57.10. Wama lakum alla tunfiquu fiisabiili Allahi walillahi miirathu alssamawatiwaal-ardi la yastawii minkum man anfaqa minqabli alfathi waqatala ola-ika aAAdhamudaradschatan mina alladhiina anfaquu min baAAdu waqataluuwakullan waAAada Allahu alhusna waAllahubima taAAmaluuna khabiirun
57.10. And what aileth you that ye spend not in the way of Allah, when unto Allah belongeth the inheritance of the heavens and the earth? Those who spent and fought before the victory are not upon a level (with the rest of you). Such are greater in rank than those who spent and fought afterwards. Unto each hath Allah promised good. And Allah is Informed of what ye do. (Pickthall)
57.10. Und was ist mit euch, daß ihr nicht hergebt auf dem Weg Allahs, und Allahs ist das Erbe der Himmel und der Erde? Es ist nicht gleich von euch, wer hergegeben hat vor dem Sieg und gekämpft hat, - diese sind von bedeutenderem Rang als diejenigen, die danach hergegeben und gekämpft haben, und allen hat Allah das Schönste versprochen und Allah ist dessen, was ihr tut, kundig. (Ahmad v. Denffer)
57.10. Und was ist mit euch, daß ihr nicht auf Allahs Weg ausgeben sollt, wo doch das Erbe der Himmel und der Erde Allah gehört. Nicht gleich sind diejenigen von euch, die vor dem Sieg ausgegeben und gekämpft haben, ... Diese haben eine höhere Rangstufe als diejenigen, die erst nachher ausgegeben und gekämpft haben. Allen aber hat Allah das Beste versprochen. Und Allah ist dessen, was ihr tut, Kundig. (Bubenheim)
57.10. Warum sollt ihr nicht für Gottes Sache spenden? Gott gehört das Erbe der Himmel und der Erde. Wer unter euch vor demSieg gespendet und für Gottes Sache gekämpft hat, ist nicht dem gleich, der das nicht getan hat. Die davor gespendet und gekämpft haben, sind viel höher gestuft als die, die danach gespendet und gekämpft haben. Beiden Gruppen hat Gott schönste Belohnung versprochen. Gott weiss genau, was ihr macht. (Azhar)
57.10. Und weshalb spendet ihr nicht fi-sabilillah, und ALLAH gehört die Hinterlassenschaft der Himmel und der Erde?! Nicht gleich ist derjenige von euch, der vor der Einnahme (von Mekka) spendete und kämpfte, (dem, der dies nicht tat). Diese haben höhere Stellung als diejenigen, die danach spendeten und kämpften. Und beiden versprach ALLAH das Schöne. Und ALLAH ist dessen, was ihr tut, allkundig. (Zaidan)
57.10. Warum wollt ihr (denn) nicht um Allahs willen Spenden geben, wo doch (dereinst) das Erbe von Himmel und Erde an Allah (allein) fällt? Diejenigen von euch, die schon vor dem Erfolg (fath) Spenden gegeben und gekämpft haben, sind (den anderen) nicht gleich(zusetzen). Sie nehmen einen höheren Rang ein als diejenigen, die (erst) nachträglich Spenden gegeben und gekämpft haben. Aber allen (auch denen, die erst nachträglich gespendet und gekämpft haben) hat Allah das (Aller) beste (al-husnaa) versprochen. Er ist wohl darüber unterrichtet, was ihr tut. (Paret)
57.10. Was ist euch, daß ihr nicht für Allahs Sache spendet, obwohl die Erbschaft der Himmel und der Erde Allah gehört? Es sind nicht gleich diejenigen unter euch, die spendeten und kämpften vor dem Sieg. Sie stehen höher im Rang als jene, die erst nachher spendeten und kämpften. Allen aber verhieß Allah Gutes. Und Allah ist dessen wohl kundig, was ihr tut. (Rasul)
Tafsir von Maududi für die Ayaat 7 bis 10
Believe in Allah and His Messenger ( 7 ) and spend out ( 8 ) of what He has made you successor. ( 9 ) For those of you who will believe and expend of their wealth ( 10 ) there is a great reward What is the matter with you that you do not believe in Allah, whereas the Messenger is inviting you to believe in your Lord ( 11 ) and has taken a pact from you ( 12 ) , if you are true believers? Allah it is Who is sending down clear Revelations to His servants that he may bring you out of the darknesses into the light. And the fact is that Allah is most Kind and Most Merciful to you. What is the matter with you that you do not spend in the Way of Allah, whereas Allah's is the inheritance of the heavens and the earth? ( 13 ) Those of you who will spend and fight after the victory can never be equal to those who have spent and fought before the victory. They are higher in rank than those who spent and fought afterwards, though Allah has made good promises to both. ( 14 ) Allah is well aware of whatever you do. ( 15 )
Desc No: 7 The addressees here are not the non-Muslims, but, as is borne out by the whole subsequent discourse, the Muslims who had affirmed the Faith and joined the ranks of the believers, but were not fulfilling the demands of the Faith and conducting themselves as true believers should. It is obvious that non-Muslims cannot be invited to affirm the Faith and then immediately asked to subscribe generously to the cause of Jihad for the sake of Allah, nor can they be told that whoever would fight and spend his wealth in the cause of Allah before the victory, would attain to a higher rank than him who would perform these services later, For, when a non-Muslim is invited to the Faith, the preliminary demands of it only are presented before him and not the-ultimate once, Therefore,. in view of the context, the meaning of saying "Believe in Allah and His messenger" here would be: "O people, who profess to have affirmed the Faith and have joined the ranks of the Muslims,. believe in Allah and Messenger sincerely and conduct yourselves as the true and sincere believers should. "
Desc No: 8 Here, by spending is not implied spending on public welfare, but, as is clearly borne out by the words of verse 10, it implies subscribing to the cause of the war effort that was being waged at that time under the leadership of the Holy Prophet (upon whom be Allah's peace and blessings) to uphold Islam against paganism. Two things, in particular, were such for which the Islamic Government at that time stood in great need of financial help. First, the war equipment; second, supporting and sustaining the oppressed Muslims, who, due to persecution by the disbelievers had emigrated, and were still emigrating, to Madinah from every corner of Arabia, The sincere Muslims were trying their best to render as much help as they could but meeting the entire expenses in this regard was much beyond their means and resources, and their this same spirit of sacrifice has been commended in vv. 10, 12, 18 and 19 below. But among the Muslims there were quite a number of well-to-do people, who were watching this struggle between Islam and paganism as mere spectators and had no feeling whatever that the faith they claimed to believe in imposed certain rights also on their life and wealth. This second kind of people are the addressees of this verse, They have been exhorted to believe sincerely, and to spend their wealth in the cause of Allah.
Desc No: 9 This has two meanings and both are implied here. The first meaning is "The wealth that you possess is not, in fact, your personal property but has been givers to you by Allah. You are not its exclusive master and owner. Allah has given you proprietary right over it as His vicegerent. Therefore, you should have no hesitation in spending it in the service of the real Master. It is not for the vicegerent to withhold the Master's wealth from being spent for the Master's own sake.." The second: "Neither bas this wealth been with you since ever nor will it remain in your possession for ever, Yesterday it was in some other people's possession; then Allah made you their successor and entrusted it to you, A time will come when it will not remain with you but some other people will succeed you as its owners, Therefore, in this short-lived ownership, when you are its trustees, spend it in the cause of Allah so that in the Hereafter You may be rewarded for it permanently and eternally. This same thing has been stated by the Holy Prophet (upon whom be Allah's peace) in a Hadith. Tirmidhi relates that once a goat was slaughtered in the Holy Prophet's house and its flesh was given away to the poor. When he came to the house and asked: "What remains of the goat?" Hadrat `A'ishah replied: "Nothing but a shoulder." Thereupon the Holy Prophet remarked: "Nay, the whole goat but the shoulder !" That is, "Whatever has been given away for the sake of Allah, has, in fact, been saved. " According to another Hadith, a person asked: "O Messenger of Allah, what kind of charity brings the highest reward? He replied: That you should give away a thing In charity when you are hale and hearty: when you feel it could be saved and may like to invest it in the hope of earning more. Do not wait till death when you may say: Give this to so and so and that to so and so, for at that time the wealth has in any case to pass on to so and so. "(Bukhari, Muslim). According to still another Hadith, the Holy Prophet said: "Man says: `My wealth! My wealth!' whereas his own share in his wealth is no more than what he has eaten up, or worn away, or passed on in charity? Whatever remains will leave him and will be passed on to others. " (Muslim)
Desc No: 10 Here again, expending wealth in the cause of Jihad has been regarded as an essential demand of the Faith and a proof of one's sincerity in it, as if to say: "The true and sincere believer is he who does not shirk spending wealth on such an occasion."
Desc No: 11 That is, "You are adopting this unbelieving attitude and conduct at a time when the Messenger of Allah is present among you, and you are receiving the invitation to the Faith not through an indirect and remote means but directly through the Messenger of Allah himself."
Desc No: 12 Some commentators have taken this pledge to imply the pledge of service to Allah, which had been taken at the beginning of creation from the future offspring of Adam (peace be upon him), and some others take it for the pledge with which man has been naturally endowed to serve and obey Allah. But the trnth is that it implies the conscious pledge of obedience to Allah and His Messenger that every Muslim makes to his Lord by the affirmation of the Faith At another place in the Qur'an this same pledge has been referred to thus;
"Keep in mind the blessing Allah has bestowed upon you and do not forget the solemn covenant which He made with you (and which you confirmed), when you said: `We have heard and submitted.' Fear Allah for Allah knows the very secrets of the hearts," (AI-Ma'idah: 7)
Hadrat `Ubadah bin Samit relates: "The Holy Messenger of Allah (upon whom be His peace and blessings) had made us pledge that we would listen and obey both in sound health and in ill health; would spend in the cause of Allah both in prosperity and in adversity would enjoin the good and forbid the evil; would proclaim the truth for the sake of Allah and would not fear the blame of any one in this regard." (Musnad Ahmad)
Desc No: 13 This has two meanings: (1) "Your wealth is not going to stay with you for ever. One day you will leave it behind; then Allah alone will inherit it. Thus the best thing would be that you should spend it yourself in the cause of Allah so that. your reward for it is guaranteed with Allah. If you do not spend it yourself, it will in any case return to Allah, but then you will not be entitled to any reward from Him. " (2) "You should have no fear of indigence and poverty when you spend it in the cause of Allah, because Allah for Whose sake you would spend your wealth, is the Owner of all the treasures of the heavens and the earth. He possessed not only what He has bestowed on you today but has much more to bestow on you tomorrow. " This same thing bas been expressed at another place, thus
"O Prophet, say to there: `My Lord gives abundantly to whomever of His servants He wills and sparingly to whomever He wills. Whatever you spend, He replenishes it by other provisions: He is the best of Providers'." (Saba: 39)
Desc No: 14 That is, "Although both are entitled to the reward, yet the former are necessarily higher in rank than the latter, for they faced greater risks for the sake of Allah in difficult circumstances, which the latter not. They spent their wealth at a time when there appeared no remote chance of victory that would compensate for their expenditure, and they fought the disbelieves at a critical tune when there was an ever present apprehension that the enemy might overpower and crush the followers of Islam completely." Mujahid, Qatadah and Zaid bin Aslam, from among the commentators, say that the word ¦victory" in this verso has been used for the Conquest of Makkah, and `Amir Sha'bi says that it refers to the Truce of Hudaibiyah. The former view has been adopted by most of the commentators, and in support of the latter this tradition from Hadrat Abu Sa'id Khudri is presented: "During the time when the Truce of Hudaibiyah was concluded, the Holy Prophet (upon whom be Allah's peace) said to us: `In the near future there will appear the people, whose deeds will make you look upon your own deeds as mean and trifling, but even if one of them possessed a mountain of gold and he expended all of it in the cause of Allah, he would not attain to your spending two pounds, or even one pound of it." (Ibn Jarir, Ibn Abi Hatim, Ibn Marduyah, Abu Nu'aim Isfahani). Further. more, it is also supported by the ,Hadith which Imam Ahmad has related on the authority of Hadrat Anas. He says: "Once a dispute arose between Hadrat Khalid bin Walid and Hadrat `Abdur Rahman bin `Auf, in the course of which Hadrat Khalid said w Hadrat `Abdur Rahman: "You people assume your superiority over us on account of your past services. ` When this thing came to the Holy Prophet's notice, he said: `By God in whose hand is my lift, even if you people spent gold equal (in weight) to Mount Uhud, or equal to other mountains, you would not attain to the deeds of these people." From this it is argued that in this verse "victory" refers to the Truce of Hudaibiyah, for Hadrat Khalid bin Walid had embraced Islam after this Truce and had participated in the Conquest of Makkah. However, whether "victory" in this particular case is taken to imply the Truce of Hudaibiyah or the Conquest of Makkah, in any case the verse dces not mean that the distinction of the ranks is confined to this one victory alone, but as a general principle it shows that those who fight and spend in the cause of Islam at the time when disbelief and disbelievers appear to be dominant and Islam seems to have no remote chance of victory, are far superior in rank to those who make sacrifices after the conflict between Islam and paganism has been decided in favour of Islam."
Desc No: 15 That is, "Allah dces not bestow His favours blindly. Ho sees who has performed what deeds, under what kind of circumstances, and with what motive and then determines the rank and the reward of the deed of each person with full justice and awareness," "