8.59. Wala yahsabanna alladhiinakafaruu sabaquu innahum la yuAAdschizuuna
8.59. And let not those who disbelieve suppose that they can outstrip (Allah ' s purpose). Lo! they cannot escape. (Pickthall)
8.59. Und ganz bestimmt können nicht diejenigen, die den Glauben verweigern damit rechnen, daß sie zuvorkommen, sie sind ja nicht fähig dazu. " (Ahmad v. Denffer)
8.59. Und diejenigen, die ungläubig sind, sollen ja nicht meinen, sie könnten zuvorkommen. Sie werden sich (Mir) gewiß nicht entziehen. (Bubenheim)
8.59. Die Ungläubigen sollen nicht meinen, dass sie Gottes Strafe entwichen sind. Gott fällt es nicht schwer, sie zur Rechenschaft zu ziehen. (Azhar)
8.59. Und diejenigen, die Kufr betrieben haben, sollen nicht denken, dass sie (Uns) entkamen. Gewiß, sie machen (Uns) nicht zu schaffen. (Zaidan)
8.59. Und diejenigen, die ungläubig sind, sollen ja nicht meinen, sie würden (uns) davonlaufen. Sie können sich (unserem Zugriff) nicht entziehen. (Paret)
8.59. Laß die Ungläubigen nicht meinen, sie hätten (Uns) übertroffen. Wahrlich, sie können nicht siegen. (Rasul)
Tafsir von Maududi für die Ayaat 55 bis 59
Indeed the vilest creatures in the sight of Allah are those people who denied the Truth, and then would not believe in it. As regards those from among them with whom you made treaties and who violate them time after time and do not fear Allah in the least, ( 41 ) if you encounter them in combat, make of them a fearsome example for others who would follow them so that they might be unnerved. ( 42 ) It is expected that they will learn a lesson from the end of the treacherous people. And if you ever fear treachery from any people, throw their treaty openly before them ( 43 ) ; indeed Allah does not like the treacherous people. Let not those who deny the Truth delude themselves that they have won the game; indeed they are incapable of frustrating Us.
Desc No: 41 "Those ..... who violate the treaties....." were the Jews. On his migration to AI-Madinah, they were the first people with whom the Holy Prophet had entered into an alliance to co-operate for mutual good. He did his very best to establish good relations with them, for he considered them to be nearer to Islam than the mushriks, and he preferred their way to those of the mushriks, whenever a choice had to be made between the two. But their scholars and rabbis did not at all like the pure doctrine of Tauhid, taught by him, and the high standard of morality presented by him, and the exertions put in by him for the establishment of the Right Way. Therefore, in spite of the treaties they were persistently trying to defeat the New Movement. Accordingly, they adopted several measures: they conspired with the hypocrites of AI-Madinah against the true Muslims: they incited the clans of Aus and Khazraj against each other in order to enkindle the fire of the old enmity that existed between the two before the advent of Islam and had led to bloody feuds, and they contrived plots with the Quraish and other hostile clans to ruin the Muslims. Though the Jews had all along been violating the written treaty the Holy Prophet had made with them, their enmity and jealousy had become even more furious than before, after the victory at Badr. For they had expected that the Movement would receive a crushing blow at the hands of the Quraish, but the result had been quite the reverse of it. Therefore they increased their inimical activities all the more in order to prevent Islam from becoming a formidable force. So much so that on hearing the news of the defeat of the Quraish, one of their leaders, Ka`ab bin Ashraf, cried out in anguish, "Today the bowels of the earth are far better for us than its surface". Accordingly, he himself went to Makkah and recited exciting elegies to incite the people of Quraish to wreak their vengeance. More than that: the people of one of their clans, Bani Qainqa `, setting aside the good neighbourly manners, began to tease the Muslim women who used to go to their habitations for business. When the Holy Prophet reproved them, they gave an impudent reply and said, "We are not weak like the Quraish: we are a people who know how to fight even to the death: you will have an experience of our courage when you encounter us. "
Desc No: 42 That is, "If we 'have made a treaty with a certain people and they disregard its obligations and take part in a fight against us we shall also be absolved from the obligations of the treaty and fight against them. Likewise if we are fighting against any people and find any of our allies among the enemies we should not hesitate to kill them and treat them as enemies. For by discarding the obligations of the alliance as individuals, they forfeit all the rights of an ally in regard to the security of life and property."
Desc No: 43 This verse lays down a very clear and strict rule for the breaking of a treaty when necessary, and enjoins the Muslims to "throw their treaty openly before them" . According to this verse, it is unlawful to make a unilateral decision of its termination, even if the Muslims felt that the other party with whom they had entered into an alliance, was not observing the treaty strictly and properly, or if they were afraid that the other party would turn treacherous on the first opportunity. Therefore it forbids them to treat the other party in a way as if there had been no treaty with it at all. On the other hand, this verse binds the Muslims to inform the other party in clear words, before taking any step against it, that the treaty with it had been terminated. This is essential so that the other party should have no misunderstanding whatsoever that the treaty was still in force. The Holy Prophet based the international policy of Islam on this verse. He decreed, "The one that has made a treaty with another party is bound by it until the expiry of its teen. Or if obliged, then one should throw it before the other party so that both may be set on equal footing" . Then he extended the same principle to all other affairs, saying, "Behave not treacherously even towards those who are treacherous to you" . And he had impressed the same so deeply on the minds that this principle was observed most strictly both in letter and in spirit. That is why when Amir Mu'aviyah assembled his army near the frontiers of the Roman Empire with the intention that he would invade their territory immediately after the expiry of the term of the treaty, Hadrat Amar bin `Anbasah, a Companion of the Holy Prophet, strongly protested against this and recited the same Tradition before him according to which even concentration of army was a piece of treachery. The Amir had to submit to this, and he gave up the concentration of army. It may also be noted that the practice of unilateral abrogation of treaties `and invading the enemy without any declaration of war was common during the time of `ignorance' in the ancient times and is also in vogue in the civilised ignorance: of today. For example, during World War' II, Germany invaded Russia, and Britain and Russia took military action against Iran without any formal declaration of war. It may be noted that the pleas put forward for such breaches and violations are very flimsy: it is argued that if a declaration of war had been made beforehand, the other party would have taken precautionary measures and given a tough fight; or that if they had not taken action, their enemy would have forestalled them. But they seem to forget that if moral responsibilities were to be set aside on such lame excuses, then there remains no crime and no sin that cannot be justified on one plea or the other, and every thief, every robber; every adulterer, every murderer and every forgerer can put forward a justification for his crime or sin. But it is strange that the modem leaders have two standards of judgment. While they justify the acts of treachery in the international sphere, they condemn the same when these are committed in their own national sphere. There is, however, an exception to the above principle. The Islamic Law allows the Muslims to attack the other party, if it violates the treaty openly and takes some specific inimical action against them. In such a clear case, this verse dces not bind them to give a due notice of the termination of the treaty, but grants them the right to take military action against such a treacherous party without giving any ultimatum. The Muslim jurists have deduced this exception from a precedent set by the Holy Prophet. When the Quraish openly broke the treaty of Hudaibiyah, in regard to Bani Khuza`ah, he did not consider it obligatory to give them a notice that he, too, had terminated the same. He, therefore, invaded Makkah without giving them any notice. But here we must strike a note of warning. In order to take advantage of this exception, we must consider all the circumstances under which the Holy Prophet thought it right to invade Makkah. In that case, and in that alone, it is lawful for us to follow the precedent set by him; otherwise we are liable to take undue advantage of it. We learn from the books of Hadith and Sirat that the following circumstances led him to take this step: (1) The violation of the treaty by the Quraish was so glaring that there was absolutely no doubt that there had been a breach and they themselves confessed that the treaty had come to an end. That is why they sent Abu Sufyan to AI-Madinah for its renewal. Though that was a proof that they also knew that the treaty had come to an end, it does not mean that this exception will be justifiable only if those who violate the treaty also know it and confess it. The exception will be only justifiable if the violation would be quite clear and beyond any doubt. (2) After the violation of the treaty, the Holy Prophet did not indicate in any way whatever by word or by deed or by implication- that in spite of the violation of the treaty by them he regarded the treaty to be still in force; nor did he continue such relations with them as might indicate the same. All the traditions show that he rejected the offer of the renewal of the treaty made by Abu Sufyan. (3) He openly took the military action against the Quraish and did nothing at all to show an outward display of peace while harbouring secret intentions of war. This is the excellent precedent set by the Holy Prophet in this matter. An exception to the injunction contained in this verse can, therefore, be made under such specific circumstances that existed on the occasion, and that, too, in the same straightforward noble way. Besides, it is lawful for the Muslims to use force for the settlement of an issue if and when they find that the other party is neither willing to solve it by mutual talk nor by international arbitration, but is bent upon using force. In such a case, this verse makes it incumbent on the Muslims to make a clear and open declaration to this effect before taking any action. Islam considers a secret military action as immoral and dces not allow it, if the Muslims are not prepared to make an open declaration of war. "
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