| بسم الله الرحمن الرحيم | | 4:1 | يأيها الناس اتقوا ربكم الذى خلقكم من نفس وحدة وخلق منها زوجها وبث منهما رجالا كثيرا ونساء واتقوا الله الذى تساءلون به والأرحام إن الله كان عليكم رقيبايَٟٓأَيُّهَا ٱلنَّاسُ ٱتَّقُوا۟ رَبَّكُمُ ٱلَّذِى خَلَقَكُم مِّن نَّفْسٍۢ وَٟحِدَةٍۢ وَخَلَقَ مِنْهَا زَوْجَهَا وَبَثَّ مِنْهُمَا رِجَالًۭا كَثِيرًۭا وَنِسَآءًۭ ۚ وَٱتَّقُوا۟ ٱللَّهَ ٱلَّذِى تَسَآءَلُونَ بِهِۦ وَٱلْأَرْحَامَ ۚ إِنَّ ٱللَّهَ كَانَ عَلَيْكُمْ رَقِيبًۭا Ihr Menschen, seid eures Herrn achtsam, der euch aus einer einzigen Seele erschuf. Aus ihr erschuf er ihren Partner und aus ihnen beiden verbreitete er viele Männer und Frauen. Seid Gottes, bei dem ihr für euch anfragt, und der Blutsverwandtschaft achtsam. Gewiss, Gott pflegte über euch wachend zu sein O Ihr Menschen! Fürchtet euren Herrn, der euch aus einem einzigen Wesen erschaffen hat! Aus ihm erschuf Er seine Gattin. Aus beiden ließ Er viele Männer und Frauen entstehen, die sich überall verbreiteten. Fürchtet Gott, Dessen Namen ihr euch bei allen Fragen bedient, und beachtet die Blutsverwandtschaft! Seid euch dessen bewußt, daß Gott euch genau beobachtet! O ihr Menschen, fürchtet euren Herrn, Der euch aus einem einzigen Wesen erschaffen hat; aus diesem erschuf Er ihm die Gefährtin, und aus beiden ließ Er viele Männer und Frauen sich vermehren. Fürchtet Allah, in Dessen Namen ihr einander bittet, und (fürchtet Ihn besonders in der Pflege der) Verwandtschaftsbande. Wahrlich, Allah wacht über euch. O people, observe your Lord; the One who created you from one being, and created from it its mate, then spread from the two many men and women. You shall regard God, by whom you swear, and regard the parents. God is watching over you. O people, be aware of your Lord who has created you from one person and He created from it its mate and sent forth from it many men and many women; and be aware of God whom you ask about, and the relatives. God is Watcher over you. O mankind! reverence your Guardian-Lord, who created you from a single person, created, of like nature, His mate, and from them twain scattered (like seeds) countless men and women;- reverence Allah, through whom ye demand your mutual (rights), and (reverence) the wombs (That bore you): for Allah ever watches over you. O MANKIND! Be conscious of your Sustainer, who has created you out of one living entity, and out of it created its mate, and out of the two spread abroad a multitude of men and women. And remain conscious of God, in whose name you demand [your rights] from one another, and of these ties of kinship. Verily, God is ever watchful over you! O mankind! Be careful of your duty to your Lord Who created you from a single soul and from it created its mate and from them twain hath spread abroad a multitude of men and women. Be careful of your duty toward Allah in Whom ye claim ( your rights ) of one another, and toward the wombs (that bore you ). Lo! Allah hath been a Watcher over you. O people, fear your Lord, who created you from a single soul. From it He created its spouse, and from both of them scattered many men and women. Fear Allah, by whom you ask one another, and (fear) the wombs (lest you sever its relationship). Allah is ever watching over you. O people! be careful of (your duty to) your Lord, Who created you from a single being and created its mate of the same (kind) and spread from these two, many men and women; and be careful of (your duty to) Allah, by Whom you demand one of another (your rights), and (to) the ties of relationship; surely Allah ever watches over you. O you people! take as a shield your Lord Who created you from a single being. The same stock from which He created the man He created his spouse, and through them both He caused to spread a large number of men and women. O people! regard Allâh with reverence in Whose name you appeal to one another, and (be regardful to) the ties of relationship (particularly from the female side). Verily, Allâh ever keeps watch over you. |
| 4:2 | وءاتوا اليتمى أمولهم ولا تتبدلوا الخبيث بالطيب ولا تأكلوا أمولهم إلى أمولكم إنه كان حوبا كبيراوَءَاتُوا۟ ٱلْيَتَٟمَىٰٓ أَمْوَٟلَهُمْ ۖ وَلَا تَتَبَدَّلُوا۟ ٱلْخَبِيثَ بِٱلطَّيِّبِ ۖ وَلَا تَأْكُلُوٓا۟ أَمْوَٟلَهُمْ إِلَىٰٓ أَمْوَٟلِكُمْ ۚ إِنَّهُۥ كَانَ حُوبًۭا كَبِيرًۭا Und lasst den Waisen ihr Vermögen zukommen und tauscht nicht das Gute gegen das Üble aus und verzehrt nicht ihr Vermögen hin zu eurem Vermögen. Gewiss, das ist eine große Veruntreuung Den Waisen sollt ihr ihr Vermögen geben. Ihr dürft ihnen nicht nur das Schlechte geben und euch das Gute aneignen. Fügt ihr Vermögen nicht dem Euren hinzu! Wer das tut, bürdet sich eine schwere Schuld auf. Und gebt den Waisen ihren Besitz und vertauscht nicht Gutes mit Schlechtem, und verzehrt nicht ihren Besitz zusammen mit dem eurigen. Gewiß, das ist eine schwere Sünde. You shall hand over to the orphans their rightful properties. Do not substitute the bad for the good, and do not consume their properties by combining them with yours. This would be a gross injustice. And give the orphans their money, and do not replace the good with the bad, and do not consume their money with your money; for truly this is a great sin! To orphans restore their property (When they reach their age), nor substitute (your) worthless things for (their) good ones; and devour not their substance (by mixing it up) with your own. For this is indeed a great sin. Hence, render unto the orphans their possessions, and do not substitute bad things [of your own] for the good things [that belong to them], and do not consume their possessions together with your own: this, verily, is a great crime. Give unto orphans their wealth. Exchange not the good for the bad (in your management thereof) nor absorb their wealth into your own wealth. Lo! that would be a great sin. Give the orphans their wealth. Do not exchange the evil for the good, nor consume their wealth with your wealth. Surely, that is a great sin. And give to the orphans their property, and do not substitute worthless (things) for (their) good (ones), and do not devour their property (as an addition) to your own property; this is surely a great crime. And give the orphans their property and substitute not (your) worthless things for (their) good ones, nor consume their property mingling it along with your own property, for this indeed is a great sin. |
| 4:3 | وإن خفتم ألا تقسطوا فى اليتمى فانكحوا ما طاب لكم من النساء مثنى وثلث وربع فإن خفتم ألا تعدلوا فوحدة أو ما ملكت أيمنكم ذلك أدنى ألا تعولواوَإِنْ خِفْتُمْ أَلَّا تُقْسِطُوا۟ فِى ٱلْيَتَٟمَىٰ فَٱنكِحُوا۟ مَا طَابَ لَكُم مِّنَ ٱلنِّسَآءِ مَثْنَىٰ وَثُلَٟثَ وَرُبَٟعَ ۖ فَإِنْ خِفْتُمْ أَلَّا تَعْدِلُوا۟ فَوَٟحِدَةً أَوْ مَا مَلَكَتْ أَيْمَٟنُكُمْ ۚ ذَٟلِكَ أَدْنَىٰٓ أَلَّا تَعُولُوا۟ Und falls ihr befürchtetet, dass ihr gegenüber den Waisen nicht gerecht seid, so verheiratet, was euch gut schien von den Frauen, zweierlei, dreierlei oder viererlei. Falls ihr dann befürchtetet, ungleichmäßig zu handeln, dann nur eine einzige oder eine, die unter eurem Recht steht. Das ist das Mindeste, dass ihr nicht hilfsbedürftig seid Wie ihr zu befürchten habt, den Waisen gegenüber ungerecht zu sein, so sollt ihr euch gleichfalls davor zurückhalten, eure Frauen durch Ungerechtigkeit zu betrüben. Zwei, drei oder höchstens vier könnt ihr zugleich heiraten unter der Bedingung, sie alle gleich mit Gerechtigkeit zu behandeln. Fürchtet ihr, nicht gerecht sein zu können, so heiratet nur eine, oder begnügt euch mit euren leibeigenen Frauen! So bleibt ihr bei der Gerechtigkeit (und vermeidet, viele Kinder zu haben, für die ihr nicht aufkommen könnt). Und wenn ihr fürchtet, ihr würdet nicht gerecht gegen die Waisen handeln, dann heiratet Frauen, die euch genehm dünken, zwei oder drei oder vier; und wenn ihr fürchtet, ihr könnt nicht billig handeln, dann (heiratet nur) eine oder was eure Rechte besitzt. Also könnt ihr das Unrecht eher vermeiden. If you deem it best for the orphans, you may marry their mothers -- you may marry two, three, or four. If you fear lest you become unfair, then you shall be content with only one, or with what you already have. Additionally, you are thus more likely to avoid financial hardship. And if you fear that you cannot be just to the orphans, then you may marry those who are agreeable to you of the women: two, and three, and four. But if you fear you will not be fair, then only one, or whom you maintain by your oaths. This is best that you do not face financial hardship. If ye fear that ye shall not be able to deal justly with the orphans, Marry women of your choice, Two or three or four; but if ye fear that ye shall not be able to deal justly (with them), then only one, or (a captive) that your right hands possess, that will be more suitable, to prevent you from doing injustice. And if you have reason to fear that you might not act equitably towards orphans, then marry from among [other] women such as are lawful to you This will make it more likely that you will not deviate from the right course. And if ye fear that ye will not deal fairly by the orphans, marry of the women, who seem good to you, two or three or four; and if ye fear that ye cannot do justice (to so many) then one (only) or (the captives) that your right hands possess. Thus it is more likely that ye will not do injustice. If you fear that you cannot act justly towards the orphans, then marry such women as seem good to you; two, three, four of them. But if you fear that you cannot do justice, then one only, or, those you possess. It is likelier then that you will not be partial. And if you fear that you cannot act equitably towards orphans, then marry such women as seem good to you, two and three and four; but if you fear that you will not do justice (between them), then (marry) only one or what your right hands possess; this is more proper, that you may not deviate from the right course. And if (you wish to marry them and) you fear that you will not be able to do justice to the orphan girls then (marry them not, rather) marry of women (other than these) as may be agreeable to you, (you may marry) two or three or four (provided you do justice to them), but if you fear that you will not be able to deal (with all of them) equitably then (confine yourselves only to) one, or (you may marry) that whom your right hands possess (- your female captives of war). That is the best way to avoid doing injustice. |
| 4:4 | وءاتوا النساء صدقتهن نحلة فإن طبن لكم عن شىء منه نفسا فكلوه هنيءا مريءاوَءَاتُوا۟ ٱلنِّسَآءَ صَدُقَٟتِهِنَّ نِحْلَةًۭ ۚ فَإِن طِبْنَ لَكُمْ عَن شَىْءٍۢ مِّنْهُ نَفْسًۭا فَكُلُوهُ هَنِيٓـًۭٔا مَّرِيٓـًۭٔا Und lasst den Frauen ihre Mitgift als Spende zukommen. Wenn sie euch gütigerweise etwas davon selbstwillig überlassen, so verzehrt es wohltuend, bekömmlich Den Frauen habt ihr die ihnen zustehende Brautgabe (voll und ganz) zu geben. Sollten sie euch wohlwollend etwas davon erlassen, dürft ihr es annehmen und davon ohne Bedenken Gebrauch machen. Und gebt den Frauen ihre Morgengabe gutwillig. Erlassen sie euch aber aus freien Stücken einen Teil davon, so genießt ihn als etwas Erfreuliches und Bekömmliches. You shall give the women their due dowries, equitably. If they willingly forfeit anything, then you may accept it; it is rightfully yours. And give the women their dues willingly, and if they remit any of it to you of their own will, then you may take it with good feelings. And give the women (on marriage) their dower as a free gift; but if they, of their own good pleasure, remit any part of it to you, Take it and enjoy it with right good cheer. And give unto women their marriage portions in the spirit of a gift; but if they, of their own accord, give up unto you aught thereof, then enjoy it with pleasure and good cheer. And give unto the women, (whom ye marry) free gift of their marriage portions; but if they of their own accord remit unto you a part thereof, then ye are welcome to absorb it (in your wealth). Give women their dowries freely, but if they are pleased to offer you any of it, consume it good and smooth. And give women their dowries as a free gift, but if they of themselves be pleased to give up to you a portion of it, then eat it with enjoyment and with wholesome result. And give the women their dowers unasked, willingly and as agreed gift. But if they be pleased to remit you a portion thereof, of their own free will, then take it with grace and pleasure. |
| 4:5 | ولا تؤتوا السفهاء أمولكم التى جعل الله لكم قيما وارزقوهم فيها واكسوهم وقولوا لهم قولا معروفاوَلَا تُؤْتُوا۟ ٱلسُّفَهَآءَ أَمْوَٟلَكُمُ ٱلَّتِى جَعَلَ ٱللَّهُ لَكُمْ قِيَٟمًۭا وَٱرْزُقُوهُمْ فِيهَا وَٱكْسُوهُمْ وَقُولُوا۟ لَهُمْ قَوْلًۭا مَّعْرُوفًۭا Und lasst den Törichten eure Vermögen nicht zukommen, über die euch Gott zuständig machte. Versorgt sie damit, stattet sie aus und sagt ihnen ein erkenntliches Wort Überlaßt den Unmündigen nicht das Geld, das Gott euch als Existenzgrundlage für sie gegeben hat! Gebt ihnen einen Teil vom Ertrag für ihren Unterhalt - Nahrung und Kleidung! Geht gut mit ihnen um, und sprecht freundlich und würdig mit ihnen! Und gebt den Schwachsinnigen nicht euer Gut, das Allah euch zum Unterhalt anvertraut hat; sondern nährt sie damit und kleidet sie und sprecht Worte der Güte zu ihnen. Do not give immature orphans the properties that God has entrusted with you as guardians. You shall provide for them therefrom, and clothe them, and treat them kindly. And do not give the immature ones your money for which God has made you overseers, and spend on them from it and clothe them, and speak to them in goodness. To those weak of understanding Make not over your property, which Allah hath made a means of support for you, but feed and clothe them therewith, and speak to them words of kindness and justice. And do not entrust to those who are weak of judgment the possessions which God has placed in your charge for [their] support; but let them have their sustenance therefrom, and clothe them, and speak unto them in a kindly way. Give not unto the foolish (what is in) your (keeping of their) wealth, which Allah hath given you to maintain; but feed and clothe them from it, and speak kindly unto them. Do not give the (orphaned) fools your wealth with which Allah has entrusted you for (their) support, and provide for them and clothe them from it, and speak to them with kind words. And do not give away your property which Allah has made for you a (means of) support to the weak of understanding, and maintain them out of (the profits of) it, and clothe them and speak to them words of honest advice. And do not make over to the weak of understanding your property which Allâh has made a means of subsistence for you, but provide for them (their maintenance) and clothe them out of its profits and speak to them words of kind advice. |
| 4:6 | وابتلوا اليتمى حتى إذا بلغوا النكاح فإن ءانستم منهم رشدا فادفعوا إليهم أمولهم ولا تأكلوها إسرافا وبدارا أن يكبروا ومن كان غنيا فليستعفف ومن كان فقيرا فليأكل بالمعروف فإذا دفعتم إليهم أمولهم فأشهدوا عليهم وكفى بالله حسيباوَٱبْتَلُوا۟ ٱلْيَتَٟمَىٰ حَتَّىٰٓ إِذَا بَلَغُوا۟ ٱلنِّكَاحَ فَإِنْ ءَانَسْتُم مِّنْهُمْ رُشْدًۭا فَٱدْفَعُوٓا۟ إِلَيْهِمْ أَمْوَٟلَهُمْ ۖ وَلَا تَأْكُلُوهَآ إِسْرَافًۭا وَبِدَارًا أَن يَكْبَرُوا۟ ۚ وَمَن كَانَ غَنِيًّۭا فَلْيَسْتَعْفِفْ ۖ وَمَن كَانَ فَقِيرًۭا فَلْيَأْكُلْ بِٱلْمَعْرُوفِ ۚ فَإِذَا دَفَعْتُمْ إِلَيْهِمْ أَمْوَٟلَهُمْ فَأَشْهِدُوا۟ عَلَيْهِمْ ۚ وَكَفَىٰ بِٱللَّهِ حَسِيبًۭا Und prüft die Waisen, bis sie für die Heirat reif wurden. Habt ihr dann Vernunft bei ihnen wahrgenommen, so zahlt ihnen ihre Vermögen. Und verzehrt sie nicht maßlos und voreilig, da sie groß werden. Wer reich ist, soll sich zurückhalten, und wer arm ist, soll auf erkenntliche Weise verzehren. Wenn ihr ihnen ihre Vermögen bezahlt habt, dann lasst über sie bezeugen. Und Gott genügt als Abrechner Prüft die Waisen, wenn sie heranwachsen, auf Handlungsfähigkeit hin! Wenn sie das Heiratsalter erreichen und ihr feststellt, daß sie richtig handeln können, so übergebt ihnen ihr in eurer Obhut befindliches Vermögen! Ihr dürft mit dem Vermögen der Waisen, das ihr verwaltet, nicht verschwenderisch umgehen und nicht danach trachten, es an euch zu reißen, bevor sie volljährig sind. Wer vermögend ist, darf vom Besitz der Waisen, den er verwaltet, nichts für seinen Unterhalt abziehen. Wer arm ist, darf für seinen Unterhalt etwas nehmen, jedoch in Maßen. Die Übergabe des Vermögens an die Waisen hat in der Gegenwart von Zeugen zu erfolgen. Gott genügt als Abrechner. Und prüfet die Waisen, bis sie das heiratsfähige (Alter) erreicht haben; wenn ihr dann an ihnen Verständigkeit wahrnehmet, so gebt ihnen ihren Besitz zurück; und zehrt ihn nicht verschwenderisch und hastig auf, weil sie großjährig würden. Wer reich ist, enthalte sich ganz; und wer arm ist, zehre (davon) nach Billigkeit. Und wenn ihr ihnen ihren Besitz zurückgebt, dann nehmt Zeugen in ihrer Gegenwart. Und Allah genügt zur Rechenschaft. You shall test the orphans when they reach puberty. As soon as you find them mature enough, give them their property. Do not consume it extravagantly in a hurry, before they grow up. The rich guardian shall not charge any wage, but the poor guardian may charge equitably. When you give them their properties, you shall have witnesses. God suffices as Reckoner. And test the orphans when they reach puberty, then, if you have determined from them comprehension, then give them their money, and do not deliberately consume it wastefully or quickly before they grow up. And whoever is rich, then let him not claim anything, and if he is poor then let him consume in kindness. If you give to them their money, then make a witness for them, and God is enough for Reckoning. Make trial of orphans until they reach the age of marriage; if then ye find sound judgment in them, release their property to them; but consume it not wastefully, nor in haste against their growing up. If the guardian is well-off, Let him claim no remuneration, but if he is poor, let him have for himself what is just and reasonable. When ye release their property to them, take witnesses in their presence: But all-sufficient is Allah in taking account. And test the orphans [in your charge] until they reach a marriageable age; then, if you find them to be mature of mind, hand over to them their possessions; and do not consume them by wasteful spending, and in haste, ere they grow up. And let him who is rich abstain entirely [from his ward´s property]; and let him who is poor partake thereof in a fair manner. And when you hand over to them their possessions, let there be witnesses on their behalf - although none can take count as God does. Prove orphans till they reach the marriageable age; then, if ye find them of sound judgment, deliver over unto them their fortune; and devour it not squandering and in haste lest they should grow up. Whoso (of the guardians) is rich, let him abstain generously (from taking of the property of orphans); and whoso is poor let him take thereof in reason (for his guardianship). And when ye deliver up their fortune unto orphans, have (the transaction) witnessed in their presence. Allah sufficeth as a Reckoner. And test the orphans until they reach (the age of) marriage. If you perceive in them right judgment, hand over to them their wealth, and do not consume it wastefully, nor hastily before they are grown. And whosoever is rich let him abstain, if poor, let him consume with kindness. When you hand over to them their wealth, take witness over them; it is sufficient that Allah is the Reckoner. And test the orphans until they attain puberty; then if you find in them maturity of intellect, make over to them their property, and do not consume it extravagantly and hastily, lest they attain to full age; and whoever is rich, let him abstain altogether, and whoever is poor, let him eat reasonably; then when you make over to them their property, call witnesses in their presence; and Allah is enough as a Reckoner. And keep on testing the orphans until they attain the (age of) marriage, then if you perceive in them sound judgment deliver to them their property and do not consume it extravagantly and hastily as they grow up (fearing lest they should claim it when they attain majority). And let him (- the guardian) who can afford to do without, let him avoid remuneration, but he who is needy may charge reasonable remuneration with equity. And when you hand over to them (- the orphans) their property let there be some witnesses to attest. And Allâh is enough as a Reckoner (and call you to account). |
| 4:7 | للرجال نصيب مما ترك الولدان والأقربون وللنساء نصيب مما ترك الولدان والأقربون مما قل منه أو كثر نصيبا مفروضالِّلرِّجَالِ نَصِيبٌۭ مِّمَّا تَرَكَ ٱلْوَٟلِدَانِ وَٱلْأَقْرَبُونَ وَلِلنِّسَآءِ نَصِيبٌۭ مِّمَّا تَرَكَ ٱلْوَٟلِدَانِ وَٱلْأَقْرَبُونَ مِمَّا قَلَّ مِنْهُ أَوْ كَثُرَ ۚ نَصِيبًۭا مَّفْرُوضًۭا Für die Männer ist ein Anteil von dem, was die Eltern und die Nahverwandten hinterließen, und für die Frauen ist ein Anteil von dem, was die Eltern und die Nahverwandten hinterließen. Ob es weniger oder mehr war, davon ist ein verpflichtender Anteil Den Männern steht ein festgesetzter Pflichtanteil an der Hinterlassenschaft der Eltern und der Verwandten zu, mag es viel oder wenig sein. Auch den Frauen steht ein festgesetzter Pflichtanteil an der Hinterlassenschaft der Eltern und der Verwandten zu, mag es viel oder wenig sein. Den Männern gebührt ein Anteil von dem, was Eltern und nahe Anverwandte hinterlassen; und den Frauen gebührt ein Anteil von dem, was Eltern und nahe Anverwandte hinterlassen, ob es wenig sei oder viel - ein bestimmter Anteil. The men get a share of what the parents and the relatives leave behind. The women too shall get a share of what the parents and relatives leave behind. Whether it is a small or a large inheritance, (the women must get) a definite share. For the men is a portion from what the parents and the relatives left behind, and for the women is a portion from what the parents and relatives left behind, be it little or much; a forced portion. From what is left by parents and those nearest related there is a share for men and a share for women, whether the property be small or large,-a determinate share. MEN SHALL have a share in what parents and kinsfolk leave behind, and women shall have a share in what parents and kinsfolk leave behind, whether it be little or much - a share ordained [by God]. Unto the men (of a family) belongeth a share of that which parents and near kindred leave, and unto the women a share of that which parents and near kindred leave, whether it be little or much a legal share. Men shall have a share in what their parents and kinsmen leave, and women shall have a share in what their parents and kinsmen leave, whether it is little or abundant, it is an obligated share. Men shall have a portion of what the parents and the near relatives leave, and women shall have a portion of what the parents and the near relatives leave, whether there is little or much of it; a stated portion. (As the basis of law of inheritance,) for men is a share in (the property) that the parents and near relations leave behind and the women shall have a share in (the property) that the parents and the near relations leave behind, whether it (- property) be small or large, a determined share (ordained by Allâh). |
| 4:8 | وإذا حضر القسمة أولوا القربى واليتمى والمسكين فارزقوهم منه وقولوا لهم قولا معروفاوَإِذَا حَضَرَ ٱلْقِسْمَةَ أُو۟لُوا۟ ٱلْقُرْبَىٰ وَٱلْيَتَٟمَىٰ وَٱلْمَسَٟكِينُ فَٱرْزُقُوهُم مِّنْهُ وَقُولُوا۟ لَهُمْ قَوْلًۭا مَّعْرُوفًۭا Und wenn die Nahestehenden, die Waisen und die Bedürftigen bei der Teilung anwesend waren, dann versorgt sie davon und sagt ihnen ein erkenntliches Wort Wenn bei der Teilung der Erbschaft Familienangehörige, Waisen oder Bedürftige anwesend sind, so muß man ihnen etwas davon geben und freundlich mit ihnen sprechen. Und wenn (andere) Verwandte und Waisen und Arme bei der Erbteilung zugegen sind, so gebt ihnen etwas davon und sprecht Worte der Güte zu ihnen. During distribution of the inheritances, if relatives, orphans, and needy persons are present, you shall give them therefrom, and treat them kindly. And if the distribution is attended by the relatives and the orphans and the needy, then you shall give them part of it and say to them a kind saying. But if at the time of division other relatives, or orphans or poor, are present, feed them out of the (property), and speak to them words of kindness and justice. And when [other] near of kin and orphans and needy persons are present at the distribution [of inheritance], give them something thereof for their sustenance, and speak unto them in a kindly way. And when kinsfolk and orphans and the needy are present at the division (of the heritage), bestow on them therefrom and speak kindly unto them. If relatives, orphans, or the needy are present at the division (of the inheritance), provide for them out of it, and speak to them in kind words. And when there are present at the division the relatives and the orphans and the needy, give them (something) out of it and speak to them kind words. And when there are present at the division (of the heritage other) relatives and the orphans and the needy, then give them something out of it and speak to them kind words. |
| 4:9 | وليخش الذين لو تركوا من خلفهم ذرية ضعفا خافوا عليهم فليتقوا الله وليقولوا قولا سديداوَلْيَخْشَ ٱلَّذِينَ لَوْ تَرَكُوا۟ مِنْ خَلْفِهِمْ ذُرِّيَّةًۭ ضِعَٟفًا خَافُوا۟ عَلَيْهِمْ فَلْيَتَّقُوا۟ ٱللَّهَ وَلْيَقُولُوا۟ قَوْلًۭا سَدِيدًا Und ehrfürchtig sollen diejenigen sein, die, falls sie hinter sich eine schwache Nachkommenschaft zurückließen, Angst um sie hatten, und sie sollen Gottes achtsam sein und ein passendes Wort sagen Jeder muß sich davor hüten, die Waisen ungerecht zu behandeln; daran sollen sich insbesondere diejenigen halten, die minderjährige Kinder haben, die vielleicht Waisen werden und ungerecht behandelt werden könnten; sie sollen Gott fürchten und im Reden und Handeln gerecht und korrekt sein. Und jene mögen (Gott) fürchten, die, sollten sie selbst schwache Nachkommen hinterlassen, um sie besorgt wären. Mögen sie daher Allah fürchten und das rechte Wort sprechen. Those who are concerned about their own children, in case they leave them behind, shall observe God and be equitable. And let them be concerned, that if it was they who had left behind them a weak progeny, would they not fear for them? Let them reverence God and let them say what is appropriate. Let those (disposing of an estate) have the same fear in their minds as they would have for their own if they had left a helpless family behind: Let them fear Allah, and speak words of appropriate (comfort). And let them stand in awe [of God], those [legal heirs] - who, if they [themselves] had to leave behind weak offspring, would feel fear on their account - and let them remain conscious of God, and let them speak [to the poor] in a just manner. And let those fear (in their behavior toward orphans) who if they left behind them weak offspring would be afraid for them. So let them mind their duty to Allah, and speak justly. And let them fear, who, if they themselves left behind weak offspring, would be afraid for them, and let them fear Allah and speak exactly. And let those fear who, should they leave behind them weakly offspring, would fear on their account, so let them be careful of (their duty to) Allah, and let them speak right words. And let the persons (who divide the heritage) be afraid of Allâh, for if they leave behind them (their own) weak offspring they would be anxious on their account. Let them, therefore, keep their duty to Allâh and let them say the right thing. |
| 4:10 | إن الذين يأكلون أمول اليتمى ظلما إنما يأكلون فى بطونهم نارا وسيصلون سعيراإِنَّ ٱلَّذِينَ يَأْكُلُونَ أَمْوَٟلَ ٱلْيَتَٟمَىٰ ظُلْمًا إِنَّمَا يَأْكُلُونَ فِى بُطُونِهِمْ نَارًۭا ۖ وَسَيَصْلَوْنَ سَعِيرًۭا Gewiss, diejenigen, die die Vermögen der Waisen ungerecht verzehren, verzehren in ihren Bäuchen nur Feuer. Und sie werden Loderndem ausgesetzt Diejenigen, die das Vermögen von Waisen unrechtmäßig an sich reißen, sind wie Menschen, die Feuer als Nahrung zu sich nehmen. Sie werden im Jenseits einem qualvollen Höllenfeuer ausgesetzt. Jene, die den Besitz der Waisen widerrechtlich verzehren, schlucken nur Feuer in ihren Bauch, und sie sollen in flammendes Feuer eingehen. Those who consume the orphans´ properties unjustly, eat fire into their bellies, and will suffer in Hell. Those who consume the money of the orphans illicitly, in fact they are consuming fire in their bellies, and they will endure the Blaze. Those who unjustly eat up the property of orphans, eat up a Fire into their own bodies: They will soon be enduring a Blazing Fire! Behold, those who sinfully devour the possessions of orphans but fill their bellies with fire: for [in the life to come] they will have to endure a blazing flame! Lo! Those who devour the wealth of orphans wrongfully, they do but swallow fire into their bellies, and they will be exposed to burning flame. Those who consume the wealth of orphans wrongfully, only consume fire in their bellies, and they shall roast in the Blaze. (As for) those who swallow the property of the orphans unjustly, surely they only swallow fire into their bellies and they shall enter burning fire. Verily, those who consume the property of the orphans unjustly, as a matter of fact, feed their bellies with fire; and they shall certainly burn in a blazing fire. |
| 4:11 | يوصيكم الله فى أولدكم للذكر مثل حظ الأنثيين فإن كن نساء فوق اثنتين فلهن ثلثا ما ترك وإن كانت وحدة فلها النصف ولأبويه لكل وحد منهما السدس مما ترك إن كان له ولد فإن لم يكن له ولد وورثه أبواه فلأمه الثلث فإن كان له إخوة فلأمه السدس من بعد وصية يوصى بها أو دين ءاباؤكم وأبناؤكم لا تدرون أيهم أقرب لكم نفعا فريضة من الله إن الله كان عليما حكيمايُوصِيكُمُ ٱللَّهُ فِىٓ أَوْلَٟدِكُمْ ۖ لِلذَّكَرِ مِثْلُ حَظِّ ٱلْأُنثَيَيْنِ ۚ فَإِن كُنَّ نِسَآءًۭ فَوْقَ ٱثْنَتَيْنِ فَلَهُنَّ ثُلُثَا مَا تَرَكَ ۖ وَإِن كَانَتْ وَٟحِدَةًۭ فَلَهَا ٱلنِّصْفُ ۚ وَلِأَبَوَيْهِ لِكُلِّ وَٟحِدٍۢ مِّنْهُمَا ٱلسُّدُسُ مِمَّا تَرَكَ إِن كَانَ لَهُۥ وَلَدٌۭ ۚ فَإِن لَّمْ يَكُن لَّهُۥ وَلَدٌۭ وَوَرِثَهُۥٓ أَبَوَاهُ فَلِأُمِّهِ ٱلثُّلُثُ ۚ فَإِن كَانَ لَهُۥٓ إِخْوَةٌۭ فَلِأُمِّهِ ٱلسُّدُسُ ۚ مِنۢ بَعْدِ وَصِيَّةٍۢ يُوصِى بِهَآ أَوْ دَيْنٍ ۗ ءَابَآؤُكُمْ وَأَبْنَآؤُكُمْ لَا تَدْرُونَ أَيُّهُمْ أَقْرَبُ لَكُمْ نَفْعًۭا ۚ فَرِيضَةًۭ مِّنَ ٱللَّهِ ۗ إِنَّ ٱللَّهَ كَانَ عَلِيمًا حَكِيمًۭا Gott vermacht euch hinsichtlich eurer Kinder: Für das männliche ist das Gleiche der Zuteilung wie für die zwei weiblichen. Wenn es aber über zwei Frauen waren, so ist für sie zwei Drittel von dem, was er hinterließ. War es aber eine einzige, so ist für sie die Hälfte und für seine Eltern ist für jeden einzelnen von ihnen das Sechstel von dem, was er hinterließ, falls er ein Kind hatte. Wenn er aber kein Kind hatte und seine Eltern beerbten ihn, so ist für seine Mutter das Drittel. Und falls er Brüder hatte, so ist für seine Mutter das Sechstel; nachdem ein Vermächtnis vermacht wird oder nach einer Schuld. Eure Eltern und eure Kinder, ihr wisst nicht, wer von ihnen euch im Nutzen näher ist. Es ist eine Verpflichtung von Gott. Gewiss war Gott wissend, weise Gott gebietet euch, die Erbschaft Seinen Weisungen gemäß unter eure Kinder und Eltern zu verteilen: der Sohn erhält doppelt so viel wie die Tochter. Sind es nur Töchter, zwei oder mehr, erhalten alle zusammen zwei Drittel; ist es eine einzige Tochter, bekommt sie die Hälfte. Die Eltern des Erblassers bekommen jeder ein Sechstel, falls er Söhne oder Töchter hat. Hat der Erblasser keine Kinder, wird die Erbschaft unter den Eltern verteilt: die Mutter erhält ein Drittel und der Vater zwei Drittel. Hat der Erblasser keine Kinder, aber außer den Eltern auch Brüder und Schwestern, so bekommt die Mutter ein Sechstel. Die Verteilung der Hinterlassenschaft erfolgt erst nach Berücksichtigung eines eventuell vorhandenen Testaments oder einer zu begleichenden Schuld. Ihr wißt nicht, wer von euren Söhnen und euren Eltern euch nützlicher ist. Das ist ein Gebot Gottes. Gott ist allwissend und allweise. Allah verordnet euch in bezug auf eure Kinder: ein Knabe hat so viel als Anteil wie zwei Mädchen; sind aber (bloß) Mädchen da, und zwar mehr als zwei, dann sollen sie zwei Drittel seiner (des Verstorbenen) Erbschaft haben; ist´s nur eines, so hat es die Hälfte. Und für seine Eltern ist je ein Sechstel der Erbschaft, wenn er ein Kind hat; hat er aber kein Kind und seine Eltern sind seine Erben, dann soll seine Mutter ein Drittel haben; und wenn er Geschwister hat, dann soll seine Mutter ein Sechstel erhalten, nach allen etwa von ihm gemachten Vermächtnissen oder Schulden. Eure Eltern und eure Kinder: ihr wißt nicht, wer von ihnen euch an Nutzen näher steht Eine Verordnung von Allah - wahrlich, Allah ist allwissend, allweise. God decrees a will for the benefit of your children; the male gets twice the share of the female. If the inheritors are only women, more than two, they get two-thirds of what is bequeathed. If only one daughter is left, she gets one-half. The parents of the deceased get one-sixth of the inheritance each, if the deceased has left any children. If he left no children, and his parents are the only inheritors, the mother gets one-third. If he has siblings, then the mother gets one-sixth. All this, after fulfilling any will the deceased has left, and after paying off all debts. When it comes to your parents and your children, you do not know which of them is really the best to you and the most beneficial. This is God´s law. God is Omniscient, Most Wise. God directs you regarding the inheritance of your children: 'To the male shall be as that given to two females. If they are women, more than two, then they will have two thirds of what is inherited. And if she is only one, then she will have one half. And to his parents, each one of them shall have one sixth of what is inherited, if he has a child. If he has no child and his parents are the heirs, then to his mother is one third; if he has siblings then to his mother is one sixth. All after a will is carried through or a debt. Your parents and your children, you do not know which are closer to you in benefit, a directive from God, for God is Knowledgeable, Wise.' Allah (thus) directs you as regards your Children´s (Inheritance): to the male, a portion equal to that of two females: if only daughters, two or more, their share is two-thirds of the inheritance; if only one, her share is a half. For parents, a sixth share of the inheritance to each, if the deceased left children; if no children, and the parents are the (only) heirs, the mother has a third; if the deceased Left brothers (or sisters) the mother has a sixth. (The distribution in all cases (´s) after the payment of legacies and debts. Ye know not whether your parents or your children are nearest to you in benefit. These are settled portions ordained by Allah; and Allah is All-knowing, Al-wise. CONCERNING [the inheritance of] your children, God enjoins [this] upon you: The male shall have the equal of two females’ share; but if there are more than two females, they shall have two-thirds of what [their parents] leave behind; and if there is only one daughter, she shall have one-half thereof. And as for the parents [of the deceased], each of them shall have one-sixth of what he leaves behind, in the event of his having [left] a child; but if he has left no child and his parents are his [only] heirs, then his mother shall have one-third; and if he has brothers and sisters, then his mother shall have one-sixth after [the deduction of] any bequest he may have made, or any debt [he may have incurred]. As for your parents and your children - you know not which of them is more deserving of benefit from you: [therefore this] ordinance from God. Verily, God is all-knowing, wise. Allah chargeth you concerning (the provision for) your children: to the male the equivalent of the portion of two females, and if there be women more than two, then theirs is two-thirds of the inheritance, and if there be one (only) then the half. And to his parents a sixth of the inheritance, if he have a son; and if he have no son and his parents are his heirs, then to his mother appertaineth the third; and if he have brethren, then to his mother appertaineth the sixth, after any legacy he may have bequeathed, or debt (hath been paid). Your parents or your children: Ye know not which of them is nearer unto you in usefulness. It is an injunction from Allah. Lo! Allah is Knower, Wise. Allah charges you concerning your children, for a male like the share of two females. If they are women, above two, they shall have two thirds of what he left, but if she is one, then to her a half. While for his parents, to each one of the two a sixth of what he left, if he has a child. But if he has no child and his heirs are his parents, his mother shall have a third. If he has siblings, to his mother a sixth after any bequest he had bequeathed, or any debt. Your fathers and your children, you do not know which of them is nearer in benefit to you. This is an obligation from Allah. Surely, Allah is the Knower, the Wise. Allah enjoins you concerning your children: The male shall have the equal of the portion of two females; then if they are more than two females, they shall have two-thirds of what the deceased has left, and if there is one, she shall have the half; and as for his parents, each of them shall have the sixth of what he has left if he has a child, but if he has no child and (only) his two parents inherit him, then his mother shall have the third; but if he has brothers, then his mother shall have the sixth after (the payment of) a bequest he may have bequeathed or a debt; your parents and your children, you know not which of them is the nearer to you in usefulness; this is an ordinance from Allah: Surely Allah is Knowing, Wise. Allâh prescribes (the following) law (of inheritance) for your children. For male is the equal of the portion of two females; but if they be all females (two or) more than two, for them is two thirds of what he (- the deceased) has left; and if there be only one, for her is the half and for his parents, for each one of the two is a sixth of what he has left, if he (- the deceased) has a child; but if he has no child and his parents only be his heirs, then for the mother is one third (and the rest two thirds is for the father); but if there be (in addition to his parents) his brothers (and sisters) then there is one sixth for the mother after (the payment of) any bequest he may have bequeathed or (still more important) of any debt (- bequests made by the testator and his debts shall however be satisfied first). Your fathers and your children, you do not know which of them deserve better to benefit from you. (This) fixing (of portions) is from Allâh. Surely, Allâh is All-Knowing, All-Wise. |
| 4:12 | ولكم نصف ما ترك أزوجكم إن لم يكن لهن ولد فإن كان لهن ولد فلكم الربع مما تركن من بعد وصية يوصين بها أو دين ولهن الربع مما تركتم إن لم يكن لكم ولد فإن كان لكم ولد فلهن الثمن مما تركتم من بعد وصية توصون بها أو دين وإن كان رجل يورث كللة أو امرأة وله أخ أو أخت فلكل وحد منهما السدس فإن كانوا أكثر من ذلك فهم شركاء فى الثلث من بعد وصية يوصى بها أو دين غير مضار وصية من الله والله عليم حليموَلَكُمْ نِصْفُ مَا تَرَكَ أَزْوَٟجُكُمْ إِن لَّمْ يَكُن لَّهُنَّ وَلَدٌۭ ۚ فَإِن كَانَ لَهُنَّ وَلَدٌۭ فَلَكُمُ ٱلرُّبُعُ مِمَّا تَرَكْنَ ۚ مِنۢ بَعْدِ وَصِيَّةٍۢ يُوصِينَ بِهَآ أَوْ دَيْنٍۢ ۚ وَلَهُنَّ ٱلرُّبُعُ مِمَّا تَرَكْتُمْ إِن لَّمْ يَكُن لَّكُمْ وَلَدٌۭ ۚ فَإِن كَانَ لَكُمْ وَلَدٌۭ فَلَهُنَّ ٱلثُّمُنُ مِمَّا تَرَكْتُم ۚ مِّنۢ بَعْدِ وَصِيَّةٍۢ تُوصُونَ بِهَآ أَوْ دَيْنٍۢ ۗ وَإِن كَانَ رَجُلٌۭ يُورَثُ كَلَٟلَةً أَوِ ٱمْرَأَةٌۭ وَلَهُۥٓ أَخٌ أَوْ أُخْتٌۭ فَلِكُلِّ وَٟحِدٍۢ مِّنْهُمَا ٱلسُّدُسُ ۚ فَإِن كَانُوٓا۟ أَكْثَرَ مِن ذَٟلِكَ فَهُمْ شُرَكَآءُ فِى ٱلثُّلُثِ ۚ مِنۢ بَعْدِ وَصِيَّةٍۢ يُوصَىٰ بِهَآ أَوْ دَيْنٍ غَيْرَ مُضَآرٍّۢ ۚ وَصِيَّةًۭ مِّنَ ٱللَّهِ ۗ وَٱللَّهُ عَلِيمٌ حَلِيمٌۭ Und für euch ist die Hälfte dessen, was eure Partnerinnen hinterließen, falls sie kein Kind hatten. Wenn sie aber ein Kind hatten, dann ist für euch das Viertel von dem, was sie hinterließen, erst nach einem Vermächtnis, womit sie vermachten, oder einer Schuld. Und für sie ist das Viertel von dem, was ihr hinterließt, falls ihr kein Kind hattet. Wenn ihr aber ein Kind hattet, dann ist für sie das Achtel von dem, was ihr hinterließt, erst nach einem Vermächtnis, womit ihr vermachtet, oder nach einer Schuld. Und wenn es ein Mann war, oder eine Frau, der kollateral beerbt wird und er einen Bruder oder eine Schwester hat, dann ist für jeden von ihnen beiden das Sechstel. Waren sie aber mehr als dies, dann sind sie Teilhaber im Drittel, erst nach einem Vermächtnis, das vermacht wird, oder einer Schuld, ohne eine Schädigung. Ein Vermächtnis von Gott, und Gott ist wissend, nachsichtig Der Ehemann erhält von der Hinterlassenschaft seiner Frau die Hälfte, wenn sie keine Kinder (von ihm oder von einem anderen Mann) hat. Der Ehemann erbt nur ein Viertel, wenn seine verstorbene Frau Kinder (von ihm oder von einem anderen Mann) hat. Diese Verteilung erfolgt unter Berücksichtigung eines eventuell vorhandenen Testaments oder einer zu begleichenden Schuld. Die Ehefrau oder die Ehefrauen erben vom Ehemann ein Viertel, wenn er kinderlos ist. Ihr Anteil ist ein Achtel, wenn er Kinder hinterläßt. Diese Verteilung erfolgt unter Berücksichtigung eines eventuell vorhandenen Testaments oder einer zu begleichenden Schuld. Wenn der Erblasser, sei es ein Mann oder eine Frau, kinder- und elternlos ist, aber einen Halbbruder (mütterlicherseits) oder eine Halbschwester (mütterlicherseits) hat, so erben diese ein Sechstel. Sind es mehrere Brüder oder mehrere Schwestern, so teilen sie ein Drittel unter sich. Diese Verteilung erfolgt unter Berücksichtigung eines eventuell vorhandenen Testaments oder einer zu begleichenden Schuld, damit keinem Erben ein Nachteil entsteht. Das ist ein Gebot Gottes, der alles weiß und unendlich langmütig ist. Und ihr habt die Hälfte von dem, was eure Frauen hinterlassen, falls sie kein Kind haben; haben sie aber ein Kind, dann habt ihr ein Viertel von ihrer Erbschaft, nach allen etwa von ihnen gemachten Vermächtnissen oder Schulden. Und sie haben ein Viertel von eurer Erbschaft, falls ihr kein Kind habt; habt ihr aber ein Kind, dann hat sie ein Achtel von eurer Erbschaft, nach allen etwa von euch gemachten Vermächtnissen oder Schulden. Und wenn es sich um eine Person handelt - männlich oder weiblich -, deren Erbschaft geteilt werden soll, und sie hat weder Eltern noch Kinder, hat aber einen Bruder oder eine Schwester, dann haben diese je ein Sechstel. Sind aber mehr (Geschwister) vorhanden, dann sollen sie sich in ein Drittel teilen zu (gleichen) Teilen, nach allen etwa gemachten Vermächtnissen oder Schulden, ohne Beeinträchtigung - eine Vorschrift von Allah, und Allah ist allwissend, milde. You get half of what your wives leave behind, if they had no children. If they had children, you get one-fourth of what they leave. All this, after fulfilling any will they had left, and after paying off all debts. They get one-fourth of what you leave behind, if you had no children. If you had children, they get one-eighth of what you bequeath. All this, after fulfilling any will you had left, and after paying off all debts. If the deceased man or woman was a loner, and leaves two siblings, male or female, each of them gets one-sixth of the inheritance. If there are more siblings, then they equally share one-third of the inheritance. All this, after fulfilling any will, and after paying off all debts, so that no one is hurt. This is a will decreed by God. God is Omniscient, Clement. And for you is half of what your wives leave behind if they have no child; but if they have a child then to you is one quarter of what they leave behind. All after a will is carried through or a debt. And to them is one quarter of what you leave behind if you have no child; but if you have a child then to them is one eighth of what you leave behind. All after a will is carried through or a debt. And if a man or a woman who is inheriting has no descendants, but has a brother or a sister, then to each one of them is one sixth, but if they are more than this then they are to share in one third. All after a will is carried through or a debt, which does not cause harm. A directive from God, and God is Knowledgeable, Compassionate. In what your wives leave, your share is a half, if they leave no child; but if they leave a child, ye get a fourth; after payment of legacies and debts. In what ye leave, their share is a fourth, if ye leave no child; but if ye leave a child, they get an eighth; after payment of legacies and debts. If the man or woman whose inheritance is in question, has left neither ascendants nor descendants, but has left a brother or a sister, each one of the two gets a sixth; but if more than two, they share in a third; after payment of legacies and debts; so that no loss is caused (to any one). Thus is it ordained by Allah; and Allah is All-knowing, Most Forbearing. And you shall inherit one-half of what your wives leave behind, provided they have left no child; but if they have left a child, then you shall have one-quarter of what they leave behind, after [the deduction of] any bequest they may have made, or any debt [they may have incurred]. And your widows [This is] an injunction from God: and God is all-knowing, forbearing. And unto you belongeth a half of that which your wives leave, if they have no child; but if they have a child then unto you the fourth of that which they leave, after any legacy they may have bequeathed, or debt (they may have contracted, hath been paid). And unto them belongeth the fourth of that which ye leave if ye have no child, but if ye have a child then the eighth of that which ye leave, after any legacy ye may have bequeathed, or debt ( ye may have contracted, hath been paid). And if a man or a woman have a distant heir (having left neither parent nor child), and he (or she) have a brother or a sister (only on the mother´s side) then to each of them twain (the brother and the sister) the sixth, and if they be more than two, then they shall be sharers in the third, after any legacy that may have been bequeathed or debt (contracted) not injuring (the heirs by willing away more than a third of the heritage) hath been paid. A commandment from Allah. Allah is Knower, Indulgent. For you half of what your wives leave if they have no child. If they have a child, a quarter of what they leave shall be yours after any bequest she had bequeathed, or any debt. And for them (the females) they shall inherit one quarter of what you leave if you have no child. If you have a child, they shall inherit one eighth, after any bequest you had bequeathed, or any debt. If a man or a woman have no direct heirs, but have a brother or a sister, to each of the two a sixth. If they are more than that, they shall equally share the third, after any bequest that he had bequeathed or any debt without harm. This is an obligation from Allah. He is the Knower, the Clement. And you shall have half of what your wives leave if they have no child, but if they have a child, then you shall have a fourth of what they leave after (payment of) any bequest they may have bequeathed or a debt; and they shall have the fourth of what you leave if you have no child, but if you have a child then they shall have the eighth of what you leave after (payment of) a bequest you may have bequeathed or a debt; and if a man or a woman leaves property to be inherited by neither parents nor offspring, and he (or she) has a brother or a sister, then each of them two shall have the sixth, but if they are more than that, they shall be sharers in the third after (payment of) any bequest that may have been bequeathed or a debt that does not harm (others); this is an ordinance from Allah: and Allah is Knowing, Forbearing. And for you is half of that which your wives leave behind, if they have no child; but if they have a child, then for you is one fourth of what they leave behind, after (the payment of) any bequest they may have bequeathed or (still more important) of any (of their) debt. And for them (- your wives) is one fourth of what you leave behind if you have no child; but if you leave a child, then, for them is an eighth of what you leave after (the payment of) any bequest you have bequeathed or (still more important) of any debt. And if there be a man or a woman whose heritage is to be divided and he (or she - the deceased) has no child and he (or she) has (left behind) a brother or a sister then for each one of the twain is a sixth; but if they be more than one then they are (equal) sharers in one third after the payment of any bequest bequeathed or (still more important) of any debt (provided such bequest made by the testator and the debt) shall be without (any intent of) being harmful (to the interests of the heirs). This is an injunction from Allâh, and Allâh is All-Knowing, Most Forbearing. |
| 4:13 | تلك حدود الله ومن يطع الله ورسوله يدخله جنت تجرى من تحتها الأنهر خلدين فيها وذلك الفوز العظيمتِلْكَ حُدُودُ ٱللَّهِ ۚ وَمَن يُطِعِ ٱللَّهَ وَرَسُولَهُۥ يُدْخِلْهُ جَنَّٟتٍۢ تَجْرِى مِن تَحْتِهَا ٱلْأَنْهَٟرُ خَٟلِدِينَ فِيهَا ۚ وَذَٟلِكَ ٱلْفَوْزُ ٱلْعَظِيمُ Diese sind die Grenzen Gottes, und wer Gott und seinem Gesandten gehorcht, den lässt er in Gärten eintreten, worunter die Flüsse verlaufen. Darin sind sie ewig. Und dies ist der gewaltige Gewinn Das sind die Gebote und Verbote Gottes. Diejenigen, die Gott und Seinem Gesandten gehorchen, belohnt Gott mit Paradiesgärten, unterhalb derer Flüsse fließen. Darin verweilen sie ewig. Das ist gewiß das höchste Glück. Dies sind die Schranken Allahs; und wer Allah und Seinem Gesandten gehorcht, den führt Er in Gärten ein, durch die Ströme fließen; darin sollen sie weilen; und das ist die große Glückseligkeit. These are God´s laws. Those who obey God and His messenger, He will admit them into gardens with flowing streams, wherein they abide forever. This is the greatest triumph. These are the boundaries of God, and whoever obeys God and His messenger, He will admit him to estates with rivers flowing beneath them, abiding therein. This is the great triumph. Those are limits set by Allah: those who obey Allah and His Messenger will be admitted to Gardens with rivers flowing beneath, to abide therein (for ever) and that will be the supreme achievement. These are the bounds set by God. And whoever pays heed unto God and His Apostle, him will He bring into gardens through which running waters flow, therein to abide: and this is a triumph supreme. These are the limits (imposed by) Allah. Whoso obeyeth Allah and His messenger, He will make him enter Gardens underneath which rivers flow, where such will dwell for ever. That will be the great success. Such are the Bounds of Allah. He who obeys Allah and His Messenger, He will admit him to Gardens underneath which rivers flow. That is a great wining. These are Allah´s limits, and whoever obeys Allah and His Apostle, He will cause him to enter gardens beneath which rivers flow, to abide in them; and this is the great achievement. These are the limits (of the law imposed) by Allâh, and who obeys Allâh and His Messenger He will admit them into Gardens served with running streams; therein they shall abide for ever; and that is a great achievement. |
| 4:14 | ومن يعص الله ورسوله ويتعد حدوده يدخله نارا خلدا فيها وله عذاب مهينوَمَن يَعْصِ ٱللَّهَ وَرَسُولَهُۥ وَيَتَعَدَّ حُدُودَهُۥ يُدْخِلْهُ نَارًا خَٟلِدًۭا فِيهَا وَلَهُۥ عَذَابٌۭ مُّهِينٌۭ Und wer sich Gott und seinem Gesandten widersetzt und seine Grenzen übertritt, den lässt er in ein Feuer eintreten. Darin ist er ewig und für ihn ist eine erniedrigende Qual Wer sich aber Gott und Seinem Gesandten widersetzt, den führt Gott in das Höllenfeuer, in dem er ewig bleiben wird. Ihn erwartet eine schmähliche, qualvolle Strafe. Und wer Allah und Seinem Gesandten Gehorsam versagt und Seine Schranken übertritt, den führt Er ins Feuer; darin muß er bleiben; und ihm wird schmähliche Strafe. As for the one who disobeys God and His messenger, and transgresses His laws, He will admit him into Hell, wherein he abides forever. He has incurred a shameful retribution. And whoever disobeys God and His messenger, and transgresses His boundaries, He will admit him to a Fire, abiding therein, and he will have a humiliating retribution. But those who disobey Allah and His Messenger and transgress His limits will be admitted to a Fire, to abide therein: And they shall have a humiliating punishment. And whoever rebels against God and His Apostle and transgresses His bounds, him will He commit unto fire, therein to abide; and shameful suffering awaits him. And whoso disobeyeth Allah and His messenger and transgresseth His limits, He will make him enter Fire, where such will dwell for ever; his will be a shameful doom. And he who disobeys Allah and His Messenger and transgresses His Bounds, He will admit him to a Fire and shall live in it for ever. For him, there is a humiliating punishment. And whoever disobeys Allah and His Apostle and goes beyond His limits, He will cause him to enter fire to abide in it, and he shall have an abasing chastisement. But whoso disobeys Allâh and His Messenger and transgresses the limits imposed by Him He will make him enter Fire where he shall abide long, and for him is a humiliating punishment. |
| 4:15 | والتى يأتين الفحشة من نسائكم فاستشهدوا عليهن أربعة منكم فإن شهدوا فأمسكوهن فى البيوت حتى يتوفىهن الموت أو يجعل الله لهن سبيلاوَٱلَّٟتِى يَأْتِينَ ٱلْفَٟحِشَةَ مِن نِّسَآئِكُمْ فَٱسْتَشْهِدُوا۟ عَلَيْهِنَّ أَرْبَعَةًۭ مِّنكُمْ ۖ فَإِن شَهِدُوا۟ فَأَمْسِكُوهُنَّ فِى ٱلْبُيُوتِ حَتَّىٰ يَتَوَفَّىٰهُنَّ ٱلْمَوْتُ أَوْ يَجْعَلَ ٱللَّهُ لَهُنَّ سَبِيلًۭا Und gegen diejenigen von euren Frauen, die dem Abscheulichen nachkommen, lasst dann vier von euch bezeugen. Wenn sie dann bezeugten, so haltet sie fest in den Häusern, bis der Tod sie abberuft oder Gott für sie einen Ausweg macht Begehen unverheiratete Frauen eine schändliche Tat, so müßt ihr sie nach einer Beweisführung durch vier Zeugen solange in den Häusern behalten, bis sie sterben oder Gott ihnen einen Weg ins gute Leben eröffnet (indem sie Reue zeigen und heiraten). Und wenn welche von euren Frauen Unziemliches begehen, dann ruft vier von euch als Zeugen gegen sie auf; bezeugen sie es, dann schließet sie in die Häuser ein, bis der Tod sie ereilt oder Allah ihnen einen Ausweg eröffnet. Those who commit adultery among your women, you must have four witnesses against them, from among you. If they do bear witness, then you shall keep such women in their homes until they die, or until God creates an exit for them. And those of your women who commit lewdness, you shall bring four witnesses over them from among you; if they bear witness, then you shall restrict them in the homes until death terminates their lives, or God makes for them a way out. If any of your women are guilty of lewdness, Take the evidence of four (Reliable) witnesses from amongst you against them; and if they testify, confine them to houses until death do claim them, or Allah ordain for them some (other) way. AND AS FOR those of your women who become guilty of immoral conduct, call upon four from among you who have witnessed their guilt; and if these bear witness thereto, confine the guilty women to their houses until death takes them away or God opens for them a way [through repentance]. As for those of your women who are guilty of lewdness, call to witness four of you against them. And if they testify (to the truth of the allegation) then confine them to the houses until death take them or (until) Allah appoint for them a way (through new legislation). If any of your women commit indecency, call in four witnesses from among yourselves against them, if they testify, confine them to their houses till death overtakes them or till Allah makes for them a way. As to those of your women who commit sexual perversity, call in four of you to witness against them, and if they bear witness then confine them to their houses, until death overtakes them or Allâh makes for them a way out. |
| 4:16 | والذان يأتينها منكم فءاذوهما فإن تابا وأصلحا فأعرضوا عنهما إن الله كان توابا رحيماوَٱلَّذَانِ يَأْتِيَٟنِهَا مِنكُمْ فَـَٔاذُوهُمَا ۖ فَإِن تَابَا وَأَصْلَحَا فَأَعْرِضُوا۟ عَنْهُمَآ ۗ إِنَّ ٱللَّهَ كَانَ تَوَّابًۭا رَّحِيمًا Und beeinträchtigt die beiden von euch, die ihm nachkommen. Bereuten sie es und besserten sich, dann lasst von beiden ab. Gewiss, Gott war Reue annehmend, gnädig Wenn ein unverheirateter Mann und eine unverheiratete Frau eine schändliche Tat begangen haben, dann bestraft sie (nach der Beweisführung durch vier Zeugen). Wenn sie nach der Strafe bereuen, dann laßt ab von ihnen! Gott ist unendlich verzeihend und barmherzig. Und wenn zwei Personen unter euch solches begehen, dann bestrafet sie beide. Wenn sie dann bereuen und sich bessern, so laßt sie für sich; wahrlich, Allah ist allverzeihend, barmherzig. The couple who commits adultery shall be punished. If they repent and reform, you shall leave them alone. God is Redeemer, Most Merciful. And the two men who commit it from among you, you shall trouble them. If they repent and amend, then leave them alone. God is Redeemer, Merciful. If two men among you are guilty of lewdness, punish them both. If they repent and amend, Leave them alone; for Allah is Oft-returning, Most Merciful. And punish [thus] both of the guilty parties; And as for the two of you who are guilty thereof, punish them both. And if they repent and improve, then let them be. Lo! Allah is Relenting, Merciful. If two among you commit it punish them both. If they repent and make amends, leave them alone. Allah is the Relenter, the Merciful. And as for the two who are guilty of indecency from among you, give them both a punishment; then if they repent and amend, turn aside from them; surely Allah is Oft-returning (to mercy), the Merciful. And if two of your males commit the same (act of indecency), then punish them both, so if they repent and amend (keeping their conduct good) then turn aside from them, verily Allâh is Oft-Returning (with compassion), Ever Merciful. |
| 4:17 | إنما التوبة على الله للذين يعملون السوء بجهلة ثم يتوبون من قريب فأولئك يتوب الله عليهم وكان الله عليما حكيماإِنَّمَا ٱلتَّوْبَةُ عَلَى ٱللَّهِ لِلَّذِينَ يَعْمَلُونَ ٱلسُّوٓءَ بِجَهَٟلَةٍۢ ثُمَّ يَتُوبُونَ مِن قَرِيبٍۢ فَأُو۟لَٟٓئِكَ يَتُوبُ ٱللَّهُ عَلَيْهِمْ ۗ وَكَانَ ٱللَّهُ عَلِيمًا حَكِيمًۭا Es ist gewiss Gottes, die Reue derjenigen anzunehmen, die das Schlechte aus Unwissenheit tun, dann aber zeitnah bereuen. Jene sind es, deren Reue Gott annimmt. Und Gott war wissend, weise Gewiß nimmt Gott die Reue derer an, die durch Unwissenheit oder aus Leichtsinn böse Taten begehen, sich jedoch beeilen, bevor der Tod sie abberuft, ihre Taten zu bereuen. Gott nimmt ihre Reue an, weiß Er doch alles, und ist Er doch der Weise schlechthin. Allahs Vergebung ist nur für jene, die unwissentlich Böses tun und bald darauf Reue zeigen. Solchen wendet Sich Allah erbarmend zu; und Allah ist allwissend, allweise. Repentance is acceptable by God from those who fall in sin out of ignorance, then repent immediately thereafter. God redeems them. God is Omniscient, Most Wise. Repentance is only for those who commit a sin out of ignorance and then repent soon after; these will be forgiven by God, for God is Knowledgeable, Wise. Allah accept the repentance of those who do evil in ignorance and repent soon afterwards; to them will Allah turn in mercy: For Allah is full of knowledge and wisdom. Verily, God´s acceptance of repentance relates only to those who do evil out of ignorance and then repent before their time runs out: and it is they unto whom God will turn again in His mercy - for God is all-knowing, wise; Forgiveness is only incumbent on Allah toward those who do evil in ignorance (and) then turn quickly (in repentance) to Allah. These are they toward whom Allah relenteth. Allah is ever Knower, Wise. (Allah accepts) the repentance from only those who commit evil in ignorance and then quickly turn to Him in repentance. Allah will relent towards them. Allah is Knowing, Wise. Repentance with Allah is only for those who do evil in ignorance, then turn (to Allah) soon, so these it is to whom Allah turns (mercifully), and Allah is ever Knowing, Wise. Verily, Allâh undertakes to accept the repentance of only those who do evil through lack of knowledge, then repent soon after. Such are the person towards whom Allâh turns with mercy. And Allâh is All-Knowing, All-Wise. |
| 4:18 | وليست التوبة للذين يعملون السيءات حتى إذا حضر أحدهم الموت قال إنى تبت الءن ولا الذين يموتون وهم كفار أولئك أعتدنا لهم عذابا أليماوَلَيْسَتِ ٱلتَّوْبَةُ لِلَّذِينَ يَعْمَلُونَ ٱلسَّيِّـَٔاتِ حَتَّىٰٓ إِذَا حَضَرَ أَحَدَهُمُ ٱلْمَوْتُ قَالَ إِنِّى تُبْتُ ٱلْـَٟٔنَ وَلَا ٱلَّذِينَ يَمُوتُونَ وَهُمْ كُفَّارٌ ۚ أُو۟لَٟٓئِكَ أَعْتَدْنَا لَهُمْ عَذَابًا أَلِيمًۭا Und die Reue ist nicht für diejenigen, welche die Schlechtigkeiten tun. Sobald einer von ihnen dem Tod nahte, sagte er: Ich bereute es jetzt. Und auch nicht für diejenigen, die sterben, wobei sie Ableugner sind. Für jene bereiteten wir eine schmerzhafte Qual Gott nimmt aber die Reue derer nicht an, die ihr ganzes Leben böse Taten begehen und die - wenn sie den Tod nahe glauben -schnell sagen: "Jetzt bereue ich meine üblen Taten." Auch nimmt Gott die Reue von im Unglauben Gestorbenen nicht an. Sie erwartet eine qualvolle Strafe. Doch Vergebung ist nicht für jene, die so lange Böses tun, bis zuletzt, wenn der Tod einem von ihnen naht, er spricht: «Ich bereue nun», noch für die, die als Ungläubige sterben. Ihnen haben Wir schmerzliche Strafe bereitet. Not acceptable is the repentance of those who commit sins until death comes to them, then say, "Now I repent." Nor is it acceptable from those who die as disbelievers. For these, we have prepared a painful retribution. And there will be no repentance for those who commit sin then when death comes upon any one of them he says: 'I repent now!' Nor for those who die while they are rejecters. For those We have prepared a painful retribution. Of no effect is the repentance of those who continue to do evil, until death faces one of them, and he says, "Now have I repented indeed;" nor of those who die rejecting Faith: for them have We prepared a punishment most grievous. whereas repentance shall not be accepted from those who do evil deeds until their dying hour and then say, "Behold, I now repent"; nor from those who die as deniers of the truth: it is these for whom We have readied grievous suffering. The forgiveness is not for those who do ill deeds until, when death attendeth upon one of them, he saith: Lo! I repent now; nor yet for those who die while they are disbelievers. For such We have prepared a painful doom. (Allah will accept) no repentance from those who do evil deeds until death comes to one of them, he says: ´Now I repent!´ Nor those who die unbelieving. For those We have prepared a painful punishment. And repentance is not for those who go on doing evil deeds, until when death comes to one of them, he says: Surely now I repent; nor (for) those who die while they are unbelievers. These are they for whom We have prepared a painful chastisement. But repentance is of no avail to those who go on doing evil deeds until, when death visits one of them, he says, `I do repent now,´ nor it is of any use to those who die whilst they are disbelievers. It is for such people that We have prepared a woeful punishment. |
| 4:19 | يأيها الذين ءامنوا لا يحل لكم أن ترثوا النساء كرها ولا تعضلوهن لتذهبوا ببعض ما ءاتيتموهن إلا أن يأتين بفحشة مبينة وعاشروهن بالمعروف فإن كرهتموهن فعسى أن تكرهوا شيءا ويجعل الله فيه خيرا كثيرايَٟٓأَيُّهَا ٱلَّذِينَ ءَامَنُوا۟ لَا يَحِلُّ لَكُمْ أَن تَرِثُوا۟ ٱلنِّسَآءَ كَرْهًۭا ۖ وَلَا تَعْضُلُوهُنَّ لِتَذْهَبُوا۟ بِبَعْضِ مَآ ءَاتَيْتُمُوهُنَّ إِلَّآ أَن يَأْتِينَ بِفَٟحِشَةٍۢ مُّبَيِّنَةٍۢ ۚ وَعَاشِرُوهُنَّ بِٱلْمَعْرُوفِ ۚ فَإِن كَرِهْتُمُوهُنَّ فَعَسَىٰٓ أَن تَكْرَهُوا۟ شَيْـًۭٔا وَيَجْعَلَ ٱللَّهُ فِيهِ خَيْرًۭا كَثِيرًۭا Ihr, die ihr glaubtet, weder ist es euch erlaubt, die Frauen erzwingend zu beerben, noch sie einzuzwängen, um etwas von dem wegzunehmen, was ihr ihnen zukommen ließt, außer sie kommen einer klaren Abscheulichkeit nach. Geht mit ihnen auf erkenntliche Weise um. Und falls ihr sie hasstet, so mögt ihr eine Sache hassen, worin Gott viel Gutes legt Ihr Gläubigen! Euch ist nicht erlaubt, Frauen als Teil der Hinterlassenschaft zu erben (und sie) gegen ihren Willen (ohne Morgengabe) zu heiraten. Ihr dürft die Frauen nicht unter Druck setzen, um die von euch überreichte Morgengabe zu schmälern. Das dürft ihr nur tun, wenn es sich um Frauen handelt, die eine nachgewiesene schändliche Tat begangen haben. Mit den Frauen habt ihr rechtmäßig zusammenzuleben. Sollten sie euch etwa wegen eines Verhaltens mißfallen, müßt ihr geduldig und langmütig sein. Vielleicht mißfällt einem etwas, worin Gott viel Gutes verbirgt. O die ihr glaubt, es ist euch nicht erlaubt, Frauen gegen [ihren] Willen zu beerben; noch sollt ihr sie widerrechtlich zurückhalten, um (ihnen) einen Teil von dem wegzunehmen, was ihr ihnen gabt, es sei denn, sie hätten offenbare Schändlichkeit begangen; und geht gütig mit ihnen um. Wenn ihr eine Abneigung gegen sie empfindet, wer weiß, vielleicht empfindet ihr Abneigung gegen etwas, worein Allah aber viel Gutes gelegt hat. O you who believe, it is not lawful for you to inherit what the women leave behind, against their will. You shall not force them to give up anything you had given them, unless they commit a proven adultery. You shall treat them nicely. If you dislike them, you may dislike something wherein God has placed a lot of good. O you who believe, it is not lawful for you to inherit from the women by force. And do not make difficulty for them so that you may take away some of what you have given them, unless they commit a clear lewdness. And live with them in kindness. If you dislike them, then perhaps you dislike something while God makes in it much good. O ye who believe! Ye are forbidden to inherit women against their will. Nor should ye treat them with harshness, that ye may Take away part of the dower ye have given them,-except where they have been guilty of open lewdness; on the contrary live with them on a footing of kindness and equity. If ye take a dislike to them it may be that ye dislike a thing, and Allah brings about through it a great deal of good. O YOU who have attained to faith! It is not lawful for you to [try to] become heirs to your wives [by holding onto them] against their will; abundant good. O ye who believe! It is not lawful for you forcibly to inherit the women (of your deceased kinsmen), nor (that) ye should put constraint upon them that ye may take away a part of that which ye have given them, unless they be guilty of flagrant lewdness. But consort with them in kindness, for if ye hate them it may happen that ye hate a thing wherein Allah hath placed much good. Believers, it is unlawful for you to inherit women forcefully, neither bar them, in order that you go off with part of what you have given them, except when they commit a clear indecency. Live with them honorably. If you hate them, it may be that you hate something which Allah has set in it much good. O you who believe! it is not lawful for you that you should take women as heritage against (their) will, and do not straiten them m order that you may take part of what you have given them, unless they are guilty of manifest indecency, and treat them kindly; then if you hate them, it may be that you dislike a thing while Allah has placed abundant good in it. O you who believe! it is not lawful for you to treat women (of your deceased relatives) as inherited property by force, nor should you detain them that you may take away part of that which you have given them, except that they commit flagrant indecency. But consort with them in peace. Then if you have a dislike for them, it may be that you dislike a thing but Allâh has placed a good deal of good in it. |
| 4:20 | وإن أردتم استبدال زوج مكان زوج وءاتيتم إحدىهن قنطارا فلا تأخذوا منه شيءا أتأخذونه بهتنا وإثما مبيناوَإِنْ أَرَدتُّمُ ٱسْتِبْدَالَ زَوْجٍۢ مَّكَانَ زَوْجٍۢ وَءَاتَيْتُمْ إِحْدَىٰهُنَّ قِنطَارًۭا فَلَا تَأْخُذُوا۟ مِنْهُ شَيْـًٔا ۚ أَتَأْخُذُونَهُۥ بُهْتَٟنًۭا وَإِثْمًۭا مُّبِينًۭا Und wenn ihr eine Partnerin anstelle einer anderen ersetzen wolltet und der einen von ihnen einen Zentner zukommen ließt, dann nehmt nichts davon. Wollt ihr es in verleumdender und klar sündiger Weise nehmen Wenn sich jemand von seiner Frau zu scheiden und eine andere zu heiraten beabsichtigt, darf er ihr nichts von den ihr gemachten Geschenken, so viele es auch sein mögen, nehmen. Wie könnte man sich eine solche ungerechte, sündhafte Tat erlauben? Und wenn ihr eine Frau gegen eine andere tauschen möchtet und habt der einen bereits einen Schatz gegeben, so nehmt nichts davon zurück. Möchtet ihr es etwa durch Lüge und offenbare Sünde zurücknehmen? If you wish to marry another wife, in place of your present wife, and you had given any of them a great deal, you shall not take back anything you had given her. Would you take it fraudulently, maliciously, and sinfully? And if you wish to replace one wife with another, and you have given one of them a large amount, then do not take anything from it. Will you take it by falsehood while it is clearly a sin? But if ye decide to take one wife in place of another, even if ye had given the latter a whole treasure for dower, Take not the least bit of it back: Would ye take it by slander and manifest wrong? But if you desire to give up a wife and to take another in her stead, do not take away anything of what you have given the first one, however much it may have been. And if ye wish to exchange one wife for another and ye have given unto one of them a sum of money (however great), take nothing from it. Would ye take it by the way of calumny and open wrong? If you wish to take a wife in the place of another wife, and you have given to one a Qintar (98,841.6 lbs.) so do not take from it anything. What, will you take it by way of calumny and a clear sin! And if you wish to have (one) wife in place of another and you have given one of them a heap of gold, then take not from it anything; would you take it by slandering (her) and (doing her) manifest wrong? And if you desire to take one wife in place of (another) wife and you have given one of them a huge treasure, then take nothing from that which you have given. Would you take it by false accusation and by committing an open sin? |
| 4:21 | وكيف تأخذونه وقد أفضى بعضكم إلى بعض وأخذن منكم ميثقا غليظاوَكَيْفَ تَأْخُذُونَهُۥ وَقَدْ أَفْضَىٰ بَعْضُكُمْ إِلَىٰ بَعْضٍۢ وَأَخَذْنَ مِنكُم مِّيثَٟقًا غَلِيظًۭا Wie könnt ihr es nehmen, wo ihr bereits aufeinander eingegangen seid und sie von euch einen strengen Bund entgegennahmen Wie könnte ein Ehemann seiner geschiedenen Frau etwas von ihrem Besitz nehmen, wenn sie beide in ehelicher Intimität gelebt haben und wenn die Frau von dem Mann eine feste vertragliche Heiratsverpflichtung erhielt, die gerechte Behandlung gebietet? Und wie könnt ihr es nehmen, wo ihr eins miteinander geworden seid und sie (die Frauen) ein festes Versprechen von euch abgenommen haben? How could you take it back, after you have been intimate with each other, and they had taken from you a solemn pledge? And how can you take it when you have become intimate with each other, and they have taken from you a solemn covenant. And how could ye take it when ye have gone in unto each other, and they have Taken from you a solemn covenant? And how could you take it away after you have given yourselves to one another, and she has received a most solemn pledge from you? How can ye take it (back) after one of you hath gone in unto the other, and they have taken a strong pledge from you? How can you take it back when you have reached one another (sexually) and they have taken from you a strong covenant! And how can you take it when one of you has already gone in to the other and they have made with you a firm covenant? And how can you take it when you have already lain with one another and they (- your wives) have bound you down to a firm and solemn covenant (by marriage)? |
| 4:22 | ولا تنكحوا ما نكح ءاباؤكم من النساء إلا ما قد سلف إنه كان فحشة ومقتا وساء سبيلاوَلَا تَنكِحُوا۟ مَا نَكَحَ ءَابَآؤُكُم مِّنَ ٱلنِّسَآءِ إِلَّا مَا قَدْ سَلَفَ ۚ إِنَّهُۥ كَانَ فَٟحِشَةًۭ وَمَقْتًۭا وَسَآءَ سَبِيلًا Und heiratet nicht die von den Frauen, die eure Väter heirateten, außer was schon geschehen ist. Gewiss, es war eine Abscheulichkeit, unausstehlich und ein schlechter Weg Ihr sollt keine zu Ehefrauen nehmen, die eure Väter geheiratet hatten. Das ist ein schändlicher, abscheulicher Weg. Gott verzeiht den Menschen, die vor diesem Verbot so etwas getan haben. Und heiratet nicht solche Frauen, die eure Väter geheiratet hatten, außer das sei bereits geschehen. Es war schändlich, zornerregend - ein übler Brauch! Do not marry the women who were previously married to your fathers -- existing marriages are exempted and shall not be broken -- for it is a gross offense, and an abominable act. And do not marry who your fathers had married from the women, except what has already been done. It is a lewdness, and an abhorrence, and an evil path. And marry not women whom your fathers married,- except what is past: It was shameful and odious,- an abominable custom indeed. AND DO NOT marry women whom your fathers have previously married - although what is past is past: this, verily, is a shameful deed, and a hateful thing, and an evil way. And marry not those women whom your fathers married, except what hath already happened (of that nature) in the past. Lo! it was ever lewdness and abomination, and an evil way. And do not marry women your fathers married - unless it is a thing of the past - surely that was an indecency, hated, and a way of evil. And marry not woman whom your fathers married, except what has already passed; this surely is indecent and hateful, and it And marry not those women whom your fathers had married, except what had already passed (- you shall not be called to account for what you did in the past, only you have to divorce them now); for it is a thing highly indecent and repugnant and an evil practice. |
| 4:23 | حرمت عليكم أمهتكم وبناتكم وأخوتكم وعمتكم وخلتكم وبنات الأخ وبنات الأخت وأمهتكم التى أرضعنكم وأخوتكم من الرضعة وأمهت نسائكم وربئبكم التى فى حجوركم من نسائكم التى دخلتم بهن فإن لم تكونوا دخلتم بهن فلا جناح عليكم وحلئل أبنائكم الذين من أصلبكم وأن تجمعوا بين الأختين إلا ما قد سلف إن الله كان غفورا رحيماحُرِّمَتْ عَلَيْكُمْ أُمَّهَٟتُكُمْ وَبَنَاتُكُمْ وَأَخَوَٟتُكُمْ وَعَمَّٟتُكُمْ وَخَٟلَٟتُكُمْ وَبَنَاتُ ٱلْأَخِ وَبَنَاتُ ٱلْأُخْتِ وَأُمَّهَٟتُكُمُ ٱلَّٟتِىٓ أَرْضَعْنَكُمْ وَأَخَوَٟتُكُم مِّنَ ٱلرَّضَٟعَةِ وَأُمَّهَٟتُ نِسَآئِكُمْ وَرَبَٟٓئِبُكُمُ ٱلَّٟتِى فِى حُجُورِكُم مِّن نِّسَآئِكُمُ ٱلَّٟتِى دَخَلْتُم بِهِنَّ فَإِن لَّمْ تَكُونُوا۟ دَخَلْتُم بِهِنَّ فَلَا جُنَاحَ عَلَيْكُمْ وَحَلَٟٓئِلُ أَبْنَآئِكُمُ ٱلَّذِينَ مِنْ أَصْلَٟبِكُمْ وَأَن تَجْمَعُوا۟ بَيْنَ ٱلْأُخْتَيْنِ إِلَّا مَا قَدْ سَلَفَ ۗ إِنَّ ٱللَّهَ كَانَ غَفُورًۭا رَّحِيمًۭا Verboten sind euch eure Mütter, eure Töchter, eure Schwestern, eure Tanten väterlicherseits, eure Tanten mütterlicherseits, die Töchter des Bruders, die Töchter der Schwester, eure Milchmütter, eure Milchschwestern, die Mütter eurer Frauen, die unter eurer Obhut Betreuten, die von euren Frauen sind, zu denen ihr intim eingegangen seid - falls ihr aber nicht zu ihnen intim eingegangen seid, so ist es kein Verstoß für euch -, die Angetrauten eurer Söhne, die aus eurem Kreuzbein kommen, dass ihr euch mit zwei Schwestern verbindet, außer es ist schon geschehen - gewiss, Gott war vergebend, gnädig Euch ist verboten zu heiraten: eure Mütter, Töchter, Schwestern, Tanten (väterlicherseits und mütterlicherseits), eure Nichten (Töchter des Bruders und der Schwester), die Mütter, die euch gestillt haben, eure Milchschwestern, eure Schwiegermütter, die in eurer Obhut befindlichen Stieftöchter - es sei denn, daß ihr zu ihren Müttern nicht eingegangen seid, denn dann sind sie euch nicht verboten - und eure Schwiegertöchter (Ehefrauen von leiblichen Söhnen). Ihr sollt nicht zwei Schwestern zugleich heiraten. Gott verzeiht, was vor diesem Verbot vorgefallen ist. Gott ist voller Vergebung und Barmherzigkeit. Verboten sind euch eure Mütter und eure Töchter und eure Schwestern, eures Vaters Schwestern und eurer Mutter Schwestern, die Bruderstöchter und die Schwestertöchter, eure Nährmütter, die euch gesäugt, und eure Milchschwestern, und die Mütter eurer Frauen und eure Stieftöchter - die in eurem Schutze sind - von euren Frauen, denen ihr schon beigewohnt; doch wenn ihr ihnen noch nicht beigewohnt habt, dann soll´s euch keine Sünde sein. Ferner dir Frauen eurer Söhne, die von euren Lenden sind; auch daß ihr zwei Schwestern gleichzeitig habt, außer das sei bereits geschehen; wahrlich, Allah ist allverzeihend, barmherzig. Prohibited for you (in marriage) are your mothers, your daughters, your sisters, the sisters of your fathers, the sisters of your mothers, the daughters of your brother, the daughters of your sister, your nursing mothers, the girls who nursed from the same woman as you, the mothers of your wives, the daughters of your wives with whom you have consummated the marriage -- if the marriage has not been consummated, you may marry the daughter. Also prohibited for you are the women who were married to your genetic sons. Also, you shall not be married to two sisters at the same time -- but do not break up existing marriages. God is Forgiver, Most Merciful. Forbidden for you are your mothers, and your daughters, and your sisters, and the sisters of your father, and the sisters of your mother, and the daughters of your brother, and the daughters of your sister, and your foster mothers who suckled you, and your sisters from suckling, and the mothers of your women, and your step-daughters who are in your lodgings from your women with whom you have already consummated the marriage; if you have not consummated the marriage then there is no sin upon you; and those who were in wedlock with your sons who are from your seed, and that you join between two sisters except what has already been done. God is Forgiving, Merciful. Prohibited to you (For marriage) are:- Your mothers, daughters, sisters; father´s sisters, Mother´s sisters; brother´s daughters, sister´s daughters; foster-mothers (Who gave you suck), foster-sisters; your wives´ mothers; your step-daughters under your guardianship, born of your wives to whom ye have gone in,- no prohibition if ye have not gone in;- (Those who have been) wives of your sons proceeding from your loins; and two sisters in wedlock at one and the same time, except for what is past; for Allah is Oft-forgiving, Most Merciful;- Forbidden to you are your mothers, and your daughters, and your sisters, and your aunts paternal and maternal, and a brother´s daughters, and a sister´s daughters; and your milk-mothers, and your milk-sisters; and the mothers of your wives; and your step-daughters - who are your foster children - born of your wives with whom you have consummated your marriage; but if you have not consummated your marriage, you will incur no sin [by marrying their daughters]; and [forbidden to you are] the spouses of the sons who have sprung from your loins; and [you are forbidden] to have two sisters [as your wives] at one and the same time - but what is past is past: for, behold, God is indeed much-forgiving, a dispenser of grace. Forbidden unto you are your mothers, and your daughters, and your sisters, and your father´s sisters, and your mother´s sisters, and your brother´s daughters and your sister´s daughters, and your foster mothers, and your foster sisters, and your mothers-in-law, and your stepdaughters who are under your protection (born) of your women unto whom ye have gone in but if ye have not gone in unto them, then it is no sin for you (to marry their daughters) and the wives of your sons who (spring) from your own loins. And (it is forbidden unto you) that ye should have two sisters together, except what hath already happened (of that nature) in the past. Lo! Allah is ever Forgiving, Merciful. Forbidden to you are your mothers, your daughters, your sisters, your paternal aunts and maternal aunts, your brother´s daughters, your sister´s daughters, your mothers who have given suck to you, your suckling sisters, your wives mothers, and your stepdaughters who are in your care from your wives with whom you have lain, but if you have never lain with them it is no fault in you. (Also forbidden to you) are the wives of your sons who are of your loins, and to take to you two sisters together - unless it is a thing of the past. Allah is the Forgiver and the Most Merciful. Forbidden to you are your mothers and your daughters and your sisters and your paternal aunts and your maternal aunts and brothers´ daughters and sisters´ daughters and your mothers that have suckled you and your foster-sisters and mothers of your wives and your step-daughters who are in your guardianship, (born) of your wives to whom you have gone in, but if you have not gone in to them, there is no blame on you (in marrying them), and the wives of your sons who are of your own loins and that you should have two sisters together, except what has already passed; surely Allah is Forgiving, Merciful. Forbidden to you (for marriage) are your mothers, your daughters, your sisters, your paternal aunts, and your maternal aunts, and the daughters of a brother, and the daughters of a sisters, and your (foster) mothers who have given suck to you, and your foster sisters, and the mothers of your wives, and your step-daughters who are being brought up under your care and have been born of your wives (by their former husbands,) unto whom you have gone in, but if you have not gone in unto them (- their mothers), then there is no blame on you (in marrying their daughters), and the wives of your sons who are from your own loins; and (it is forbidden to you) to keep in wedlock two sisters (at one and the same time), except what has already passed, (you have to divorce one of them). Surely, Allâh is Most Protector (against faults), Ever Merciful. |
| 4:24 | والمحصنت من النساء إلا ما ملكت أيمنكم كتب الله عليكم وأحل لكم ما وراء ذلكم أن تبتغوا بأمولكم محصنين غير مسفحين فما استمتعتم به منهن فءاتوهن أجورهن فريضة ولا جناح عليكم فيما ترضيتم به من بعد الفريضة إن الله كان عليما حكيماوَٱلْمُحْصَنَٟتُ مِنَ ٱلنِّسَآءِ إِلَّا مَا مَلَكَتْ أَيْمَٟنُكُمْ ۖ كِتَٟبَ ٱللَّهِ عَلَيْكُمْ ۚ وَأُحِلَّ لَكُم مَّا وَرَآءَ ذَٟلِكُمْ أَن تَبْتَغُوا۟ بِأَمْوَٟلِكُم مُّحْصِنِينَ غَيْرَ مُسَٟفِحِينَ ۚ فَمَا ٱسْتَمْتَعْتُم بِهِۦ مِنْهُنَّ فَـَٔاتُوهُنَّ أُجُورَهُنَّ فَرِيضَةًۭ ۚ وَلَا جُنَاحَ عَلَيْكُمْ فِيمَا تَرَٟضَيْتُم بِهِۦ مِنۢ بَعْدِ ٱلْفَرِيضَةِ ۚ إِنَّ ٱللَّهَ كَانَ عَلِيمًا حَكِيمًۭا und die Ehrbaren unter den Frauen. Anders ist es mit denen, die unter eurem Recht stehen. Die Schrift Gottes obliegt euch. Und euch ist erlaubt, was darüber hinaus geht, dass ihr mit euren Vermögen eigenwillig und nicht gewaltsam begehrt. Was ihr dann genossen habt von ihnen, so lasst ihnen ihre Löhne als Pflichtteil zukommen. Es ist auch kein Verstoß für euch, was ihr untereinander vereinbartet erst nach dem Pflichtteil. Gewiss, Gott war wissend, weise Ihr sollt nicht verheiratete Frauen heiraten, ausgenommen die Frauen, die in eurem Besitz sind, die aus gerechter Kriegsbeute stammen (und deren Ehebande dadurch nichtig wurden). Das ist Gottes Rechtsbestimmung. Ihr dürft mit eurem Vermögen Frauen, die nicht zu den Verbotenen gehören, rechtmäßig heiraten (aber nicht zu Konkubinen nehmen). Für eine solche Heirat, die euch Freude bringt, habt ihr den Frauen die ihnen zustehende Morgengabe zu überreichen. Die Morgengabe ist eine Pflicht. Sie muß voll und ganz entrichtet werden, es sei denn, daß die Frauen euch wohlwollend etwas davon erlassen. Gott entgeht nichts, ist Er doch der Allwissende, der Allweise. Und (verboten sind euch) verheiratete Frauen, ausgenommen solche, die eure Rechte besitzt. Eine Verordnung Allahs für euch. Und erlaubt sind euch alle anderen, daß ihr sie sucht mit den Mitteln eures Vermögens, nur in richtiger Ehe und nicht in Unzucht. Und für die Freuden, die ihr von ihnen empfanget, gebt ihnen ihre Morgengabe, wie festgesetzt, und es soll keine Sünde für euch liegen in irgend etwas, worüber ihr euch gegenseitig einigt nach der Festsetzung (der Morgengabe). Wahrlich, Allah ist allwissend, allweise. Also prohibited are the women who are already married, unless they flee their disbelieving husbands who are at war with you. These are God´s commandments to you. All other categories are permitted for you in marriage, so long as you pay them their due dowries. You shall maintain your morality, by not committing adultery. Thus, whoever you like among them, you shall pay them the dowry decreed for them. You commit no error by mutually agreeing to any adjustments to the dowry. God is Omniscient, Most Wise. And the independent from the women, except those maintained by your oaths; the book of God over you; and permitted for you is what is beyond this, if you are seeking with your money to be independent, not for illicit sex. As for those whom you have already had joy with, then you shall give them their dowries as an obligation. There is no sin upon you for what you agree on after the obligation. God is Knowledgeable, Wise. Also (prohibited are) women already married, except those whom your right hands possess: Thus hath Allah ordained (Prohibitions) against you: Except for these, all others are lawful, provided ye seek (them in marriage) with gifts from your property,- desiring chastity, not lust, seeing that ye derive benefit from them, give them their dowers (at least) as prescribed; but if, after a dower is prescribed, agree Mutually (to vary it), there is no blame on you, and Allah is All-knowing, All-wise. And [forbidden to you are] all married women other than those whom you rightfully possess [through wedlock]: behold, God is indeed all-knowing, wise. And all married women (are forbidden unto you save those (captives) whom your right hands possess. It is a decree of Allah for you. Lawful unto you are all beyond those mentioned, so that ye seek them with your wealth in honest wedlock, not debauchery. And those of whom ye seek content (by marrying them), give unto them their portions as a duty. And there is no sin for you in what ye do by mutual agreement after the duty (hath been done). Lo! Allah is ever Knower, Wise. And (forbidden to you) are married women, except those whom your right hand owns. Such Allah has written for you. Lawful to you beyond all that, is that you can seek using your wealth in marriage and not fornication. So whatever you have enjoyed from them give them their obligated wage. And there is no fault in you in what ever you mutually agree after the obligation. Allah is the Knower, the Wise. And all married women except those whom your right hands possess (this is) Allah´s ordinance to you, and lawful for you are (all women) besides those, provided that you seek (them) with your property, taking (them) in marriage not committing fornication. Then as to those whom you profit by, give them their dowries as appointed; and there is no blame on you about what you mutually agree after what is appointed; surely Allah is Knowing, Wise. And (you are also forbidden to marry) already married women who are in a wed-lock. Yet those (captives in war) whom your right hands possess (are permitted to you for marriage even if not formally divorced by their former husbands, since their captivity is equivalent to divorce). This is the law prescribed to you by Allâh. All (women) beyond those (mentioned above) are lawful to you, provided you seek (their hands) by means of your wealth (- by granting dowers), marrying them properly and not (committing fornication) to pursue your lust. You shall, for the benefits you draw from them (by regular marriage), pay them (- your wives) such of their dowers as have been fixed. There is, however, no blame on you (in increasing or decreasing the amount of dower) which you (- husband and wife) mutually agree upon, after it has been (once) fixed. Surely, Allâh is All-Knowing, All-Wise. |
| 4:25 | ومن لم يستطع منكم طولا أن ينكح المحصنت المؤمنت فمن ما ملكت أيمنكم من فتيتكم المؤمنت والله أعلم بإيمنكم بعضكم من بعض فانكحوهن بإذن أهلهن وءاتوهن أجورهن بالمعروف محصنت غير مسفحت ولا متخذت أخدان فإذا أحصن فإن أتين بفحشة فعليهن نصف ما على المحصنت من العذاب ذلك لمن خشى العنت منكم وأن تصبروا خير لكم والله غفور رحيموَمَن لَّمْ يَسْتَطِعْ مِنكُمْ طَوْلًا أَن يَنكِحَ ٱلْمُحْصَنَٟتِ ٱلْمُؤْمِنَٟتِ فَمِن مَّا مَلَكَتْ أَيْمَٟنُكُم مِّن فَتَيَٟتِكُمُ ٱلْمُؤْمِنَٟتِ ۚ وَٱللَّهُ أَعْلَمُ بِإِيمَٟنِكُم ۚ بَعْضُكُم مِّنۢ بَعْضٍۢ ۚ فَٱنكِحُوهُنَّ بِإِذْنِ أَهْلِهِنَّ وَءَاتُوهُنَّ أُجُورَهُنَّ بِٱلْمَعْرُوفِ مُحْصَنَٟتٍ غَيْرَ مُسَٟفِحَٟتٍۢ وَلَا مُتَّخِذَٟتِ أَخْدَانٍۢ ۚ فَإِذَآ أُحْصِنَّ فَإِنْ أَتَيْنَ بِفَٟحِشَةٍۢ فَعَلَيْهِنَّ نِصْفُ مَا عَلَى ٱلْمُحْصَنَٟتِ مِنَ ٱلْعَذَابِ ۚ ذَٟلِكَ لِمَنْ خَشِىَ ٱلْعَنَتَ مِنكُمْ ۚ وَأَن تَصْبِرُوا۟ خَيْرٌۭ لَّكُمْ ۗ وَٱللَّهُ غَفُورٌۭ رَّحِيمٌۭ Und wer langfristig keine gläubigen Ehrbaren heiraten konnte, dann von euren gläubigen Mägden, die unter eurem Recht stehen. Und Gott ist wissender über euren Glauben - einige von euch sind ja von den anderen. So heiratet sie mit der Erlaubnis ihrer Leute und lasst ihnen ihre Löhne in erkenntlicher Weise zukommen als Ehrbare, die weder hemmungslos sind noch sich Liebhaber nehmen. Falls diese ehrbar wurden und dann Abscheuliches brachten, so ist über sie die Hälfte der Qual von den Ehrbaren. Das ist für den von euch, der die Bedrängnis fürchtet. Wenn ihr aber geduldig seid, so ist es besser für euch. Und Gott ist vergebend, gnädig Wer aus Mangel an Mitteln keine gläubigen, freien Frauen heiraten kann, könnte leibeigene Gläubige heiraten. Gott weiß, wie es um den Glauben eines jeden steht. Ihr sollt es nicht ablehnen, gläubige Leibeigene zu heiraten, denn ihr seid alle gleich. Ihr dürft sie mit Einwilligung ihrer Angehörigen heiraten. Entrichtet ihnen eine angemessene Morgengabe, so daß sie rechtmäßige Ehefrauen werden, keusch bleiben und sich keine Liebhaber nehmen! Falls sie nach der Heirat eine schändliche Tat begehen, fällt ihnen nur die Hälfte der Strafe zu, die eine Freie bekommt. Gläubige Leibeigene zu heiraten, ist ein Weg, den die Männer gehen können, wenn sie fürchten, sich nicht enthalten zu können. Sich geduldig zu enthalten, ist für euch besser. Gott ist voller Vergebung und Barmherzigkeit. Und wer von euch es sich nicht leisten kann, freie, gläubige Frauen zu heiraten: dann was eure Rechte besitzt, nämlich eure gläubigen Kriegsgefangenen. Und Allah kennt euren Glauben am besten. Die einen von euch sind von den andern; so heiratet sie mit Erlaubnis ihrer Herren und gebt ihnen ihre Morgengabe nach Billigkeit, wenn sie keusch sind, nicht Unzucht treiben noch insgeheim Liebhaber nehmen. Und wenn sie, nachdem sie verheiratet sind, der Geilheit schuldig werden, dann sollen sie die Hälfte der Strafe erleiden, die für freie Frauen vorgeschrieben ist. Das gilt für den unter euch, der sich vor der Sünde fürchtet. Daß ihr euch aber zurückhaltet, ist besser für euch; und Allah ist allverzeihend, barmherzig. Those among you who cannot afford to marry free believing women, may marry believing slave women. God knows best about your belief, and you are equal to one another, as far as belief is concerned. You shall obtain permission from their guardians before you marry them, and pay them their due dowry equitably. They shall maintain moral behavior, by not committing adultery, or having secret lovers. Once they are freed through marriage, if they commit adultery, their punishment shall be half of that for the free women. Marrying a slave shall be a last resort for those unable to wait. To be patient is better for you. God is Forgiver, Most Merciful. And whoever of you cannot afford to marry the independent female believers, then from those maintained by your oaths of the believing young women. And God is more aware of your faith, some of you to each other. You shall marry them with the permission of their parents and give them their dowries in kindness; to be independent, not for illicit sex or taking lovers. When they become independent, then any of them who come with lewdness shall have half of what is the punishment for those independent. This is for those who are concerned about deviating from among you. But if you are patient it is better for you, and God is Forgiver, Merciful. If any of you have not the means wherewith to wed free believing women, they may wed believing girls from among those whom your right hands possess: And Allah hath full knowledge about your faith. Ye are one from another: Wed them with the leave of their owners, and give them their dowers, according to what is reasonable: They should be chaste, not lustful, nor taking paramours: when they are taken in wedlock, if they fall into shame, their punishment is half that for free women. This (permission) is for those among you who fear sin; but it is better for you that ye practise self-restraint. And Allah is Oft-forgiving, Most Merciful. And as for those of you who, owing to circumstances, are not in a position But it is for your own good to persevere in patience [and to abstain from such marriages]: and God is much-forgiving, a dispenser of grace. And whoso is not able to afford to marry free, believing women, let them marry from the believing maids whom your right hands possess. Allah knoweth best (concerning) your faith. Ye (proceed) one from another; so wed them by permission of their folk, and give unto them their portions in kindness, they being honest, not debauched nor of loose conduct. And if when they are honorably married they commit lewdness they shall incur the half of the punishment (prescribed) for free women (in that case). This is for him among you who feareth to commit sin. But to have patience would be better for you. Allah is Forgiving, Merciful. If any one of you do not have the affluence to be able marry free believing women, (let him marry) from among the believing women that your right hand owns. Allah knows best your belief, you are from each other. Marry them with the permission of their people and give them their wages (dowry) honorably being women in marriage and chaste, not taking lovers. If, after marriage they commit adultery, they shall be liable to half the punishment of a married (free) woman. That is for those of you who fear fornication, but it is better for you to be patient. Allah is the Forgiver, the Most Merciful. And whoever among you has not within his power ampleness of means to marry free believing women, then (he may marry) of those whom your right hands possess from among your believing maidens; and Allah knows best your faith: you are (sprung) the one from the other; so marry them with the permission of their masters, and give them their dowries justly, they being chaste, not fornicating, nor receiving paramours; and when they are taken in marriage, then if they are guilty of indecency, they shall suffer half the punishment which is (inflicted) upon free women. This is for him among you who fears falling into evil; and that you abstain is better for you, and Allah is Forgiving, Merciful. And those of you who have not the means (- social or financial) to marry free believing women (may marry) such of your believing bonds women as your right hands own (by being captives in war). Allâh knows very well (the state of) your faith, you are all (sprung) one from another, so marry them with the permission of their guardians and give them their dowers with equity, they being properly married, not (committing fornication), to pursue their lust nor taking secret paramours. And if after they are married they commit adultery then they incur (the punishment of fifty strips which is) half of that (punishment prescribed) for free women. This (permission to marry a bonds woman) is for him among you who fears (that otherwise he will fall into) sin. But it is better for you to exercise restraint. Allâh is, indeed, Great Protector, Ever Merciful. |
| 4:26 | يريد الله ليبين لكم ويهديكم سنن الذين من قبلكم ويتوب عليكم والله عليم حكيميُرِيدُ ٱللَّهُ لِيُبَيِّنَ لَكُمْ وَيَهْدِيَكُمْ سُنَنَ ٱلَّذِينَ مِن قَبْلِكُمْ وَيَتُوبَ عَلَيْكُمْ ۗ وَٱللَّهُ عَلِيمٌ حَكِيمٌۭ Gott möchte euch aufklären, euch zu den Normen derer leiten, die vor euch waren, und eure Reue annehmen. Und Gott ist wissend, weise Gott will euch über Seine Gebote und Verbote aufklären, euch auf die Sitten hinweisen, die Er unter den von früheren Generationen befolgten für die richtigen hält. Er will euch vergeben. Gottes Wissen und Weisheit sind allumfassend. Allah will euch die Wege derer klar machen, die vor euch waren, und euch dahin leiten und Sich in Gnade zu euch kehren. Und Allah ist allwissend, allweise. God wills to explain things for you, and to guide you through past precedents, and to redeem you. God is Omniscient, Most Wise. God wants to clarify for you and guide you to the paths of those before you, and pardon you, and God is Knowledgeable, Wise. Allah doth wish to make clear to you and to show you the ordinances of those before you; and (He doth wish to) turn to you (In Mercy): And Allah is All-knowing, All-wise. God wants to make [all this] clear unto you, and to guide you onto the [righteous] ways of life of those who preceded you, and to turn unto you in His mercy: for God is all-knowing, wise. Allah would explain to you and guide you by the examples of those who were before you, and would turn to you in mercy. Allah is Knower, Wise. Allah wishes to make this clear to you and to guide you along the ways of those who have gone before you, and turns towards you. And Allah is the Knower, the Wise. Allah desires to explain to you, and to guide you into the ways of those before you, and to turn to you (mercifully), and Allah is Knowing, Wise. Allâh desires to make clear (His commandments) to you, and guide you to the (righteous) ways of your predecessors, and to turn to you with mercy. Verily, Allâh is All-Knowing, All-Wise. |
| 4:27 | والله يريد أن يتوب عليكم ويريد الذين يتبعون الشهوت أن تميلوا ميلا عظيماوَٱللَّهُ يُرِيدُ أَن يَتُوبَ عَلَيْكُمْ وَيُرِيدُ ٱلَّذِينَ يَتَّبِعُونَ ٱلشَّهَوَٟتِ أَن تَمِيلُوا۟ مَيْلًا عَظِيمًۭا Und Gott möchte eure Reue annehmen, und diejenigen, die den Begierden folgen, möchten, dass ihr in eine gewaltige Abweichung abweicht Gott will euch zur Frömmigkeit leiten. Die Widersacher, die ihren Gelüsten folgen, wollen euch weit vom rechten Weg abbringen. Und Allah wünscht Sich in Gnade zu euch zu kehren, die aber den niedern Gelüsten folgen, wünschen, daß ihr euch erniedrigt. God wishes to redeem you, while those who pursue their lusts wish that you deviate a great deviation. And God wants to pardon you, but those who follow desires want that you would be diverted into a great diversion. Allah doth wish to Turn to you, but the wish of those who follow their lusts is that ye should turn away (from Him),- far, far away. And God wants to turn unto you in His mercy, whereas those who follow [only] their own lusts want you to drift far away from the right path. And Allah would turn to you in mercy; but those who follow vain desires would have you go tremendously astray. Allah wishes to turn towards you, but those who follow their lower desires wish you to greatly swerve away. And Allah desires that He should turn to you (mercifully), and those who follow (their) lusts desire that you should deviate (with) a great deviation. Whereas Allâh desires to turn to you with mercy, those who follow (the dictates of their) lusts want you to drift far away (from the right path). |
| 4:28 | يريد الله أن يخفف عنكم وخلق الإنسن ضعيفايُرِيدُ ٱللَّهُ أَن يُخَفِّفَ عَنكُمْ ۚ وَخُلِقَ ٱلْإِنسَٟنُ ضَعِيفًۭا Gott möchte es euch erleichtern. Und der Mensch wurde schwach erschaffen Gott will euch alles leicht machen, denn der Mensch ist schwach erschaffen. Allah will eure Bürde erleichtern, denn der Mensch ward schwach erschaffen. God wishes to lighten your burden, for the human being is created weak. God wants to alleviate for you; and man was created weak. Allah doth wish to lighten your (difficulties): For man was created Weak (in flesh). God wants to lighten your burdens: for man has been created weak. Allah would make the burden light for you, for man was created weak. Allah wishes to lighten for you (the jurisprudence), and humans are created weak. Allah desires that He should make light your burdens, and man is created weak. Allâh desires that He should lighten (the burden of bindings on) you, for a human being has been created weak. |
| 4:29 | يأيها الذين ءامنوا لا تأكلوا أمولكم بينكم بالبطل إلا أن تكون تجرة عن تراض منكم ولا تقتلوا أنفسكم إن الله كان بكم رحيمايَٟٓأَيُّهَا ٱلَّذِينَ ءَامَنُوا۟ لَا تَأْكُلُوٓا۟ أَمْوَٟلَكُم بَيْنَكُم بِٱلْبَٟطِلِ إِلَّآ أَن تَكُونَ تِجَٟرَةً عَن تَرَاضٍۢ مِّنكُمْ ۚ وَلَا تَقْتُلُوٓا۟ أَنفُسَكُمْ ۚ إِنَّ ٱللَّهَ كَانَ بِكُمْ رَحِيمًۭا Ihr, die ihr glaubtet, verzehrt eure Vermögen nicht durch die Falschheit untereinander, außer es ist ein Handel in gegenseitiger Zufriedenheit. Und tötet euch nicht gegenseitig. Gewiss, Gott war euch gegenüber gnädig Ihr Gläubigen! Ihr sollt einander nicht durch Betrug um Hab und Gut bringen, sondern im gegenseitigen Einvernehmen Handel miteinander treiben. Bringt euch nicht in vernichtende Gefahr (durch Mißachtung der Rechtsbestimmungen Gottes), da Gott euch gegenüber voller Barmherzigkeit ist! O die ihr glaubt, zehrt euren Besitzt nicht untereinander auf durch Falsches, es sei denn, daß ihr im Handel (verdient) mit gegenseitigem Einverständnis. Und tötet euch nicht selber. Siehe, Allah ist barmherzig gegen euch. O you who believe, do not consume each others´ properties illicitly -- only mutually acceptable transactions are permitted. You shall not kill yourselves. God is Merciful towards you. O you who believe, do not consume your money between you unjustly, unless it is through a trade which is mutually agreed by you. And do not kill yourselves; God is Merciful towards you. O ye who believe! Eat not up your property among yourselves in vanities: But let there be amongst you Traffic and trade by mutual good-will: Nor kill (or destroy) yourselves: for verily Allah hath been to you Most Merciful! O YOU who have attained to faith! Do not devour one another´s possessions wrongfully - not even by way of trade based on mutual agreement - and do not destroy one another: for, behold, God is indeed a dispenser of grace unto you! O ye who believe! Squander not your wealth among yourselves in vanity, except it be a trade by mutual consent, and kill not one another. Lo! Allah is ever Merciful unto you. Believers, do not consume your wealth among yourselves in falsehood, except there be trading by your mutual agreement. And do not kill yourselves. Allah is the Most Merciful to you. O you who believe! do not devour your property among yourselves falsely, except that it be trading by your mutual consent; and do not kill your people; surely Allah is Merciful to you. O you who believe! do not consume your (- one another´s) property amongst yourselves by unlawful means, rather it be a trade based on free mutual consent. And do not kill your people. Surely, Allâh has been Ever Merciful to you. |
| 4:30 | ومن يفعل ذلك عدونا وظلما فسوف نصليه نارا وكان ذلك على الله يسيراوَمَن يَفْعَلْ ذَٟلِكَ عُدْوَٟنًۭا وَظُلْمًۭا فَسَوْفَ نُصْلِيهِ نَارًۭا ۚ وَكَانَ ذَٟلِكَ عَلَى ٱللَّهِ يَسِيرًا Und wer dies feindselig und ungerecht tut, so werden wir ihn einem Feuer aussetzen. Und dies war für Gott ein Leichtes Wer aber auf Unrecht und Übertretung aus ist (und Gottes Rechtsbestimmungen mißachtet), den werden Wir dem Höllenfeuer aussetzen. Das ist für Gott ein leichtes. Und wer das in Frevelhaftigkeit und Ungerechtigkeit tut, den werden Wir ins Feuer stoßen; und das ist Allah ein leichtes. Anyone who commits these transgressions, maliciously and deliberately, we will condemn him to Hell. This is easy for God to do. And whoever does so out of animosity and transgression, We will cast him to a Fire; and this for God is very easy. If any do that in rancour and injustice,- soon shall We cast them into the Fire: And easy it is for Allah. And as for him who does this with malicious intent and a will to do wrong - him shall We, in time, cause to endure [suffering through] fire: for this is indeed easy for God. Whoso doeth that through aggression and injustice, We shall cast him into Fire, and that is ever easy for Allah. But whosoever does that in transgression and wrongfully We shall roast him in the Fire. That is an easy matter for Allah. And whoever does this aggressively and unjustly, We will soon cast him into fire; and this is easy to Allah. But whoever does any such thing aggressively and unjustly, We shall certainly cast him into Fire. And this is ever easy for Allâh. |
| 4:31 | إن تجتنبوا كبائر ما تنهون عنه نكفر عنكم سيءاتكم وندخلكم مدخلا كريماإِن تَجْتَنِبُوا۟ كَبَآئِرَ مَا تُنْهَوْنَ عَنْهُ نُكَفِّرْ عَنكُمْ سَيِّـَٔاتِكُمْ وَنُدْخِلْكُم مُّدْخَلًۭا كَرِيمًۭا Wenn ihr das Ungeheuerliche von dem meidet, was euch unterbunden wurde, entlasten wir euch von euren Schlechtigkeiten, und lassen euch einen edlen Eintritt eintreten Wenn ihr die großen Sünden vermeidet, die euch verboten sind, tilgen Wir die anderen leichteren Vergehen und gewähren euch (in diesem und im anderen Leben) ein würdiges Dasein. Wenn ihr euch von den schwereren unter den euch verbotenen Dingen fernhaltet, dann werden Wir eure geringeren Übel von euch hinwegnehmen und euch an einen ehrenvollen Platz führen. If you refrain from committing the gross sins that are prohibited for you, we will remit your sins, and admit you an honorable admittance. If you avoid the major sins that you are prohibited against, then We will cancel your existing sins and admit you to a generous entrance. If ye (but) eschew the most heinous of the things which ye are forbidden to do, We shall expel out of you all the evil in you, and admit you to a gate of great honour. If you avoid the great sins, which you have been enjoined to shun, We shall efface your [minor] bad deeds, and shall cause you to enter an abode of glory. If ye avoid the great (things) which ye are forbidden, We will remit from you your evil deeds and make you enter at a noble gate. If you avoid the major sins that are forbidden to you, We shall pardon your evil deeds and admit you by an entrance of honor. If you shun the great sins which you are forbidden, We will do away with your small sins and cause you to enter an honorable place of entering. If you keep away from major prohibitions (to you), We will wipe off your preliminary evil (inclinations) and We will admit you to a place and state of great honour. |
| 4:32 | ولا تتمنوا ما فضل الله به بعضكم على بعض للرجال نصيب مما اكتسبوا وللنساء نصيب مما اكتسبن وسءلوا الله من فضله إن الله كان بكل شىء عليماوَلَا تَتَمَنَّوْا۟ مَا فَضَّلَ ٱللَّهُ بِهِۦ بَعْضَكُمْ عَلَىٰ بَعْضٍۢ ۚ لِّلرِّجَالِ نَصِيبٌۭ مِّمَّا ٱكْتَسَبُوا۟ ۖ وَلِلنِّسَآءِ نَصِيبٌۭ مِّمَّا ٱكْتَسَبْنَ ۚ وَسْـَٔلُوا۟ ٱللَّهَ مِن فَضْلِهِۦٓ ۗ إِنَّ ٱللَّهَ كَانَ بِكُلِّ شَىْءٍ عَلِيمًۭا Und wünscht euch nicht das, womit Gott einige von euch über andere begünstigte. Für die Männer ist ein Anteil von dem, was sie erwarben, und für die Frauen ist ein Anteil von dem, was sie erwarben. Und fragt Gott von seiner Gunst. Gewiss, Gott war in allen Dingen wissend Ihr sollt euch nichts von dem wünschen, womit Gott die einen vor den anderen bevorzugt hat. Die Männer können nicht das haben, was den Frauen eigen ist, und die Frauen können nicht das haben, was den Männern eigen ist. Jeder erhält seinen Anteil. Bittet Gott, euch von Seinen unendlichen Gaben zu gewähren! Gottes Wissen umfaßt alles. Und begehrt nicht das, womit Allah die einen von euch vor den andern ausgezeichnet hat. Die Männer sollen ihren Anteil erhalten nach ihrem Verdienst, und die Frauen sollen ihren Anteil erhalten nach ihrem Verdienst. Und bittet Allah um Seine Huld. Wahrlich, Allah hat vollkommene Kenntnis von allen Dingen. You shall not covet the qualities bestowed upon each other by God; the men enjoy certain qualities, and the women enjoy certain qualities. You may implore God to shower you with His grace. God is fully aware of all things. And do not envy that which God has graced some of you over others with. For the men is a portion of what they earned, and for the women is a portion of what they earned. And ask God from His grace; God is knowledgeable in all things. And in no wise covet those things in which Allah Hath bestowed His gifts More freely on some of you than on others: To men is allotted what they earn, and to women what they earn: But ask Allah of His bounty. For Allah hath full knowledge of all things. Hence, do not covet the bounties which God has bestowed more abundantly on some of you than on others. Men shall have a benefit from what they earn, and women shall have a benefit from what they earn. Ask, therefore, God [to give you] out of His bounty: behold, God has indeed full knowledge of everything. And covet not the thing in which Allah hath made some of you excel others. Unto men a fortune from that which they have earned, and unto women a fortune from that which they have earned. (Envy not one another) but ask Allah of His bounty. Lo! Allah is ever Knower of all things. Do not wish for the bounty which Allah has preferred one of you above another. For men is a share of what they earn, and for women is a share of what they earn. Ask Allah of His Bounty. Allah has knowledge of all things. And do not covet that by which Allah has made some of you excel others; men shall have the benefit of what they earn and women shall have the benefit of what they earn; and ask Allah of His grace; surely Allah knows all things. And do not covet the favours which Allâh has bestowed on some of you to excel others. Men shall have the share of the fruit of their labour, and for women is the share of the fruit of their labour. You had better seek from Allâh His bounty. Verily, Allâh has perfect knowledge of all things. |
| 4:33 | ولكل جعلنا مولى مما ترك الولدان والأقربون والذين عقدت أيمنكم فءاتوهم نصيبهم إن الله كان على كل شىء شهيداوَلِكُلٍّۢ جَعَلْنَا مَوَٟلِىَ مِمَّا تَرَكَ ٱلْوَٟلِدَانِ وَٱلْأَقْرَبُونَ ۚ وَٱلَّذِينَ عَقَدَتْ أَيْمَٟنُكُمْ فَـَٔاتُوهُمْ نَصِيبَهُمْ ۚ إِنَّ ٱللَّهَ كَانَ عَلَىٰ كُلِّ شَىْءٍۢ شَهِيدًا Und für jeden machten wir Erbberechtigte in dem, was die Eltern, die Nahverwandten und diejenigen hinterließen, die durch eure Glaubenssätze verbunden waren. So lasst ihnen ihren Anteil zukommen. Gewiss, Gott war über alle Dinge Zeuge Für jeden haben Wir die Erbberechtigten bestimmt, die vom Nachlaß der Eltern und Angehörigen erben. Der Bündnispartner (dem der Erblasser für seinen Beistand einen Teil des Nachlasses zugesprochen hat, falls er kinderlos stirbt), soll seinen Anteil bekommen. Gott ist der Zeuge über alles. Und einem jeden haben Wir Erben bestimmt für das, was Eltern und Verwandte hinterlassen und jene, mit denen eure Eide einen Bund bekräftigt haben. So gebt ihnen denn ihr Teil. Siehe, Allah hat aller Dinge acht. For each of you, we have designated shares from the inheritance left by the parents and the relatives. Also those related to you through marriage, you shall give them their due share. God witnesses all things. And for each We have made inheritors for what was left behind by the parents and the relatives. And those bound by your oaths, you shall give them their portion. God is witness over all things. To (benefit) every one, We have appointed shares and heirs to property left by parents and relatives. To those, also, to whom your right hand was pledged, give their due portion. For truly Allah is witness to all things. And unto everyone have We appointed heirs to what he may leave behind: parents, and near kinsfolk, and those to whom you have pledged your troth give them, therefore, their share. Behold, God is indeed a witness unto everything. And unto each We have appointed heirs of that which parents and near kindred leave; and as for those with whom your right hands have made a covenant, give them their due. Lo! Allah is ever fitness over all things. To everyone we have made heirs of that which parents and kinsmen leave, and those with whom you have sworn an agreement, so give to them their share. Allah is Witness over everything. And to every one We have appointed heirs of what parents and near relatives leave; and as to those with whom your rights hands have ratified agreements, give them their portion; surely Allah is a witness over all things. We have appointed heirs to everyone respecting that which the parents and the near relatives leave behind. And those with whom you have entered into a solemn covenant (- the husband and wife), so give them their due. Surely, Allâh is ever a Witness over everything. |
| 4:34 | الرجال قومون على النساء بما فضل الله بعضهم على بعض وبما أنفقوا من أمولهم فالصلحت قنتت حفظت للغيب بما حفظ الله والتى تخافون نشوزهن فعظوهن واهجروهن فى المضاجع واضربوهن فإن أطعنكم فلا تبغوا عليهن سبيلا إن الله كان عليا كبيراٱلرِّجَالُ قَوَّٟمُونَ عَلَى ٱلنِّسَآءِ بِمَا فَضَّلَ ٱللَّهُ بَعْضَهُمْ عَلَىٰ بَعْضٍۢ وَبِمَآ أَنفَقُوا۟ مِنْ أَمْوَٟلِهِمْ ۚ فَٱلصَّٟلِحَٟتُ قَٟنِتَٟتٌ حَٟفِظَٟتٌۭ لِّلْغَيْبِ بِمَا حَفِظَ ٱللَّهُ ۚ وَٱلَّٟتِى تَخَافُونَ نُشُوزَهُنَّ فَعِظُوهُنَّ وَٱهْجُرُوهُنَّ فِى ٱلْمَضَاجِعِ وَٱضْرِبُوهُنَّ ۖ فَإِنْ أَطَعْنَكُمْ فَلَا تَبْغُوا۟ عَلَيْهِنَّ سَبِيلًا ۗ إِنَّ ٱللَّهَ كَانَ عَلِيًّۭا كَبِيرًۭا Die Männer sind den Frauen gegenüber geradestehend, worin Gott einige von ihnen über andere begünstigte, und in dem, was sie von ihrem Vermögen ausgaben. So sind die rechtschaffenen Frauen loyal und sind des Verborgenen bewahrend, was Gott bewahrte. Und belehrt diejenigen, deren Ausschweifung ihr befürchtet, verlasst sie in den Liegestellen und versagt euch ihnen. Und falls sie euch gehorchten, dann trachtet nicht nach einem Weg gegen sie. Gewiss, Gott war erhaben, groß Die Männer haben in voller Verantwortung für die Frauen aufzukommen, weil Gott den einen gegenüber den anderen Vorzüge gewährt hat und weil sie von ihrem Vermögen (das sie durch ihre Arbeit erworben haben) für die Familie ausgeben. Die guten Frauen sind gottergeben und verschweigen, was Gott zu verschweigen gebietet. Die Frauen, bei denen ihr fürchtet, sie könnten im Umgang unerträglich werden, müßt ihr beraten. Wenn das nichts nützt, dürft ihr euch von ihren Schlafstätten fernhalten; wenn das nichts nützt, dürft ihr sie (leicht) strafen (ohne sie zu erniedrigen). Haben sie sich gefügt, so dürft ihr nicht ungerecht sein. Bedenkt stets, daß Gott erhaben und mächtig ist! Die Männer sind die Verantwortlichen über die Frauen, weil Allah die einen vor den andern ausgezeichnet hat und weil sie von ihrem Vermögen hingeben. Darum sind tugendhafte Frauen die Gehorsamen und die (ihrer Gatten) Geheimnisse mit Allahs Hilfe wahren. Und jene, von denen ihr Widerspenstigkeit befürchtet, ermahnt sie, laßt sie allein in den Betten und straft sie. Wenn sie euch dann gehorchen, so sucht keine Ausrede gegen sie; Allah ist hoch erhaben, goß. The men are made responsible for the women, and God has endowed them with certain qualities, and made them the bread earners. The righteous women will cheerfully accept this arrangement, since it is God´s commandment, and honor their husbands during their absence. If you experience rebellion from the women, you shall first talk to them, then (you may use negative incentives like) deserting them in bed, then you may (as a last alternative) beat them. If they obey you, you are not permitted to transgress against them. God is Most High, Supreme. The men are to support the women with what God has bestowed upon them over one another and for what they spend of their money. The upright females are dutiful; keeping private the personal matters for what God keeps watch over. As for those females from whom you fear desertion, then you shall advise them, and abandon them in the bedchamber, and separate from them. If they respond to you, then do not seek a way over them; God is Most High, Great. Men are the protectors and maintainers of women, because Allah has given the one more (strength) than the other, and because they support them from their means. Therefore the righteous women are devoutly obedient, and guard in (the husband´s) absence what Allah would have them guard. As to those women on whose part ye fear disloyalty and ill-conduct, admonish them (first), (Next), refuse to share their beds, (And last) beat them (lightly); but if they return to obedience, seek not against them Means (of annoyance): For Allah is Most High, great (above you all). MEN SHALL take full care of women with the bounties which God has bestowed more abundantly on the former than on the latter, and if thereupon they pay you heed, do not seek to harm them. Behold, God is indeed most high, great! Men are in charge of women, because Allah hath men the one of them to excel the other, and because they spend of their property (for the support of women). So good women are the obedient, guarding in secret that which Allah hath guarded. As for those from whom ye fear rebellion, admonish them and banish them to beds apart, and scourge them. Then if they obey you, seek not a way against them. Lo! Allah is ever High Exalted, Great. Men are the maintainers of women for that Allah has preferred in bounty one of them over another, and for that they have spent of their wealth. Righteous women are obedient, guarding in secret that which Allah has guarded. Those from whom you fear rebelliousness, admonish them and desert them in the bed and smack them (without harshness). Then, if they obey you, do not look for any way against them. Allah is High, Great. Men are the maintainers of women because Allah has made some of them to excel others and because they spend out of their property; the good women are therefore obedient, guarding the unseen as Allah has guarded; and (as to) those on whose part you fear desertion, admonish them, and leave them alone in the sleeping-places and beat them; then if they obey you, do not seek a way against them; surely Allah is High, Great. Men are the full maintainers of women, because Allâh has made one of them excel the other, and because men spend out of their wealth on them. So virtuous women are those who are obedient (to Allâh) and guard (their own chastity as well as the rights and secrets of their husbands even) in (their) absence, as Allâh has guarded (the women´s rights). As for those women (on whose part) you apprehend disobedience and bad behavior, you may admonish them (first lovingly) and (then) refuse to share their beds with them and (as a last resort) punish them (mildly). If they, then, obey you, you shall seek no other way against them. Indeed, Allâh alone is High, (and) Great. |
| 4:35 | وإن خفتم شقاق بينهما فابعثوا حكما من أهله وحكما من أهلها إن يريدا إصلحا يوفق الله بينهما إن الله كان عليما خبيراوَإِنْ خِفْتُمْ شِقَاقَ بَيْنِهِمَا فَٱبْعَثُوا۟ حَكَمًۭا مِّنْ أَهْلِهِۦ وَحَكَمًۭا مِّنْ أَهْلِهَآ إِن يُرِيدَآ إِصْلَٟحًۭا يُوَفِّقِ ٱللَّهُ بَيْنَهُمَآ ۗ إِنَّ ٱللَّهَ كَانَ عَلِيمًا خَبِيرًۭا Befürchtetet ihr Zerrissenheit zwischen ihnen beiden, so schickt einen Richter von seinen Leuten und einen Richter von ihren Leuten. Wenn sie beide die Aussöhnung möchten, lässt Gott es zwischen ihnen beiden gelingen. Gewiss, Gott war wissend, kundig Wenn ihr befürchtet, daß eine Ehe durch Zuspitzung der Differenzen auseinandergeht, dann setzt einen Schiedsrichter aus der Familie des Mannes und einen aus der Familie der Frau ein! Wenn sie eine Beilegung anstreben, steht Gott ihnen bei. Gott weiß bestens über alles Bescheid. Und befürchtet ihr ein Zerwürfnis zwischen ihnen, dann bestimmt einen Schiedsrichter aus seiner Sippe und einen Schiedsrichter aus ihrer Sippe. Wenn diese dann Aussöhnung herbeiführen wollen, so wird Allah zwischen ihnen (den Eheleuten) vergleichen. Siehe, Allah ist allwissend, allkundig. If a couple fears separation, you shall appoint an arbitrator from his family and an arbitrator from her family; if they decide to reconcile, God will help them get together. God is Omniscient, Cognizant. And if you fear a permanent rift between them, then send a judge from his family and a judge from her family. If they want to reconcile, then God will bring them together. God is Knowledgeable, Expert. If ye fear a breach between them twain, appoint (two) arbiters, one from his family, and the other from hers; if they wish for peace, Allah will cause their reconciliation: For Allah hath full knowledge, and is acquainted with all things. And if you have reason to fear that a breach might occur between a [married] couple, appoint an arbiter from among his people and an arbiter from among her people; if they both want to set things aright, God may bring about their reconciliation. Behold, God is indeed all-knowing, aware. And if ye fear a breech between them twain (the man and wife), appoint an arbiter from his folk and an arbiter from her folk. If they desire amendment Allah will make them of one mind. Lo! Allah is ever Knower, Aware. If you fear a breach between them send for an arbiter from his people and an arbiter from her people. If both wish reconciliation, Allah will bring success between them. Allah is the Knower, the Aware. And if you fear a breach between the two, then appoint judge from his people and a judge from her people; if they both desire agreement, Allah will effect harmony between them, surely Allah is Knowing, Aware. But if you apprehend a breach between the two (- a man and his wife) then appoint one arbiter from his people and one arbiter from her people; if the two have a mind to effect reconciliation, Allâh will bring it about between them. Verily, Allâh is All-Knowing, All-Aware. |
| 4:36 | واعبدوا الله ولا تشركوا به شيءا وبالولدين إحسنا وبذى القربى واليتمى والمسكين والجار ذى القربى والجار الجنب والصاحب بالجنب وابن السبيل وما ملكت أيمنكم إن الله لا يحب من كان مختالا فخوراوَٱعْبُدُوا۟ ٱللَّهَ وَلَا تُشْرِكُوا۟ بِهِۦ شَيْـًۭٔا ۖ وَبِٱلْوَٟلِدَيْنِ إِحْسَٟنًۭا وَبِذِى ٱلْقُرْبَىٰ وَٱلْيَتَٟمَىٰ وَٱلْمَسَٟكِينِ وَٱلْجَارِ ذِى ٱلْقُرْبَىٰ وَٱلْجَارِ ٱلْجُنُبِ وَٱلصَّاحِبِ بِٱلْجَنۢبِ وَٱبْنِ ٱلسَّبِيلِ وَمَا مَلَكَتْ أَيْمَٟنُكُمْ ۗ إِنَّ ٱللَّهَ لَا يُحِبُّ مَن كَانَ مُخْتَالًۭا فَخُورًا Und dient Gott und gesellt ihm nichts bei. Und erweist Güte den Eltern, den Nahestehenden, den Waisen, den Bedürftigen, den nahestehenden Nachbarn, den fremden Nachbarn, dem Angehörigen zur Seite, dem Obdachlosen und denen, die unter eurem Recht stehen. Gewiss, Gott liebt die nicht, die angeberische Prahler sein zu pflegten Dient Gott allein und gesellt Ihm keinen bei! Seid gut zu den Eltern, Verwandten, Waisen, Bedürftigen, den verwandten Nachbarn, den nichtverwandten Nachbarn, den Gefährten, den Reisenden und den Leibeigenen! Gott liebt nicht die Überheblichen und die Selbstherrlichen. Verehrt Allah und setzet Ihm nichts zur Seite, und (erweiset) Güte den Eltern, den Verwandten, den Waisen und den Bedürftigen, dem Nachbarn, der ein Anverwandter, und dem Nachbarn, der ein Fremder ist, dem Gefährten an eurer Seite und dem Wanderer und denen die eure Rechte besitzt. Wahrlich, Allah liebt nicht die Stolzen, die Prahler; You shall worship God alone -- do not associate anything with Him. You shall regard the parents, the relatives, the orphans, the poor, the related neighbor, the unrelated neighbor, the close associate, the traveling alien, and your servants. God does not like the arrogant show-offs. And serve God and do not set up anything with Him, and do good to the parents, and the relatives, and the orphans, and the needy, and the neighbor who is a relative, and the neighbor nearby, and the friend nearby, and the wayfarer, and those maintained by your oaths. God does not love the arrogant, the boastful. Serve Allah, and join not any partners with Him; and do good- to parents, kinsfolk, orphans, those in need, neighbours who are near, neighbours who are strangers, the companion by your side, the wayfarer (ye meet), and what your right hands possess: For Allah loveth not the arrogant, the vainglorious;- AND WORSHIP God [alone], and do not ascribe divinity, in any way, to aught beside Him. Verily, God does not love any of those who, full of self-conceit, act in a boastful manner; And serve Allah. Ascribe no thing as partner unto Him. (Show) kindness unto parents, and unto near kindred, and orphans, and the needy, and into the neighbor who is of kin (unto you) and the neighbor who is not of kin and the fellow traveller and the wayfarer and (the slaves) whom your right hands possess. Lo! Allah loveth not such as are proud and boastful, Worship Allah and do not associate anything with Him. Be kind to parents and near kinsmen, to the orphans and to the needy, to your neighbor who is your kindred, and to the neighbor at your far side, and the companion at your side, and to the destitute traveler, and to that which your right hands owns. Allah does not love he who is proud and struts, And serve Allah and do not associate any thing with Him and be good to the parents and to the near of kin and the orphans and the needy and the neighbor of (your) kin and the alien neighbor, and the companion in a journey and the wayfarer and those whom your right hands possess; surely Allah does not love him who is proud, boastful; And worship Allâh and associate naught with Him, and be good to parents and near of kin and orphans and the needy and to the neighbour who is related to you and the neighbour who is an alien and to the companion by (your) side and the wayfarer and those whom your right hands possess. Surely, Allâh does not love those who are arrogant, (and) boastful. |
| 4:37 | الذين يبخلون ويأمرون الناس بالبخل ويكتمون ما ءاتىهم الله من فضله وأعتدنا للكفرين عذابا مهيناٱلَّذِينَ يَبْخَلُونَ وَيَأْمُرُونَ ٱلنَّاسَ بِٱلْبُخْلِ وَيَكْتُمُونَ مَآ ءَاتَىٰهُمُ ٱللَّهُ مِن فَضْلِهِۦ ۗ وَأَعْتَدْنَا لِلْكَٟفِرِينَ عَذَابًۭا مُّهِينًۭا Diejenigen, die geizen und den Menschen zum Geizen befehlen und das verschweigen, was Gott ihnen von seiner Gunst zukommen ließ. Und wir bereiteten für die Ableugner eine erniedrigende Qual Gott liebt nicht die Geizigen, die nicht nur geizig sind, sondern auch andere zum Geiz verleiten und die die Gaben leugnen, die Gott ihnen beschert hat. Für diese, die zu den Ungläubigen zählen, hält Gott eine schmachvolle Strafe bereit. Die da geizig sind und die Menschen zum Geiz verieiten, und verhehlen, was Allah ihnen von Seiner Huld gewährt hat. Und Wir haben den Ungläubigen schmähliche Strafe bereitet; The ones who are stingy, exhort the people to be stingy, and conceal what God has bestowed upon them from His bounties. We have prepared for the disbelievers a shameful retribution. Those who are stingy and order the people to stinginess, and they conceal what God has given them from His bounty. And We have prepared for the rejecters a humiliating retribution. (Nor) those who are niggardly or enjoin niggardliness on others, or hide the bounties which Allah hath bestowed on them; for We have prepared, for those who resist Faith, a punishment that steeps them in contempt;- [nor] those who are niggardly, and bid others to be niggardly, and conceal whatever God has bestowed upon them out of His bounty; and so We have readied shameful suffering for all who thus deny the truth. Who hoard their wealth and enjoin avarice on others, and hide that which Allah hath bestowed upon them of His bounty. For disbelievers We prepare a shameful doom; (or) those who are greedy and order other people to be greedy, who themselves conceal the bounty that Allah has given them. And We have prepared a humiliating punishment for the unbelievers. Those who are niggardly and bid people to be niggardly and hide what Allah has given them out of His grace; and We have prepared for the unbelievers a disgraceful chastisement. Regarding those who practise niggardliness and advocate to be niggardly and conceal that which Allâh has given them out of His bounty and grace, We have in store a humiliating punishment for such thankless people; |
| 4:38 | والذين ينفقون أمولهم رئاء الناس ولا يؤمنون بالله ولا باليوم الءاخر ومن يكن الشيطن له قرينا فساء قريناوَٱلَّذِينَ يُنفِقُونَ أَمْوَٟلَهُمْ رِئَآءَ ٱلنَّاسِ وَلَا يُؤْمِنُونَ بِٱللَّهِ وَلَا بِٱلْيَوْمِ ٱلْءَاخِرِ ۗ وَمَن يَكُنِ ٱلشَّيْطَٟنُ لَهُۥ قَرِينًۭا فَسَآءَ قَرِينًۭا Und diejenigen, die ihr Vermögen um des Ansehens willen bei den Menschen ausgeben, und weder an Gott noch an den letzten Tag glauben. Und wer den Satan als Gegenstück hat, so ist er ein schlechtes Gegenstück Gott liebt nicht die, die spenden, um von den Menschen gesehen und gerühmt zu werden, die nicht an Gott glauben und nicht an den Jüngsten Tag. Wer den Satan zum Gesellen hat, der hat den schlimmsten Verbündeten. Und jenen, die ihr Gut spenden den Leuten zur Schau, und nicht an Allah und an den Jüngsten Tag glauben. Und wer Satan zum Gefährten hat - welch ein übler Gefährte ist er! They give money to charity only to show off, while disbelieving in God and the Last Day. If one´s companion is the devil, that is the worst companion. And those who spend their money to show off to the people, and they do not believe in God or the Last Day. And whoever has the devil as his associate, then what a miserable associate! Not those who spend of their substance, to be seen of men, but have no faith in Allah and the Last Day: If any take the Evil One for their intimate, what a dreadful intimate he is! And [God does not love] those who spend their possessions on others [only] to be seen and praised by men, the while they believe neither in God nor in the Last Day; and he who has Satan for a soul-mate, how evil a soul-mate has he! And (also) those who spend their wealth in order to be seen of men, and believe not in Allah nor the Last Day. Whoso taketh Satan for a comrade, a bad comrade hath he. And those who spend their wealth to show-off to people and neither believe in Allah nor in the Last Day. Whosoever has satan for a companion, he is an evil companion. And those who spend their property (in alms) to be seen of the people and do not believe in Allah nor in the last day; and as for him whose associate is the Shaitan, an evil associate is he! As well as for those who spend their wealth for public show and do not believe in Allâh and the Last Day. And whoso has satan for his companion (let him bear in mind that) an evil companion he is. |
| 4:39 | وماذا عليهم لو ءامنوا بالله واليوم الءاخر وأنفقوا مما رزقهم الله وكان الله بهم عليماوَمَاذَا عَلَيْهِمْ لَوْ ءَامَنُوا۟ بِٱللَّهِ وَٱلْيَوْمِ ٱلْءَاخِرِ وَأَنفَقُوا۟ مِمَّا رَزَقَهُمُ ٱللَّهُ ۚ وَكَانَ ٱللَّهُ بِهِمْ عَلِيمًا Und was wäre mit ihnen, wenn sie an Gott und den letzten Tag glaubten und von dem ausgäben, womit Gott sie versorgte. Und Gott war über sie wissend Was wäre dabei gewesen, wenn sie an Gott und den Jüngsten Tag geglaubt und von den Gaben Gottes gespendet hätten? Gott weiß bestens, was sie bewegt. Und was würde ihnen (Böses) widerfahren sein, hätten sie an Allah und an den Jüngsten Tag geglaubt und von dem gespendet, was Allah ihnen gegeben? Und Allah kennt sie wohl. Why do they not believe in God and the Last Day, and give from God´s provisions to them? God is fully aware of them. What would bother them if they believed in God and the Last Day and spent from the provisions of God? God is aware of them. And what burden Were it on them if they had faith in Allah and in the Last Day, and they spent out of what Allah hath given them for sustenance? For Allah hath full knowledge of them. And what would they have to fear if they would but believe in God and the Last Day, and spend [in His way] out of what God has granted them as sustenance - since God has indeed full knowledge of them? What have they (to fear) if they believe in Allah and the Last Day and spend (aright) of that which Allah hath bestowed upon them, when Allah is ever Aware of them ( and all they do)? What (harm) could befall them if they believed in Allah and the Last Day and spent of what Allah provided them with? Allah is Knowledgeable of them all. And what (harm) would it have done them if they had believed in Allah and the last day and spent (benevolently) of what Allah had given them? And Allah knows them. Why, what (harm) could come to them if they believed in Allâh and in the Last Day and spent from that which Allâh had provided them? Indeed, Allâh knows them full well. |
| 4:40 | إن الله لا يظلم مثقال ذرة وإن تك حسنة يضعفها ويؤت من لدنه أجرا عظيماإِنَّ ٱللَّهَ لَا يَظْلِمُ مِثْقَالَ ذَرَّةٍۢ ۖ وَإِن تَكُ حَسَنَةًۭ يُضَٟعِفْهَا وَيُؤْتِ مِن لَّدُنْهُ أَجْرًا عَظِيمًۭا Gewiss, Gott tut nicht im Gewicht eines Teilchens Unrecht. Und wenn es Gutes ist, so verdoppelt er es und er lässt seinerseits einen gewaltigen Lohn zukommen Gott fügt keinem das geringste Unrecht zu. Für ein gutes Werk vervielfacht Er die Vergeltung und gewährt einen überaus großen Lohn. Wahrlich, Allah, Er tut nicht Unrecht auch nur für eines Stäubchens Gewicht. Und ist da irgendeine gute Tat, so verdoppelt Er sie viele Male und gibt von Sich aus großen Lohn. God does not inflict an atom´s weight of injustice. On the contrary, He multiplies the reward manifold for the righteous work, and grants from Him a great recompense. Indeed, God does not wrong the weight of an atom; and if it is good He will double it. And He grants from Himself a great recompense. Allah is never unjust in the least degree: If there is any good (done), He doubleth it, and giveth from His own presence a great reward. Verily, God does not wrong [anyone] by as much as an atom´s weight; and if there be a good deed, He will multiply it, and will bestow out of His grace a mighty reward. Lo! Allah wrongeth not even of the weight of an ant; and if there is a good deed, He will double it and will give (the doer) from His presence an immense reward. Surely, Allah shall not harm so much as the weight of an atom, and if it is a good deed He will double it, and give from His Own a great wage. Surely Allah does not do injustice to the weight of an atom, and if it is a good deed He multiplies it and gives from Himself a great reward. Verily, Allâh does not do injustice not (even) so much as the weight of an atom; and if there be a single good deed He multiplies it and gives from Himself a great reward. |
| 4:41 | فكيف إذا جئنا من كل أمة بشهيد وجئنا بك على هؤلاء شهيدافَكَيْفَ إِذَا جِئْنَا مِن كُلِّ أُمَّةٍۭ بِشَهِيدٍۢ وَجِئْنَا بِكَ عَلَىٰ هَٟٓؤُلَآءِ شَهِيدًۭا Aber wie, wenn wir von jeder Gemeinschaft einen Zeugen kommen ließen und wenn wir dich als Zeugen über diese kommen ließen Wie wäre es, wenn Wir am Jüngsten Tag die Propheten jedes Volkes als Zeugen aufböten und dich zum Zeugen für die Untaten dieser Verleugner laden würden? Und wie (wird es ihnen ergehen), wenn Wir aus jedem Volk einen Zeugen herbeibringen und dich als Zeugen herbeibringen wider diese? Thus, when the day (of judgment) comes, we will call upon a witness from each community, and you (the messenger) will serve as a witness among these people. How is it then when We bring forth from every nation a witness, and bring you as a witness over these? How then if We brought from each people a witness, and We brought thee as a witness against these people! How, then, [will the sinners fare on Judgment Day,] when We shall bring forward witnesses from within every community, and bring thee [O Prophet] as witness against them? But how (will it be with them) when we bring of every people a witness, and We bring thee (O Muhammad) a witness against these? How then shall it be when We bring forward from every nation a witness, and bring you (Prophet Muhammad) to witness against those! How will it be, then, when We bring from every people a witness and bring you as a witness against these? How then (shall these wrongdoers fare) when We call a witness from every nation and when We call you (O Prophet!) to stand witness over these (followers of yours)? |
| 4:42 | يومئذ يود الذين كفروا وعصوا الرسول لو تسوى بهم الأرض ولا يكتمون الله حديثايَوْمَئِذٍۢ يَوَدُّ ٱلَّذِينَ كَفَرُوا۟ وَعَصَوُا۟ ٱلرَّسُولَ لَوْ تُسَوَّىٰ بِهِمُ ٱلْأَرْضُ وَلَا يَكْتُمُونَ ٱللَّهَ حَدِيثًۭا An jenem Tag hätten diejenigen, die ableugneten und sich dem Gesandten widersetzten, gern, sie wären der Erde gleich. Und sie verschweigen Gott keine Erzählung An diesem Tag würden die Leugner, die sich Gottes Gesandtem widersetzten, wünschen, die Erde hätte sie verschlungen, denn Gott gegenüber würden sie nichts verschweigen können. An jenem Tage werden die, welche ungläubig waren und dem Gesandten den Gehorsam versagten, wünschen, daß doch die Erde über ihnen geebnet würde, und sie werden nichts vor Allah verbergen können. On that day, those who disbelieved and disobeyed the messenger will wish that they were level with the ground; not a single utterance will they be able to hide from God. On that Day those who rejected and disobeyed the messenger will wish that the earth would swallow them; but they cannot hide any narrative from God. On that day those who reject Faith and disobey the messenger will wish that the earth Were made one with them: But never will they hide a single fact from Allah! Those who were bent on denying the truth and paid no heed to the Apostle will on that Day wish that the earth would swallow them: but they shall not [be able to] conceal from God anything that has happened. On that day those who disbelieved and disobeyed the messenger will wish that they were level with the ground, and they can hide no fact from Allah. On that Day those who disbelieved, and have disobeyed the Messenger (Muhammad) will wish that the earth might be leveled with them, and they will not conceal a statement from Allah. On that day will those who disbelieve and disobey the Apostle desire that the earth were levelled with them, and they shall not hide any word from Allah. On that day those who disbelieved and disobeyed the Messenger would wish that the earth were made level with them. They shall not be able to conceal anything from Allâh. |
| 4:43 | يأيها الذين ءامنوا لا تقربوا الصلوة وأنتم سكرى حتى تعلموا ما تقولون ولا جنبا إلا عابرى سبيل حتى تغتسلوا وإن كنتم مرضى أو على سفر أو جاء أحد منكم من الغائط أو لمستم النساء فلم تجدوا ماء فتيمموا صعيدا طيبا فامسحوا بوجوهكم وأيديكم إن الله كان عفوا غفورايَٟٓأَيُّهَا ٱلَّذِينَ ءَامَنُوا۟ لَا تَقْرَبُوا۟ ٱلصَّلَوٰةَ وَأَنتُمْ سُكَٟرَىٰ حَتَّىٰ تَعْلَمُوا۟ مَا تَقُولُونَ وَلَا جُنُبًا إِلَّا عَابِرِى سَبِيلٍ حَتَّىٰ تَغْتَسِلُوا۟ ۚ وَإِن كُنتُم مَّرْضَىٰٓ أَوْ عَلَىٰ سَفَرٍ أَوْ جَآءَ أَحَدٌۭ مِّنكُم مِّنَ ٱلْغَآئِطِ أَوْ لَٟمَسْتُمُ ٱلنِّسَآءَ فَلَمْ تَجِدُوا۟ مَآءًۭ فَتَيَمَّمُوا۟ صَعِيدًۭا طَيِّبًۭا فَٱمْسَحُوا۟ بِوُجُوهِكُمْ وَأَيْدِيكُمْ ۗ إِنَّ ٱللَّهَ كَانَ عَفُوًّا غَفُورًا Ihr, die ihr glaubtet, nähert euch nicht dem Kontakt, weder während ihr benommen seid, bis ihr wisst, was ihr sagt, noch abseitig, außer ihr seid unterwegs, bis ihr euch wascht. Und wenn ihr krank oder auf einer Reise wart oder einer von euch vom Abort kam oder ihr die Frauen berührtet, ihr aber kein Wasser fandet, so sucht euch eine gute Oberfläche und streicht über eure Gesichter und eure Hände. Gewiss, Gott war verzeihend, vergebend O Ihr Gläubigen! Geht nicht zum Gebet, wenn ihr betrunken seid, bis ihr wieder (nüchtern seid und) wißt, was ihr sagt! Geht auch nicht nach dem Geschlechtsverkehr ungewaschen beten, es sei denn, ihr seid auf Reisen! Ihr habt euch vorher zu baden. Solltet ihr so krank sein, daß das Waschen euch schaden würde, oder auf Reisen, wo ihr kein Wasser findet, so sucht nach dem Geschlechtsverkehr oder nach Verrichtung der Notdurft eine Stelle mit sauberem Boden und streicht euch über Gesicht und Hände! Gott ist gnädig und verzeihend. O die ihr glaubt, nahet nicht dem Gebet, wenn ihr nicht bei Sinnen seid, bis ihr versteht, was ihr sprecht, noch im Zustande der Unreinheit - ausgenommen als Reisende unterwegs -, bis ihr gebadet habt. Und wenn ihr krank seid oder auf einer Reise (im Zustande der Unreinheit), oder einer von euch kommt vom Abtritt und wenn ihr Frauen berührt habt und findet kein Wasser, dann nehmt reinen Sand und reibt euch damit Gesicht und Hände. Wahrlich, Allah ist nachsichtig, allverzeihend. O you who believe, do not observe the Contact Prayers (Salat) while intoxicated, so that you know what you are saying. Nor after sexual orgasm without bathing, unless you are on the road, traveling; if you are ill or traveling, or you had urinary or fecal-related excretion (such as gas), or contacted the women (sexually), and you cannot find water, you shall observe Tayammum (dry ablution) by touching clean dry soil, then wiping your faces and hands therewith. God is Pardoner, Forgiver. O you who believe, do not approach the contact prayer while you are intoxicated, until you know what you are saying. Nor if you have had intercourse, unless traveling, until you bathe. And if you are ill, or traveling, or one of you has excreted feces, or you had sexual contact with the women, and could not find water, then you shall select from the clean soil; you shall wipe your faces and hands. God is Pardoning, Forgiving. O ye who believe! Approach not prayers with a mind befogged, until ye can understand all that ye say,- nor in a state of ceremonial impurity (Except when travelling on the road), until after washing your whole body. If ye are ill, or on a journey, or one of you cometh from offices of nature, or ye have been in contact with women, and ye find no water, then take for yourselves clean sand or earth, and rub therewith your faces and hands. For Allah doth blot out sins and forgive again and again. O YOU who have attained to faith! Do not attempt to pray while you are in a state of drunkenness, Behold, God is indeed an absolver of sins, much-forgiving. O ye who believe! Draw not near unto prayer when ye are drunken, till ye know that which ye utter, nor when ye are polluted, save when journeying upon the road, till ye have bathed. And if ye be ill, or on a journey, or one of you cometh from the closet, or ye have touched women, and ye find not water, than go to high clean soil and rub your faces and your hands (therewith). Lo! Allah is Benign, Forgiving. Believers, do not come close to prayer when you are drunk, until you know what you are saying, nor when you are in a state of impurity, unless you are crossing through the way (prayer area) until you have bathed yourselves. If you are ill or on a journey, or if any of you comes from the toilet or you have touched women, and you cannot find water, so touch pure dust and wipe your faces and your hands. Allah is the Pardoner, the Forgiver. O you who believe! do not go near prayer when you are Intoxicated until you know (well) what you say, nor when you are under an obligation to perform a bath-- unless (you are) travelling on the road-- until you have washed yourselves; and if you are sick, or on a journey, or one of you come from the privy or you have touched the women, and you cannot find water, betake yourselves to pure earth, then wipe your faces and your hands; surely Allah is Pardoning, Forgiving. O you who believe! do not go near Prayer when you are not in full possession of your senses, until you understand all that you say (in your Prayers); nor (occupy yourselves in Prayer) when you are unclean (and under an obligation to have a bath) until you have bathed yourselves. But (you can do without a bath) when you are travelling a long way. If you are taken ill or (are) on a journey, or if one of you comes from the privy, or you have had (sexual) contact with women and you find no water (for bathing or ablution) then have recourse to pure and clean dust and wipe your faces and your hands (therewith). Indeed, Allâh is Most Benign, Great Protector. |
| 4:44 | ألم تر إلى الذين أوتوا نصيبا من الكتب يشترون الضللة ويريدون أن تضلوا السبيلأَلَمْ تَرَ إِلَى ٱلَّذِينَ أُوتُوا۟ نَصِيبًۭا مِّنَ ٱلْكِتَٟبِ يَشْتَرُونَ ٱلضَّلَٟلَةَ وَيُرِيدُونَ أَن تَضِلُّوا۟ ٱلسَّبِيلَ Sahst du nicht diejenigen, die einen Anteil von der Schrift bekamen? Sie erkaufen sich den Irrtum und möchten, dass ihr vom Weg abirrt Wie seltsam sind jene Menschen, die etwas von den früheren Offenbarungen kennen, wenn sie, anstatt den rechten Weg zu beschreiten, den Irrweg gehen und beabsichtigen, auch euch irrezuführen. Weißt du nicht von jenen, denen ein Teil der Schrift gegeben wurde? Sie erkaufen Irrtum und wünschen, daß (auch) ihr vom Wege abirrt. Have you noted those who received a portion of the scripture, and how they choose to stray, and wish that you stray from the path? Did you not see those who have been given a portion of the Book? They purchased straying, and they want you to stray from the path. Hast thou not turned Thy vision to those who were given a portion of the Book? they traffic in error, and wish that ye should lose the right path. ART THOU NOT aware of those who, having been granted their share of the divine writ, now barter it away for error, and want you [too] to lose your way? Seest thou not those unto whom a portion of the Scripture hath been given, how they purchase error, and seek to make you (Muslims) err from the right way? Have you not seen those to whom a portion of the Book was given purchasing error and wishing that you should err from the Path? Have you not considered those to whom a portion of the Book has been given? They buy error and desire that you should go astray from the way. Have you not considered (the case of) those who were given a portion of the Scripture? They prefer to go astray and desire that you too should go astray from the right path. |
| 4:45 | والله أعلم بأعدائكم وكفى بالله وليا وكفى بالله نصيراوَٱللَّهُ أَعْلَمُ بِأَعْدَآئِكُمْ ۚ وَكَفَىٰ بِٱللَّهِ وَلِيًّۭا وَكَفَىٰ بِٱللَّهِ نَصِيرًۭا Und Gott ist wissender über eure Feinde, Gott genügt als Verbündeter und Gott genügt als Helfer Gott weiß besser als ihr, wer eure Feinde sind und was sie im Schilde führen. Gott genügt als Beschützer und Helfer. Und Allah kennt eure Feinde besser. Allah genügt als Freund, und Allah genügt als Helfer. God knows best who your enemies are. God is the only Lord and Master. God is the only Supporter. And God is fully aware of your enemies; and God is enough as a supporter, and God is enough as a victor. But Allah hath full knowledge of your enemies: Allah is enough for a protector, and Allah is enough for a Helper. But God knows best who are your enemies: and none can befriend as God does, and none can give succour as God does. Allah knoweth best (who are) your enemies. Allah is sufficient as a Friend, and Allah is sufficient as a Helper. But Allah knows best your enemies. It is sufficient that Allah is the Guardian, and it is sufficient that Allah is the Helper. And Allah best knows your enemies; and Allah suffices as a Guardian, and Allah suffices as a Helper. And Allâh knows your enemies full well. And Allâh suffices as a Patron, and Allâh suffices as a Helper. |
| 4:46 | من الذين هادوا يحرفون الكلم عن مواضعه ويقولون سمعنا وعصينا واسمع غير مسمع ورعنا ليا بألسنتهم وطعنا فى الدين ولو أنهم قالوا سمعنا وأطعنا واسمع وانظرنا لكان خيرا لهم وأقوم ولكن لعنهم الله بكفرهم فلا يؤمنون إلا قليلامِّنَ ٱلَّذِينَ هَادُوا۟ يُحَرِّفُونَ ٱلْكَلِمَ عَن مَّوَاضِعِهِۦ وَيَقُولُونَ سَمِعْنَا وَعَصَيْنَا وَٱسْمَعْ غَيْرَ مُسْمَعٍۢ وَرَٟعِنَا لَيًّۢا بِأَلْسِنَتِهِمْ وَطَعْنًۭا فِى ٱلدِّينِ ۚ وَلَوْ أَنَّهُمْ قَالُوا۟ سَمِعْنَا وَأَطَعْنَا وَٱسْمَعْ وَٱنظُرْنَا لَكَانَ خَيْرًۭا لَّهُمْ وَأَقْوَمَ وَلَٟكِن لَّعَنَهُمُ ٱللَّهُ بِكُفْرِهِمْ فَلَا يُؤْمِنُونَ إِلَّا قَلِيلًۭا Von den Juden gibt es welche, die die Worte von ihren Stellen verzerren. Und sie sagen: „Wir hörten und widersetzten uns“, und „Lass hören, der nicht hörend ist“, und „Hüte uns“. Eine Verdrehung durch ihre Zungen und eine Anfechtung der Lebensordnung. Und hätten sie gesagt: „Wir hörten und gehorchten“, und „Lass hören“ und „Schaue auf uns“, wäre es besser für sie und aufrechter. Aber Gott verfluchte sie in ihrer Ableugnung. So glauben sie nicht, außer wenig Unter den Juden gibt es einige, die den Sinn der Worte verdrehen. Sie sagen: "Wir haben gehört und gehorchen nicht" und "höre uns, du hörst nicht" und "râÅina", was zweideutig ist (und einer Verwünschung gleichkommt). Sie verdrehen die Laute und verletzen die Religion. Wenn sie anstatt dessen gesagt hätten: "Wir haben gehört und gehorchen", "hör zu!" und "sieh uns an!" wäre es besser und ehrlicher für sie gewesen. Aber Gott hat sie wegen ihres Unglaubens verdammt. Nur wenige unter ihnen glauben. Es gibt welche unter den Juden, die Worte aus ihren Stellungen verdrehen und sagen: «Wir hören und wir gehorchen nicht», und «Höre, ohne gehört zu werden», und «Sei uns nachsichtig», indem sie mit ihren Zungen lügen und den Glauben verlästern. Und hätten sie gesagt: «Wir hören und wir gehorchen», und «Höre», und «Schaue gnädig auf uns», es wäre besser für sie gewesen und aufrechter. Doch Allah hat sie von Sich gewiesen um ihres Unglaubens willen; also glauben sie nur wenig. Among those who are Jewish, some distort the words beyond the truth, and they say, "We hear, but we disobey," and "Your words are falling on deaf ears," and "Raa´ena (be our shepherd)," as they twist their tongues to mock the religion. Had they said, "We hear, and we obey," and "We hear you," and "Unzurna (watch over us)," it would have been better for them, and more righteous. Instead, they have incurred condemnation from God due to their disbelief. Consequently, the majority of them cannot believe. From among those who are Jewish are some who take the words out of context, and they say: 'We hear and disobey, and listen but let not any listen, and shepherd us,' in a twisting of their tongues and as a mockery of the system! And had they said: 'We hear and obey, and listen, and watch over us,' it would have been better for them and more upright; but God has cursed them for their disbelief, they do not believe except very little. Of the Jews there are those who displace words from their (right) places, and say: "We hear and we disobey"; and "Hear what is not Heard"; and "Ra´ina"; with a twist of their tongues and a slander to Faith. If only they had said: "What hear and we obey"; and "Do hear"; and "Do look at us"; it would have been better for them, and more proper; but Allah hath cursed them for their Unbelief; and but few of them will believe. Among those of the Jewish faith there are some who distort the meaning of the [revealed] words, taking them out of their context and saying, [as it were,] "We have heard, but we disobey," and, "Hear without hearkening,” Some of those who are Jews change words from their context and say: "We hear and disobey; hear thou as one who heareth not" and "Listen to us!" distorting with their tongues and slandering religion. If they had said: "We hear and we obey; hear thou, and look at us" it had been better for them, and more upright. But Allah hath cursed them for their disbelief, so they believe not, save a few. Some Jews tampered with the words (altering) their places saying: ´We have heard and we disobey,´ and ´Hear, without hearing,´ and ´Observe us (Ra´ina, in Hebrew means evil)´, twisting with their tongues traducing religion. But if they had said: ´We have heard and obey,´ and ´Hear,´ and ´Regard us,´ it would have been better for them, and more upright; but Allah has cursed them for their disbelief, so they do not believe, except a few. Of those who are Jews (there are those who) alter words from their places and say: We have heard and we disobey and: Hear, may you not be made to hear! and: Raina, distorting (the word) with their tongues and taunting about religion; and if they had said (instead): We have heard and we obey, and hearken, and unzurna it would have been better for them and more upright; but Allah has cursed them on account of their unbelief, so they do not believe but a little. (These enemies of yours are) of those who are judaised. They tear the words from their context and say, `We hear and we disobey,´ and (say), `Lend us an ear, O you to whom no one would lend an ear!´ and (say,) `Râ`inâ´, giving a slight twist to their tongues (while pronouncing the word and thereby) slandering the true meanings (and thus making a play with the word) and seeking to injure the Faith. It would have been better and more upright on their part to have said, `We hear and we obey;´ and `Lend us an ear;´ and `Unzurnâ´ (we beg your attention)´. Allâh has disapproved of them because of their disbelief so that they will not believe, excepting a few (of them). |
| 4:47 | يأيها الذين أوتوا الكتب ءامنوا بما نزلنا مصدقا لما معكم من قبل أن نطمس وجوها فنردها على أدبارها أو نلعنهم كما لعنا أصحب السبت وكان أمر الله مفعولايَٟٓأَيُّهَا ٱلَّذِينَ أُوتُوا۟ ٱلْكِتَٟبَ ءَامِنُوا۟ بِمَا نَزَّلْنَا مُصَدِّقًۭا لِّمَا مَعَكُم مِّن قَبْلِ أَن نَّطْمِسَ وُجُوهًۭا فَنَرُدَّهَا عَلَىٰٓ أَدْبَارِهَآ أَوْ نَلْعَنَهُمْ كَمَا لَعَنَّآ أَصْحَٟبَ ٱلسَّبْتِ ۚ وَكَانَ أَمْرُ ٱللَّهِ مَفْعُولًا Ihr, die ihr die Schrift bekamt, glaubt an das, was wir herabsandten, das bestätigend, was bei euch ist, bevor wir Gesichter verdecken und wir sie auf ihre Hinterseiten kehren oder wir sie verfluchen, so wie wir die Angehörigen des Sabbat verfluchten. Und die Angelegenheit Gottes war getan Ihr Schriftbesitzer! Glaubt an die von Uns herabgesandte Offenbarung, die bestätigt, was ihr bereits bekommen habt, bevor euch eine Strafe trifft, die manch einem das Gesicht verwischt und es nach hinten kehrt! Oder Wir verdammen die Trotzigen, wie Wir einst die verdammt haben, die den Sabbat nicht einhielten. Gottes Wille geschieht ganz gewiß. O ihr, denen die Schrift gegeben wurde, glaubet an das, was Wir herabsandten, bestätigend das, was (schon) bei euch ist, bevor Wir einige der Führer vernichten und sie umlegen auf ihre Rücken oder sie verfluchen, wie Wir die Sabbatleute verfluchten. Und Allahs Befehl wird vollzogen werden. O you who received the scripture, you shall believe in what we reveal herein, confirming what you have, before we banish certain faces to exile, or condemn them as we condemned those who desecrated the Sabbath. God´s command is done. O you who have received the Book, believe in what We have sent down authenticating what is with you, before We cast down faces and turn them on their backs or curse them as the people of the Sabbath were cursed. And the will of God is always done. O ye People of the Book! believe in what We have (now) revealed, confirming what was (already) with you, before We change the face and fame of some (of you) beyond all recognition, and turn them hindwards, or curse them as We cursed the Sabbath-breakers, for the decision of Allah Must be carried out. O you who have been granted revelation [aforetime]! Believe in what We have [now] bestowed from on high in confirmation of whatever [of the truth] you already possess, lest We efface your hopes and bring them to an end O ye unto whom the Scripture hath been given! Believe in what We have revealed concerning that which ye possess, before We destroy countenances so as to confound them, or curse them as We cursed the Sabbath breakers (of old time). The commandment of Allah is always executed. You, to whom the Book was given, believe in that which We have sent down confirming that which you have, before We obliterate faces and turn them on their backs, or curse them as We cursed the people of the Sabbath. And the command of Allah is done. O you who have been given the Book! believe that which We have revealed, verifying what you have, before We alter faces then turn them on their backs, or curse them as We cursed the violaters of the Sabbath, and the command of Allah shall be executed. O you who have been given the Scripture! believe in (the Qur´ân) which We have now revealed fulfilling such (prophecies) as you have, before We make extinct and destroy some of your leaders and deprive them of their glory or We condemn them as We condemned the people of the Sabbath (breakers); and (remember) the decree of Allâh is bound to be executed. |
| 4:48 | إن الله لا يغفر أن يشرك به ويغفر ما دون ذلك لمن يشاء ومن يشرك بالله فقد افترى إثما عظيماإِنَّ ٱللَّهَ لَا يَغْفِرُ أَن يُشْرَكَ بِهِۦ وَيَغْفِرُ مَا دُونَ ذَٟلِكَ لِمَن يَشَآءُ ۚ وَمَن يُشْرِكْ بِٱللَّهِ فَقَدِ ٱفْتَرَىٰٓ إِثْمًا عَظِيمًا Gewiss, Gott vergibt nicht, dass ihm beigesellt wird. Aber er vergibt, was außer diesem ist, wem er will. Und wer Gott beigesellt, so ersann er ja eine gewaltige Sünde Gott verzeiht nicht, wenn man Ihm andere Gottheiten beigesellt, und Er verzeiht, wem Er will, die geringeren Frevel. Wer Gott andere Gottheiten beigesellt, hat eine große Sünde begangen. Wahrlich, Allah wird es nicht vergeben, daß Ihm Götter zur Seite gestellt werden; doch vergibt Er das, was geringer ist als dies, wem Er will. Und wer Allah Götter zur Seite stellt, der hat wahrhaftig eine gewaltige Sünde ersonnen. God does not forgive idolatry, but He forgives lesser offenses for whomever He wills. Anyone who sets up idols beside God, has forged a horrendous offense. God does not forgive that partners be set up with Him, and He forgives other than that for whom He pleases. Whoever sets up partners with God has indeed invented a great sin. Allah forgiveth not that partners should be set up with Him; but He forgiveth anything else, to whom He pleaseth; to set up partners with Allah is to devise a sin Most heinous indeed. VERILY, God does not forgive the ascribing of divinity to aught beside Him, although He forgives any lesser sin Lo! Allah forgiveth not that a partner should be ascribed unto Him. He forgiveth (all) save that to whom He will. Whoso ascribeth partners to Allah, he hath indeed invented a tremendous sin. Allah does not forgive (the sin of inventing an) association with Him, but He forgives other (sins) to whomsoever He will. He who associates with Allah has invented a great sin. Surely Allah does not forgive that anything should be associated with Him, and forgives what is besides that to whomsoever He pleases; and whoever associates anything with Allah, he devises indeed a great sin. Surely, Allâh does not forgive (unless the sinner turns to Him with repentance) that a partner be associated with Him but He forgives everything short of it to whomsoever He will. And whoso associates a partner with Allâh has indeed committed a very great sin. |
| 4:49 | ألم تر إلى الذين يزكون أنفسهم بل الله يزكى من يشاء ولا يظلمون فتيلاأَلَمْ تَرَ إِلَى ٱلَّذِينَ يُزَكُّونَ أَنفُسَهُم ۚ بَلِ ٱللَّهُ يُزَكِّى مَن يَشَآءُ وَلَا يُظْلَمُونَ فَتِيلًا Sahst du nicht diejenigen, die sich selbst läutern? Doch Gott läutert, wen er will, und ihnen wird nicht ein Fädchen Unrecht getan Wie seltsam sind diejenigen, die ihren Wandel für gut halten und sich selbst loben. Nur Gott weiß, wer gut ist, Er lobt, wen Er will und tut keinem das geringste Unrecht. Weißt du nicht von denen, die sich selber reinsprechen? Nein, Allah ist es, Der reinspricht, wen Er will, und kein Quentchen Unrecht sollen sie leiden. Have you noted those who exalt themselves? Instead, God is the One who exalts whomever He wills, without the least injustice. Did you not see those who ascribe purity to themselves? No, it is God who purifies whom He wills, and they will not be wronged in the least. Hast thou not turned Thy vision to those who claim sanctity for themselves? Nay-but Allah Doth sanctify whom He pleaseth. But never will they fail to receive justice in the least little thing. Art thou not aware of those who consider themselves pure? Hast thou not seen those who praise themselves for purity? Nay, Allah purifieth whom He will, and they will not be wronged even the hair upon a date stone. Have you not seen those who exalt themselves? Rather, Allah purifies whom He will and they shall not be wronged a single tissue that covers a date stone. Have you not considered those who attribute purity to themselves? Nay, Allah purifies whom He pleases; and they shall not be wronged the husk of a date stone. Have you not considered those who assert themselves to be pure? Nay, only Allâh purifies whom He will; and they shall not be treated unjustly, not even a whit. |
| 4:50 | انظر كيف يفترون على الله الكذب وكفى به إثما مبيناٱنظُرْ كَيْفَ يَفْتَرُونَ عَلَى ٱللَّهِ ٱلْكَذِبَ ۖ وَكَفَىٰ بِهِۦٓ إِثْمًۭا مُّبِينًا Schau, wie sie die Lüge über Gott ersinnen. Dies genügt als klare Sünde Sieh, wie sie sich Lügen gegen Gott erlauben! Das ist fürwahr eine offenkundige Sünde. Schau, wie sie Lüge wider Allah erdichten. Und das allein ist genug als offenkundige Sünde. Note how they fabricate lies about God; what a gross offense this is! See how they invent lies about God! And that is enough as a clear sin. Behold! how they invent a lie against Allah! but that by itself is a manifest sin! Behold how they attribute their own lying inventions to God - than which there is no sin more obvious. See, how they invent lies about Allah! That of itself is flagrant sin. Look how they forge lies against Allah, and it is sufficient for a clear sin. See how they forge the lie against Allah, and this is sufficient as a manifest sin. Behold! how they forge lies against Allâh, and sufficient is that as a very flagrant sin (to prove their sinfulness). |
| 4:51 | ألم تر إلى الذين أوتوا نصيبا من الكتب يؤمنون بالجبت والطغوت ويقولون للذين كفروا هؤلاء أهدى من الذين ءامنوا سبيلاأَلَمْ تَرَ إِلَى ٱلَّذِينَ أُوتُوا۟ نَصِيبًۭا مِّنَ ٱلْكِتَٟبِ يُؤْمِنُونَ بِٱلْجِبْتِ وَٱلطَّٟغُوتِ وَيَقُولُونَ لِلَّذِينَ كَفَرُوا۟ هَٟٓؤُلَآءِ أَهْدَىٰ مِنَ ٱلَّذِينَ ءَامَنُوا۟ سَبِيلًا Sahst du nicht diejenigen, die einen Anteil von der Schrift bekamen? Sie glauben an das Autoritäre und die Gewaltherrscher. Und sie sagen zu denjenigen, die ableugneten: Jene sind einen rechteren Weg geleitet als diejenigen, die glaubten Wie seltsam sind die Menschen, denen etwas von der Schrift zugekommen ist und die trotzdem an Hexerei und den Bösen glauben und meinen, die Ungläubigen seien rechtgeleiteter als die Gläubigen. Weißt du nicht von denen, denen ein Teil der Schrift gegeben wurde? Sie glauben an Nutzloses und an die Frevler, und sie sprechen von den Ungläubigen: «Sie sind in der Lehre besser geleitet als die Gläubigen.» Have you noted those who received a portion of the scripture, and how they believe in idolatry and false doctrine, then say, "The disbelievers are better guided than the believers?!" Did you not see those who were given a portion of the Book, they believe in sorcery and evil, and they say to those who rejected: 'You are better guided than those who believed the path.' Hast thou not turned Thy vision to those who were given a portion of the Book? they believe in sorcery and Evil, and say to the Unbelievers that they are better guided in the (right) way Than the believers! Art thou not aware of those who, having been granted their share of the divine writ, [now] believe in baseless mysteries and in the powers of evil, and maintain that those who are bent on denying the truth are more surely guided than those who have attained to faith? Hast thou not seen those unto whom a portion of the Scripture hath been given, how they believe in idols and false deities, and bow they say of those (idolaters) who disbelieve: "These are more rightly guided than those who believe?" Have you not seen those to whom a portion of the Book was given believing in (the two statutes of Mecca) jibt and taghout and say to those who disbelieve: ´Those are more guided on the way than those who believe.´ Have you not seen those to whom a portion of the Book has been given? They believe in idols and false deities and say of those who disbelieve: These are better guided in the path than those who believe. Have you not considered the case of those who were given a portion of the Scripture? They believe in nonsense things devoid of good and follow those who transgress, and they say of those who disbelieve, `These are better guided in the (right) way than those who believe (in Islam).´ |
| 4:52 | أولئك الذين لعنهم الله ومن يلعن الله فلن تجد له نصيراأُو۟لَٟٓئِكَ ٱلَّذِينَ لَعَنَهُمُ ٱللَّهُ ۖ وَمَن يَلْعَنِ ٱللَّهُ فَلَن تَجِدَ لَهُۥ نَصِيرًا Jene sind diejenigen, die Gott verfluchte. Und wen Gott verflucht, für ihn wirst du keinen Helfer finden Sie sind es, die Gott verdammt hat. Wen Gott verflucht, dem kann niemand helfen. Diese sind es, die Allah von Sich gewiesen hat; und wen Allah von Sich weist, keinen Helfer wirst du ihm finden. It is they who incurred God´s condemnation, and whomever God condemns, you will not find any helper for him. These are the ones whom God has cursed, and whoever God curses, you will not find for him a victor. They are (men) whom Allah hath cursed: And those whom Allah Hath cursed, thou wilt find, have no one to help. It is they whom God has rejected: and he whom God rejects shall find none to succour him. Those are they whom Allah hath cursed, and he whom Allah hath cursed, thou (O Muhammad) wilt find for him no helper. Those are they whom Allah has cursed and whosoever Allah has cursed, you will not find any helper for him. Those are they whom Allah has cursed, and whomever Allah curses you shall not find any helper for him. It is these whom Allâh has deprived of His blessings, and he whom Allâh deprives of His blessings, you will never find for him any helper. |
| 4:53 | أم لهم نصيب من الملك فإذا لا يؤتون الناس نقيراأَمْ لَهُمْ نَصِيبٌۭ مِّنَ ٱلْمُلْكِ فَإِذًۭا لَّا يُؤْتُونَ ٱلنَّاسَ نَقِيرًا Oder ist für sie ein Anteil an der Königsherrschaft? Auch dann lassen sie den Menschen nicht ein Grübchen zukommen Sie haben ja keinen Anteil an der Herrschaft. Hätten sie an der Herrschaft teil, hätten sie keinem auch nur das Allergeringste zukommen lassen. Haben sie einen Anteil an der Herrschaft? Dann würden sie den Menschen nicht einmal so viel wie die Rille am Dattelkern abgeben. Do they own a share of the sovereignty? If they did, they would not give the people as much as a grain. Or would they have a portion of the sovereignty? If so, then they would not give the people a speck. Have they a share in dominion or power? Behold, they give not a farthing to their fellow-men? Have they, perchance, a share in [God´s] dominion? But [if they had], 1o, they would not give to other people as much as [would fill] the groove of a date-stone! Or have they even a share in the Sovereignty? Then in that case, they would not give mankind even the speck on a date stone. Or, will they have a share in the Kingdom? If so, they will not give the people the pit mark of a date stone. Or have they a share in the kingdom? But then they would not give to people even the speck in the date stone. They have no share in the kingdom. If they had they would not give the people (even so much as) the little groove in a date-stone. |
| 4:54 | أم يحسدون الناس على ما ءاتىهم الله من فضله فقد ءاتينا ءال إبرهيم الكتب والحكمة وءاتينهم ملكا عظيماأَمْ يَحْسُدُونَ ٱلنَّاسَ عَلَىٰ مَآ ءَاتَىٰهُمُ ٱللَّهُ مِن فَضْلِهِۦ ۖ فَقَدْ ءَاتَيْنَآ ءَالَ إِبْرَٟهِيمَ ٱلْكِتَٟبَ وَٱلْحِكْمَةَ وَءَاتَيْنَٟهُم مُّلْكًا عَظِيمًۭا Oder beneiden sie die Menschen um das, was ihnen Gott von seiner Gunst zukommen ließ? So gaben wir bereits der Sippe Abrahams die Schrift und die Weisheit. Und wir ließen ihnen eine gewaltige Königsherrschaft zukommen Oder beneiden sie etwa die Araber wegen der Gunst, die Gott ihnen erwiesen hat, indem Er den Propheten Muhammad unter ihnen auserkoren hat? Wir haben doch den Nachkommen Abrahams die Schrift, die Weisheit und eine große Macht gegeben. Oder beneiden sie die Menschen um das, was Allah ihnen aus Seiner Huld geschenkt hat? Nun wohl, Wir gaben den Kindern Abrahams das Buch und die Weisheit, und Wir gaben ihnen ein mächtiges Reich. Are they envious of the people because God has showered them with His blessings? We have given Abraham´s family the scripture, and wisdom; we granted them a great authority. Or do they envy the people for what God has given them of His bounty? We have given the descendants of Abraham the Book and the wisdom; We have given them a great kingship. Or do they envy mankind for what Allah hath given them of his bounty? but We had already given the people of Abraham the Book and Wisdom, and conferred upon them a great kingdom. Do they, perchance, envy other people for what God has granted them out of His bounty? But then, We did grant revelation and wisdom unto the House of Abraham, and We did bestow on them a mighty dominion: Or are they jealous of mankind because of that which Allah of His bounty hath bestowed upon them? For We bestowed upon the house of Abraham (of old) the Scripture and Wisdom, and We bestowed on them a mighty kingdom. Or do they envy people for the Bounty Allah has given them? We gave the family of Abraham the Book and Wisdom, and a great kingdom. Or do they envy the people for what Allah has given them of His grace? But indeed We have given to Ibrahim´s children the Book and the wisdom, and We have given them a grand kingdom. Or do they feel jealous of the people for which Allâh has granted them out of His bounty and grace? (Let them remember) We surely gave the Children of Abraham the Scripture and the Wisdom, and We also gave them a grand kingdom. |
| 4:55 | فمنهم من ءامن به ومنهم من صد عنه وكفى بجهنم سعيرافَمِنْهُم مَّنْ ءَامَنَ بِهِۦ وَمِنْهُم مَّن صَدَّ عَنْهُ ۚ وَكَفَىٰ بِجَهَنَّمَ سَعِيرًا Und unter ihnen gibt es den, der daran glaubte, und unter ihnen gibt es den, der sich davon abwies. Es genügt jedoch die Hölle als Loderndes An die Schrift haben einige unter ihnen geglaubt, und andere haben sie verleugnet. Die Hölle genügt den Leugnern als Feuerstrafe. Und einige von ihnen glaubten daran, andere aber wandten sich davon ab. Und die Hölle ist stark genug als ein Flammenfeuer. Some of them believed therein, and some of them repelled therefrom; Hell is the only just retribution for these. Some of them believed in it, and some of them turned away from it. In Hell will be enough flames. Some of them believed, and some of them averted their faces from him: And enough is Hell for a burning fire. and among them are such as [truly] believe in him, and among them are such as have turned away from him. And nothing could be as burning as [the fire of] hell: And of them were (some) who believed therein and of them were (some) who disbelieved therein. Hell is sufficient for (their) burning. There are some of them who believed in him (Prophet Muhammad), and some of them that bar from it, and Gehenna (Hell) is sufficient for a Blaze. So of them is he who believes in him, and of them is he who turns away from him, and hell is sufficient to burn. There are some among them who believe in it (- the Qur´ân) and there are others among them who turn away from it, and Gehenna shall suffice for burning (those who turn away). |
| 4:56 | إن الذين كفروا بءايتنا سوف نصليهم نارا كلما نضجت جلودهم بدلنهم جلودا غيرها ليذوقوا العذاب إن الله كان عزيزا حكيماإِنَّ ٱلَّذِينَ كَفَرُوا۟ بِـَٔايَٟتِنَا سَوْفَ نُصْلِيهِمْ نَارًۭا كُلَّمَا نَضِجَتْ جُلُودُهُم بَدَّلْنَٟهُمْ جُلُودًا غَيْرَهَا لِيَذُوقُوا۟ ٱلْعَذَابَ ۗ إِنَّ ٱللَّهَ كَانَ عَزِيزًا حَكِيمًۭا Gewiss, diejenigen, die unsere Zeichen ableugneten, werden wir einem Feuer aussetzen. Sooft ihre Häute durchgegart wurden, tauschten wir sie mit anderen Häuten aus, damit sie die Qual kosten. Gewiss, Gott war ehrenvoll, weise Die Ungläubigen, die Unsere klaren Zeichen leugnen, werden Wir mit dem Höllenfeuer qualvoll bestrafen. Wenn ihre Haut verbrannt ist, ersetzen Wir sie, damit sie die Pein vollkommen auskosten. Gott ist allmächtig und allweise. Die Unseren Zeichen Glauben versagen, die werden Wir bald ins Feuer stoßen. Sooft ihre Haut verbrannt ist, geben Wir ihnen eine andere Haut, damit sie die Strafe auskosten. Wahrlich, Allah ist allmächtig, allweise. Surely, those who disbelieve in our revelations, we will condemn them to the hellfire. Whenever their skins are burnt, we will give them new skins. Thus, they will suffer continuously. God is Almighty, Most Wise. Those who have rejected Our revelations, We will admit them to a Fire. Every time their skins are cooked, We replace them with other skins that they may taste the retribution. God is Noble, Wise. Those who reject our Signs, We shall soon cast into the Fire: as often as their skins are roasted through, We shall change them for fresh skins, that they may taste the penalty: for Allah is Exalted in Power, Wise. for, verily, those who are bent on denying the truth of Our messages We shall, in time, cause to endure fire: [and] every time their skins are burnt off, We shall replace them with new skins, so that they may taste suffering [in full] Verily, God is almighty, wise. Lo! Those who disbelieve Our revelations, We shall expose them to the Fire. As often as their skins are consumed We shall exchange them for fresh skins that they may taste the torment. Lo! Allah is ever Mighty, Wise. Those who disbelieve Our verses - We will roast them in a Fire! As often as their skins are cooked, We exchange their skin with another, in order that they taste the punishment. Surely, Allah is Mighty, the Wise. (As for) those who disbelieve in Our communications, We shall make them enter fire; so oft as their skins are thoroughly burned, We will change them for other skins, that they may taste the chastisement; surely Allah is Mighty, Wise. We shall soon cast into Fire all those who deny Our Messages. As often as their skins are burnt up We will replace them with other (new) skins that they may (continually) taste (agony of) punishment. Surely, Allâh is All-Mighty, All-Wise. |
| 4:57 | والذين ءامنوا وعملوا الصلحت سندخلهم جنت تجرى من تحتها الأنهر خلدين فيها أبدا لهم فيها أزوج مطهرة وندخلهم ظلا ظليلاوَٱلَّذِينَ ءَامَنُوا۟ وَعَمِلُوا۟ ٱلصَّٟلِحَٟتِ سَنُدْخِلُهُمْ جَنَّٟتٍۢ تَجْرِى مِن تَحْتِهَا ٱلْأَنْهَٟرُ خَٟلِدِينَ فِيهَآ أَبَدًۭا ۖ لَّهُمْ فِيهَآ أَزْوَٟجٌۭ مُّطَهَّرَةٌۭ ۖ وَنُدْخِلُهُمْ ظِلًّۭا ظَلِيلًا Und diejenigen, die glaubten und Rechtschaffenes taten, werden wir in Gärten eintreten lassen, worunter die Flüsse verlaufen. Darin sind sie ewig, für immer. Darin sind für sie gereinigte Partner. Und wir lassen sie in schattigen Schatten eintreten Die Gläubigen aber, die gute Werke verrichten, führen Wir in paradiesische Gärten, unterhalb derer Flüsse fließen. Darin werden sie ewig bleiben. Sie werden reine, geläuterte Gefährten haben und sich größter Behaglichkeit gleich dem angenehmen, frischen Schatten in der Wüste erfreuen. Die aber glauben und gute Werke tun, die wollen Wir in Gärten führen, durch die Ströme fließen, darin sie ewig weilen und immerdar; dort sollen sie reine Gefährten und Gefährtinnen haben, und Wir gewähren ihnen Zutritt zu einem (Ort) wohltätigen und reichlichen Schattens. As for those who believe and lead a righteous life, we will admit them into gardens with flowing streams; they abide therein forever. They will have pure spouses therein. We will admit them into a blissful shade. And those who believe and do good, We will admit them to estates with rivers flowing beneath them; abiding therein eternally, in it they will have pure mates, and We will admit them to a vast shade. But those who believe and do deeds of righteousness, We shall soon admit to Gardens, with rivers flowing beneath,- their eternal home: Therein shall they have companions pure and holy: We shall admit them to shades, cool and ever deepening. But those who attain to faith and do righteous deeds We shall bring into gardens through which running waters flow, therein to abide beyond the count of time; there shall they have spouses pure: and [thus] We shall bring them unto happiness abounding. And as for those who believe and do good works, We shall make them enter Gardens underneath which rivers flow to dwell therein for ever; there for them are pure companions and We shall make them enter plenteous shade. As for those who believe and do good works, We shall admit them to Gardens underneath which rivers flow, they are there for eternity, and for them purified spouses. And We shall admit them into plenteous shade. And (as for) those who believe and do good deeds, We will make them enter gardens beneath which rivers flow, to abide in them for ever; they shall have therein pure mates, and We shall make them enter a dense shade. And those who believe and do righteous deeds We shall certainly admit them to Gardens served with running streams. They shall abide therein for ever. There shall be for them (to keep their company) therein, (spiritually and physically) purified companions, and We shall admit them to (a place of) thick and pleasant shades (of Our mercy and protection). |
| 4:58 | إن الله يأمركم أن تؤدوا الأمنت إلى أهلها وإذا حكمتم بين الناس أن تحكموا بالعدل إن الله نعما يعظكم به إن الله كان سميعا بصيراإِنَّ ٱللَّهَ يَأْمُرُكُمْ أَن تُؤَدُّوا۟ ٱلْأَمَٟنَٟتِ إِلَىٰٓ أَهْلِهَا وَإِذَا حَكَمْتُم بَيْنَ ٱلنَّاسِ أَن تَحْكُمُوا۟ بِٱلْعَدْلِ ۚ إِنَّ ٱللَّهَ نِعِمَّا يَعِظُكُم بِهِۦٓ ۗ إِنَّ ٱللَّهَ كَانَ سَمِيعًۢا بَصِيرًۭا Gewiss, Gott befiehlt euch, dass ihr das Anvertraute ihren Leuten erbringt, und wenn ihr zwischen den Menschen richtet, dass ihr mit Ausgleich richtet. Gewiss, damit belehrt euch Gott gunstvoll. Gewiss, Gott war hörend, blickend Gott befiehlt euch, euch anvertraute Güter ihren Eigentümern zurückzugeben, und wenn ihr unter den Menschen richtet, Gerechtigkeit walten zu lassen. Gott ermahnt zum Besten. Er hört und sieht alles. Allah gebietet euch, daß ihr die Treuhandschaft jenen übergebt, die ihrer würdig sind; und wenn ihr zwischen Menschen richtet, daß ihr richtet nach Gerechtigkeit. Fürwahr, herrlich ist, wozu Allah euch ermahnt. Allah ist allhörend, allsehend. God commands you to give back anything the people have entrusted to you. If you judge among the people, you shall judge equitably. The best enlightenment indeed is what God recommends for you. God is Hearer, Seer. God orders you to deliver anything you have been entrusted with to its owners. And if you judge between the people, then you shall judge with justice. It is always the best that God prescribes for you. God is Hearer, Seer. Allah doth command you to render back your Trusts to those to whom they are due; And when ye judge between man and man, that ye judge with justice: Verily how excellent is the teaching which He giveth you! For Allah is He Who heareth and seeth all things. BEHOLD, God bids you to deliver all that you have been entrusted with unto those who are entitled thereto, and whenever you judge between people, to judge with justice. Verily, most excellent is what God exhorts you to do: verily, God is all-hearing, all-seeing! Lo! Allah commandeth you that ye restore deposits to their owners, and, if ye judge between mankind, that ye judge justly. Lo! comely is this which Allah admonisheth you. Lo! Allah is ever Hearer, Seer. Allah orders you all to hand back trusts to their owners, and when you judge between people you judge with justice. Indeed, the best is the exhortation with which Allah exhorts you. Allah is the Hearer, the Seer. Surely Allah commands you to make over trusts to their owners and that when you judge between people you judge with justice; surely Allah admonishes you with what is excellent; surely Allah is Seeing, Hearing. Surely, Allâh commands you to make over the trusts (such as the affairs of the state) to those who are competent to it, and that when you judge between the people you should judge with justice. That which Allâh exhorts you to do is best indeed. Allâh is All-Hearing, All-Seeing. |
| 4:59 | يأيها الذين ءامنوا أطيعوا الله وأطيعوا الرسول وأولى الأمر منكم فإن تنزعتم فى شىء فردوه إلى الله والرسول إن كنتم تؤمنون بالله واليوم الءاخر ذلك خير وأحسن تأويلايَٟٓأَيُّهَا ٱلَّذِينَ ءَامَنُوٓا۟ أَطِيعُوا۟ ٱللَّهَ وَأَطِيعُوا۟ ٱلرَّسُولَ وَأُو۟لِى ٱلْأَمْرِ مِنكُمْ ۖ فَإِن تَنَٟزَعْتُمْ فِى شَىْءٍۢ فَرُدُّوهُ إِلَى ٱللَّهِ وَٱلرَّسُولِ إِن كُنتُمْ تُؤْمِنُونَ بِٱللَّهِ وَٱلْيَوْمِ ٱلْءَاخِرِ ۚ ذَٟلِكَ خَيْرٌۭ وَأَحْسَنُ تَأْوِيلًا Ihr, die ihr glaubtet, gehorcht Gott und gehorcht dem Gesandten und den Weisungsbefugten unter euch. Und wenn ihr in einer Sache strittet, so bringt sie zurück zu Gott und seinem Gesandten, wenn ihr an Gott und den letzten Tag zu glauben pflegtet. Dies ist besser und eine schönere Deutung O ihr Gläubigen! Gehorcht Gott, dem Gesandten und den Verantwortlichen unter euch! Und wenn eure Meinungen über eine Frage auseinandergehen, beruft euch auf Gott und den Gesandten, wenn ihr wirklich an Gott und den Jüngsten Tag glaubt! Das ist der richtige Weg und die treffsichere Entscheidung. O die ihr glaubt, gehorchet Allah und gehorchet dem Gesandten und denen, die Befehlsgewalt unter euch haben. Und wenn ihr in etwas uneins seid, so bringet es vor Allah und den Gesandten, so ihr an Allah glaubt und an den Jüngsten Tag. Das ist das Beste und am Ende auch das Empfehlenswerteste. O you who believe, you shall obey God, and you shall obey the messenger, and those in charge among you. If you dispute in any matter, you shall refer it to God and the messenger, if you do believe in God and the Last Day. This is better for you, and provides you with the best solution. O you who believe, obey God and obey the messenger and those in authority among you. But if you dispute in any matter, then you shall refer it to God and His messenger if you believe in God and the Last Day. That is better and more suitable for knowing. O ye who believe! Obey Allah, and obey the Messenger, and those charged with authority among you. If ye differ in anything among yourselves, refer it to Allah and His Messenger, if ye do believe in Allah and the Last Day: That is best, and most suitable for final determination. O you who have attained to faith! Pay heed unto God, and pay heed unto the Apostle and unto those from among you O ye who believe! Obey Allah, and obey the messenger and those of you who are in authority; and if ye have a dispute concerning any matter, refer it to Allah and the messenger if ye are (in truth) believers in Allah and the Last Day. That is better and more seemly in the end. Believers, obey Allah and obey the Messenger and those in authority among you. Should you dispute about anything refer it to Allah and the Messenger, if you believe in Allah and the Last Day. That is better and the best interpretation. O you who believe! obey Allah and obey the Apostle and those in authority from among you; then if you quarrel about anything, refer it to Allah and the Apostle, if you believe in Allah and the last day; this is better and very good in the end. O you who believe! obey Allâh and obey (His) Messenger and those who are in authority among you (to decide your affairs). And should you differ among yourselves in anything, refer it to Allâh and His Messenger (and judge according to their teachings), if indeed you believe in Allâh and the Last Day. That is (in your) best (interests) and most commendable in the long run. |
| 4:60 | ألم تر إلى الذين يزعمون أنهم ءامنوا بما أنزل إليك وما أنزل من قبلك يريدون أن يتحاكموا إلى الطغوت وقد أمروا أن يكفروا به ويريد الشيطن أن يضلهم ضللا بعيداأَلَمْ تَرَ إِلَى ٱلَّذِينَ يَزْعُمُونَ أَنَّهُمْ ءَامَنُوا۟ بِمَآ أُنزِلَ إِلَيْكَ وَمَآ أُنزِلَ مِن قَبْلِكَ يُرِيدُونَ أَن يَتَحَاكَمُوٓا۟ إِلَى ٱلطَّٟغُوتِ وَقَدْ أُمِرُوٓا۟ أَن يَكْفُرُوا۟ بِهِۦ وَيُرِيدُ ٱلشَّيْطَٟنُ أَن يُضِلَّهُمْ ضَلَٟلًۢا بَعِيدًۭا Sahst du nicht diejenigen, die behaupten, dass sie an das glaubten, was zu dir herabgesandt wurde, und an das, was vor dir herabgesandt wurde? Sie möchten, dass über ihnen von Gewaltherrschern Recht gesprochen wird. Es wurde ihnen bereits befohlen, sie abzuleugnen. Und der Satan möchte sie in einen weit entfernten Irrtum abirren lassen Wie seltsam sind jene Menschen, die behaupten, sie glaubten an die Offenbarung, die du erhalten hast und die Offenbarungen, die es vor dir gab, aber trotzdem auf das Urteil der bösen Mächte zurückgreifen wollen, obgleich ihnen doch befohlen worden war, sie zu leugnen. Der Satan will sie weit in die Irre führen. Weißt du nicht von denen, die vorgeben zu glauben, was zu dir hinabgesandt worden und was vor dir hinabgesandt worden ist? Sie wollen den Rechtsspruch bei den Frevlern suchen, wiewohl ihnen befohlen ward, nicht auf jene zu hören; denn Satan will sie in die weite Irre führen. Have you noted those who claim that they believe in what was revealed to you, and in what was revealed before you, then uphold the unjust laws of their idols? They were commanded to reject such laws. Indeed, it is the devil´s wish to lead them far astray. Did you not see those who claimed they believed in what was sent down to you and what was sent before you? They wanted to seek judgment using evil, while they were ordered to reject it. It is the devil who wants to lead them far astray. Hast thou not turned Thy vision to those who declare that they believe in the revelations that have come to thee and to those before thee? Their (real) wish is to resort together for judgment (in their disputes) to the Evil One, though they were ordered to reject him. But Satan´s wish is to lead them astray far away (from the right). ART THOU NOT aware of those who claim that they believe in what has been bestowed from on high upon thee, [O Prophet,] as well as in what was bestowed from on high before thee, [and yet] are willing to defer to the rule of the powers of evil - although they were bidden to deny it, seeing that Satan but wants to lead them far astray? Hast thou not seen those who pretend that they believe in that which is revealed unto thee and that which was revealed before thee, how they would go for judgment (in their disputes) to false deities when they have been ordered to abjure them? Satan would mislead them far astray. Have you not seen those who claim that they believe in what has been sent down to you and what was sent down before you? They desire to be judged by the idol, although they have been commanded to disbelieve it. But satan desires to lead them astray into far error. Have you not seen those who assert that they believe in what has been revealed to you and what was revealed before you? They desire to summon one another to the judgment of the Shaitan, though they were commanded to deny him, and the Shaitan desires to lead them astray into a remote error. Have you not considered the case of those who assert that they believe in what has been revealed to you and what has been revealed before you? On the contrary they desire to refer (their disputes) for judgment to the transgressor, whereas they were commanded to reject him, and satan desires to lead them astray to a far off straying. |
| 4:61 | وإذا قيل لهم تعالوا إلى ما أنزل الله وإلى الرسول رأيت المنفقين يصدون عنك صدوداوَإِذَا قِيلَ لَهُمْ تَعَالَوْا۟ إِلَىٰ مَآ أَنزَلَ ٱللَّهُ وَإِلَى ٱلرَّسُولِ رَأَيْتَ ٱلْمُنَٟفِقِينَ يَصُدُّونَ عَنكَ صُدُودًۭا Und wenn zu ihnen gesagt wurde: Kommt her zu dem, was Gott herabsandte, und zum Gesandten, sahst du die Heuchler von dir abweisend abweisen Sagt man ihnen: "Kommt zur Offenbarung, die Gott herabgesandt hat, und zum Gesandten!", wenden sich die Heuchler, wie du siehst, entschieden von dir ab. Und wenn ihnen gesagt wird: «Kommt her zu dem, was Allah herabgesandt hat, und zu dem Gesandten», siehst du die Heuchler sich in Widerwillen von dir abwenden. When they are told, "Come to what God has revealed, and to the messenger," you see the hypocrites shunning you completely. And if they are told: 'Come to what God has sent down and to the messenger,' you see the hypocrites turning away from you strongly. When it is said to them: "Come to what Allah hath revealed, and to the Messenger": Thou seest the Hypocrites avert their faces from thee in disgust. And so, whenever they are told, "Come unto that which God has bestowed from on high, and unto the Apostle," thou canst see these hypocrites turn away from thee with aversion. And then it is said unto them: Come unto that which Allah hath revealed and unto the messenger, thou seest the hypocrites turn from thee with aversion. When it is said to them: ´Come to what Allah has sent down and to the Messenger,´ you see the hypocrites completely barring the way to you. And when it is said to them: Come to what Allah has revealed and to the Apostle, you will see the hypocrites turning away from you with (utter) aversion. And when it is said to them, `Come to (follow) that which Allâh has revealed and to the perfect Messenger;´ you can see the hypocrites turn away from you with aversion. |
| 4:62 | فكيف إذا أصبتهم مصيبة بما قدمت أيديهم ثم جاءوك يحلفون بالله إن أردنا إلا إحسنا وتوفيقافَكَيْفَ إِذَآ أَصَٟبَتْهُم مُّصِيبَةٌۢ بِمَا قَدَّمَتْ أَيْدِيهِمْ ثُمَّ جَآءُوكَ يَحْلِفُونَ بِٱللَّهِ إِنْ أَرَدْنَآ إِلَّآ إِحْسَٟنًۭا وَتَوْفِيقًا Wie ist es aber, wenn sie ein Schicksalsschlag traf durch das, was ihre Hände vorausschickten. Danach kamen sie zu dir und schwören bei Gott: Gewiss, wir mochten nur Gutes und Gelingen Wie würde es ihnen ergehen, wenn eine Plage sie wegen ihrer Untaten heimsuchte? Sie würden dich dann aufsuchen und dir bei Gott schwören: "Wir wollten nichts anderes als das Gute und das Versöhnliche." Nun aber, wenn ein Unheil sie trifft für ihre Taten, kommen sie zu dir, schwörend bei Allah: «Wir wollten ja nur Gutes und Versöhnliches.» How will it be when a disaster hits them, as a consequence of their own works? They will come to you then and swear by God: "Our intentions were good and righteous!" Why then, when disaster befalls them for what their hands have delivered, do they come to you swearing by God that they only wanted to do good and reconcile? How then, when they are seized by misfortune, because of the deeds which they hands have sent forth? Then their come to thee, swearing by Allah: "We meant no more than good-will and conciliation!" But how [will they fare] when calamity befalls them [on the Day of Judgment] because of what they have wrought in this world How would it be if a misfortune smote them because of that which their own hands have sent before (them)? Then would they come unto thee, swearing by Allah that they were seeking naught but harmony and kindness. How would it be if some affliction hit them for what their hands have forwarded? Then, they would come to you swearing by Allah, ´We sought only kindness and conciliation!´ But how will it be when misfortune befalls them on account of what their hands have sent before? Then they will come to you swearing by Allah: We did not desire (anything) but good and concord. Then how is it that when a calamity befalls them because of their own misdoings they come to you swearing by Allâh (saying), `We meant nothing but to do good and (to effect) concord and reconciliation?´ |
| 4:63 | أولئك الذين يعلم الله ما فى قلوبهم فأعرض عنهم وعظهم وقل لهم فى أنفسهم قولا بليغاأُو۟لَٟٓئِكَ ٱلَّذِينَ يَعْلَمُ ٱللَّهُ مَا فِى قُلُوبِهِمْ فَأَعْرِضْ عَنْهُمْ وَعِظْهُمْ وَقُل لَّهُمْ فِىٓ أَنفُسِهِمْ قَوْلًۢا بَلِيغًۭا Jene sind diejenigen, von denen Gott weiß, was in ihren Herzen ist. So wende dich ab von ihnen, belehre sie und spreche ihnen aus ihren Seelen eine zutreffende Aussage Gott weiß, was diese Menschen in ihren Herzen verbergen. Kümmere dich nicht um ihr Gerede! Belehre sie und rede mit Worten auf sie ein, die sie erreichen! Diese sind es, von denen Allah wohl weiß, was in ihren Herzen ist. So wende dich ab von ihnen und ermahne sie und sprich ein eindringliches Wort zu ihnen über sie selbst. God is fully aware of their innermost intentions. You shall ignore them, enlighten them, and give them good advice that may save their souls. These are a people whom God knows what is in their hearts, so turn away from them and advise them, and say to them in their souls a clear saying. Those men,-Allah knows what is in their hearts; so keep clear of them, but admonish them, and speak to them a word to reach their very souls. As for them - God knows all that is in their hearts; so leave them alone, and admonish them, and speak unto them about themselves in a gravely searching manner: Those are they, the secrets of whose hearts Allah knoweth. So oppose them and admonish them, and address them in plain terms about their souls. Those, Allah knows what is in their hearts, so turn away from them, and exhort them, and say to them penetrating words about themselves. These are they of whom Allah knows what is in their hearts; therefore turn aside from them and admonish them, and speak to them effectual words concerning themselves. It is they of whom Allâh knows what is in their hearts. So turn aside from them, and admonish them and speak to them with regard to their ownselves an effective word. |
| 4:64 | وما أرسلنا من رسول إلا ليطاع بإذن الله ولو أنهم إذ ظلموا أنفسهم جاءوك فاستغفروا الله واستغفر لهم الرسول لوجدوا الله توابا رحيماوَمَآ أَرْسَلْنَا مِن رَّسُولٍ إِلَّا لِيُطَاعَ بِإِذْنِ ٱللَّهِ ۚ وَلَوْ أَنَّهُمْ إِذ ظَّلَمُوٓا۟ أَنفُسَهُمْ جَآءُوكَ فَٱسْتَغْفَرُوا۟ ٱللَّهَ وَٱسْتَغْفَرَ لَهُمُ ٱلرَّسُولُ لَوَجَدُوا۟ ٱللَّهَ تَوَّابًۭا رَّحِيمًۭا Und wir sandten keinen Gesandten, außer dass ihm mit der Erlaubnis Gottes gehorcht wird. Und würden sie, wenn sie sich selbst Unrecht täten, zu dir kommen, so sie Gott um Vergebung bitten, und würde der Gesandte für sie um Vergebung bitten, so fänden sie Gott sicherlich Reue annehmend und gnädig Wir haben nie einen Gesandten entboten, außer, damit ihm, mit der Erlaubnis Gottes, gehorcht werde. Wenn sie, nachdem sie sich selbst unrecht getan hatten, ihre Untat erkannt, dich aufgesucht und Gott um Vergebung angefleht hätten, und der Gesandte hätte für sie um Verzeihung gebeten, dann hätten sie Gott voller Vergebung und Barmherzigkeit gefunden. Und Wir entsandten nur darum einen Gesandten, daß ihm gehorcht würde nach Allahs Gebot. Und wären sie zu dir gekommen, nachdem sie sich versündigt, und hätten Allahs Verzeihung erfleht und hätte der Gesandte (auch) für sie um Verzeihung gebeten, sie hätten gewiß Allah mitleidsvoll vergebend, barmherzig gefunden. We did not send any messenger except to be obeyed in accordance with God´s will. Had they, when they wronged their souls, come to you and prayed to God for forgiveness, and the messenger prayed for their forgiveness, they would have found God Redeemer, Most Merciful. We do not send a messenger except to be obeyed with the permission of God. And had they come to you when they had wronged themselves and sought the forgiveness of God, and the messenger sought forgiveness for them, they would have then found God to be Pardoning, Merciful. We sent not a messenger, but to be obeyed, in accordance with the will of Allah. If they had only, when they were unjust to themselves, come unto thee and asked Allah´s forgiveness, and the Messenger had asked forgiveness for them, they would have found Allah indeed Oft-returning, Most Merciful. for We have never sent any apostle save that he should be heeded by God´s leave. If, then, after having sinned against themselves, they would but come round to thee and ask God to forgive them - with the Apostle, too, praying that they be forgiven - they would assuredly find that God is an acceptor of repentance, a dispenser of grace. We sent no messenger save that he should be obeyed by Allah´s leave. And if, when they had wronged themselves, they had but come unto thee and asked forgiveness of Allah and asked forgiveness of the messenger, they would have found Allah Forgiving, Merciful. We did not send a Messenger except that he should be obeyed, by the permission of Allah. If, when they wronged themselves, they had come to you and asked Allah for forgiveness, and the Messenger had asked for forgiveness for them, they would have found Allah the Turner, the Most Merciful. And We did not send any apostle but that he should be obeyed by Allah´s permission; and had they, when they were unjust to themselves, come to you and asked forgiveness of Allah and the Apostle had (also) asked forgiveness for them, they would have found Allah Oft-returning (to mercy), Merciful. And We have sent no Messenger but that he should be obeyed by the leave of Allâh. Had they, when they had acted contrary to their own interests, come to you and sought the protection of Allâh, and had this perfect Messenger (also) sought protection for them they would have surely found Allâh Oft-Returning with compassion, Ever Merciful. |
| 4:65 | فلا وربك لا يؤمنون حتى يحكموك فيما شجر بينهم ثم لا يجدوا فى أنفسهم حرجا مما قضيت ويسلموا تسليمافَلَا وَرَبِّكَ لَا يُؤْمِنُونَ حَتَّىٰ يُحَكِّمُوكَ فِيمَا شَجَرَ بَيْنَهُمْ ثُمَّ لَا يَجِدُوا۟ فِىٓ أَنفُسِهِمْ حَرَجًۭا مِّمَّا قَضَيْتَ وَيُسَلِّمُوا۟ تَسْلِيمًۭا Aber nein, bei deinem Herrn, sie glauben nicht, bis sie dich richten lassen über das, was zwischen ihnen zwiespältig war. Danach finden sie in sich selbst keine Bürde wegen dessen, was du richtetest. Und sie ergeben sich ergebungsvoll Nein, sie können gewiß nicht eher als Gläubige gelten, bis sie dich über ihre Streitfragen entscheiden lassen, deine Entscheidung willig annehmen und sich völlig fügen. Aber nein, bei deinem Herrn, sie sind nicht eher Gläubige, als bis sie dich zum Richter über alles machen, was zwischen ihnen strittig ist, und dann in ihren Herzen kein Bedenken finden gegen deinen Entscheid, und sich in Ergebung fügen. Never indeed, by your Lord; they are not believers unless they come to you to judge in their disputes, then find no hesitation in their hearts whatsoever in accepting your judgment. They must submit a total submission. No, by your Lord, they will not believe until they make you judge in what they dispute with each other, then they will not find in their souls any animosity for what you have decided, and they will comply completely. But no, by the Lord, they can have no (real) Faith, until they make thee judge in all disputes between them, and find in their souls no resistance against Thy decisions, but accept them with the fullest conviction. But nay, by thy Sustainer! They do not [really] believe unless they make thee [O Prophet] a judge of all on which they disagree among themselves, and then find in their hearts no bar to an acceptance of thy decision and give themselves up [to it] in utter self-surrender. But nay, by thy lord, they will not believe (in truth) until they make thee judge of what is in dispute between them and find within themselves no dislike of that which thou decidest, and submit with full submission. But no, by your Lord, they will not believe you until they make you the judge regarding the disagreement between them, then, they will not find in themselves any discomfort concerning your verdict, and will surrender to you in full submission. But no! by your Lord! they do not believe (in reality) until they make you a judge of that which has become a matter of disagreement among them, and then do not find any straitness in their hearts as to what you have decided and submit with entire submission. But no, (not so as they have asserted,) by your Lord! they are no believers at all unless they refer all their disputes (that arise between them) to you for judgment, then they do not find any demur in their minds about the propriety of your judgment, and they submit (to your decisions) with entire submission. |
| 4:66 | ولو أنا كتبنا عليهم أن اقتلوا أنفسكم أو اخرجوا من ديركم ما فعلوه إلا قليل منهم ولو أنهم فعلوا ما يوعظون به لكان خيرا لهم وأشد تثبيتاوَلَوْ أَنَّا كَتَبْنَا عَلَيْهِمْ أَنِ ٱقْتُلُوٓا۟ أَنفُسَكُمْ أَوِ ٱخْرُجُوا۟ مِن دِيَٟرِكُم مَّا فَعَلُوهُ إِلَّا قَلِيلٌۭ مِّنْهُمْ ۖ وَلَوْ أَنَّهُمْ فَعَلُوا۟ مَا يُوعَظُونَ بِهِۦ لَكَانَ خَيْرًۭا لَّهُمْ وَأَشَدَّ تَثْبِيتًۭا Und hätten wir ihnen vorgeschrieben: 'Tötet euer Selbst oder geht raus aus euren Wohnstätten', sie täten es nicht, außer wenige von ihnen. Und täten sie doch, worüber sie belehrt werden, wäre es besser für sie und eine stärkere Festigung Wenn Wir ihnen vorgeschrieben hätten, den Tod nicht zu scheuen oder die Heimat zu verlassen, um zu kämpfen, hätten sie es nicht getan, ausgenommen wenige unter ihnen. Wenn sie das befolgt hätten, wozu sie ermahnt worden waren, wäre es für sie gut gewesen und für ihr Inneres eine starke Festigung. Und hätten Wir ihnen befohlen: «Tötet euch selbst oder verlasset eure Häuser», sie würden es nicht getan haben, ausgenommen einige wenige von ihnen; hätten sie aber das getan, wozu sie aufgefordert wurden, es wäre wahrlich besser für sie gewesen und stärkender. Had we decreed for them: "You must offer your lives," or "Give up your homes," they would not have done it, except for a few of them. (Even if such a command was issued,) had they done what they were commanded to do, it would have been better for them, and would prove the strength of their faith. And had We decreed for them: 'Kill yourselves,' or 'Leave your land,' they would not have done so except for a few of them. And if they had done what they were advised with, it would have been better for them and helped to strengthen them. If We had ordered them to sacrifice their lives or to leave their homes, very few of them would have done it: But if they had done what they were (actually) told, it would have been best for them, and would have gone farthest to strengthen their (faith); Yet if We were to ordain for them, - although, if they did what they are admonished to do, it would indeed be for their own good and apt to strengthen them greatly [in faith], And if We had decreed for them : Lay down your lives or go forth from your dwellings, but few of them would have done it; though if they did what they are exhorted to do it would be better for them, and more strengthening; Had We written for them, saying, ´Slay yourselves,´ or ´Emerge from your houses,´ they would not have done so, except a few of them. Yet, if they had done as they were exhorted, it would have been better for them, and stronger in firmness, And if We had prescribed for them: Lay down your lives or go forth from your homes, they would not have done it except a few of them; and if they had done what they were admonished, it would have certainly been better for them and best in strengthening (them); If We had made it binding on them, `Lay down your lives or go out of your homes,´ they would not have done it, excepting a few of them. And if they had done what they are exhorted to do, it would surely have been better for them and conducive to a greater strength (in their faith); |
| 4:67 | وإذا لءاتينهم من لدنا أجرا عظيماوَإِذًۭا لَّءَاتَيْنَٟهُم مِّن لَّدُنَّآ أَجْرًا عَظِيمًۭا Und dann hätten wir ihnen unsererseits einen gewaltigen Lohn zukommen lassen Wir hätten ihnen einen überaus großen Lohn von Uns gewährt. Und dann hätten Wir ihnen gewiß einen großen Lohn von Uns aus gegeben; And we would have granted them a great recompense. Then We would have given them from Us a great recompense. And We should then have given them from our presence a great reward; whereupon We should indeed grant them, out of Our grace, a mighty reward, And then We should bestow upon them from Our presence an immense reward, and then We would surely have given them from Our Own, a great wage, And then We would certainly have given them from Ourselves a great reward. And in that case We could certainly have bestowed upon them from Ourself a great reward; |
| 4:68 | ولهدينهم صرطا مستقيماوَلَهَدَيْنَٟهُمْ صِرَٟطًۭا مُّسْتَقِيمًۭا Und wir hätten sie einen geraden Pfad geleitet Und Wir hätten sie zum geraden Weg geleitet. Und Wir hätten sie sicher geleitet auf den geraden Weg. And we would have guided them in the right path. And We would have guided them to a straight path. And We should have shown them the Straight Way. and indeed guide them onto a straight way. And should guide them unto a straight path. and guided them to a Straight Path. And We would certainly have guided them in the right path. And We would have surely guided them in the exact right path. |
| 4:69 | ومن يطع الله والرسول فأولئك مع الذين أنعم الله عليهم من النبين والصديقين والشهداء والصلحين وحسن أولئك رفيقاوَمَن يُطِعِ ٱللَّهَ وَٱلرَّسُولَ فَأُو۟لَٟٓئِكَ مَعَ ٱلَّذِينَ أَنْعَمَ ٱللَّهُ عَلَيْهِم مِّنَ ٱلنَّبِيِّۦنَ وَٱلصِّدِّيقِينَ وَٱلشُّهَدَآءِ وَٱلصَّٟلِحِينَ ۚ وَحَسُنَ أُو۟لَٟٓئِكَ رَفِيقًۭا Und wer Gott und dem Gesandten gehorcht, so ist jener mit denjenigen von den Propheten, den Ehrlichen, den Zeugen und den Rechtschaffenen, die Gott begünstigte. Und schön ist es, jene als Begleiter zu haben Die Gläubigen, die Gott und dem Gesandten gehorchen, gesellen sich im Jenseits zu den Propheten, zu den wahren Anhängern, Märtyrern und Rechtschaffenen, denen Gott Gnade erwiesen hat. Das sind die besten Gefährten. Wer Allah und dem Gesandten gehorcht, soll unter denen sein, denen Allah Seine Huld gewährt hat, nämlich unter den Propheten, den Wahrhaftigen, den Blutzeugen und den Gerechten; und das sind die besten Gefährten. Those who obey God and the messenger belong with those blessed by God -- the prophets, the saints, the martyrs, and the righteous. These are the best company. And whoever obeys God and the messenger will be among those whom God has blessed from the prophets and the truthful and the martyrs and the upright. What an excellent companionship! All who obey Allah and the messenger are in the company of those on whom is the Grace of Allah,- of the prophets (who teach), the sincere (lovers of Truth), the witnesses (who testify), and the Righteous (who do good): Ah! what a beautiful fellowship! For, all who pay heed unto God and the Apostle shall be among those upon whom God has bestowed His blessings: the prophets, and those who never deviated from the truth, and those who [with their lives] bore witness to the truth, and the righteous ones: and how goodly a company are these! Whoso obeyeth Allah and the messenger, they are with those unto whom Allah hath shown favor, of the Prophets and the saints and the martyrs and the righteous. The best of company are they! Whosoever obeys Allah, and the Messenger, they are with those whom Allah has favored, the Prophets, the sincere, the martyrs and the righteous, and these are the best company. And whoever obeys Allah and the Apostle, these are with those upon whom Allah has bestowed favors from among the prophets and the truthful and the martyrs and the good, and a goodly company are they! And those who obey Allâh and this perfect Messenger, it is these who are with those upon whom Allâh has bestowed His blessings (in this life and the Hereafter) - the Prophets, the Truthful (in their belief, words and deeds), and the Bearers of Testimony (to the truth of the religion of Allâh by their words and deeds), as well as the Martyrs, and the Righteous (who stick to the right course under all circumstances), and how excellent companions they are! |
| 4:70 | ذلك الفضل من الله وكفى بالله عليماذَٟلِكَ ٱلْفَضْلُ مِنَ ٱللَّهِ ۚ وَكَفَىٰ بِٱللَّهِ عَلِيمًۭا Das ist die Gunst von Gott. Und Gott genügt als Wissender Das ist Gottes Gunst, die Er allein gewährt. Gott genügt als der Wissende. Solche Gnade ist von Allah, und Allah weiß zur Genüge. Such is the blessing from God; God is the best Knower. That is the bounty from God; and God knows what is best. Such is the bounty from Allah: And sufficient is it that Allah knoweth all. Such is the bounty of God - and none has the knowledge which God has. Such is the bounty of Allah, and Allah sufficeth as knower. This is the Bounty of Allah. It is sufficient that Allah is the Knowledgeable. This is grace from Allah, and sufficient is Allah as the Knower. This is the grace from Allâh (if such companions are available). And Allâh suffices as One Who is All Knowing. |
| 4:71 | يأيها الذين ءامنوا خذوا حذركم فانفروا ثبات أو انفروا جميعايَٟٓأَيُّهَا ٱلَّذِينَ ءَامَنُوا۟ خُذُوا۟ حِذْرَكُمْ فَٱنفِرُوا۟ ثُبَاتٍ أَوِ ٱنفِرُوا۟ جَمِيعًۭا Ihr, die ihr glaubtet, nehmt euch in Acht. So zieht gefestigt aus oder zieht allesamt aus O Ihr Gläubigen! Seid auf der Hut und rückt in kleinen Gruppen nacheinander oder alle zusammen aus! O die ihr glaubt, seid auf eurer Hut, dann zieht entweder truppweise aus oder alle zusammen. O you who believe, you shall remain alert, and mobilize as individuals, or mobilize all together. O you who believe, take your precaution by going out in clusters, or going out all together. O ye who believe! Take your precautions, and either go forth in parties or go forth all together. O YOU who have attained to faith! Be fully prepared against danger, whether you go to war in small groups or all together. O ye who believe! Take your precautions, then advance the proven ones, or advance all together. Believers, take your precautions. March in detachments or march all together. O you who believe! take your precaution, then go forth in detachments or go forth in a body. O you who believe! take your precautions always by way of security, then either march forward in separate companies or march forward in a body (according to the requirement of the war situation). |
| 4:72 | وإن منكم لمن ليبطئن فإن أصبتكم مصيبة قال قد أنعم الله على إذ لم أكن معهم شهيداوَإِنَّ مِنكُمْ لَمَن لَّيُبَطِّئَنَّ فَإِنْ أَصَٟبَتْكُم مُّصِيبَةٌۭ قَالَ قَدْ أَنْعَمَ ٱللَّهُ عَلَىَّ إِذْ لَمْ أَكُن مَّعَهُمْ شَهِيدًۭا Und gewiss, unter euch gibt es den, der zögerlich ist. Und falls euch ein Schicksalsschlag traf, sagte er: Gott begünstigte mich, da ich mit ihnen kein Zeuge war Unter euch gibt es manchen, der zögert und langsam ausrückt. Wenn euch (im Kampf) ein Unheil geschieht, sagt er: "Gott hat mir eine Gnade erwiesen, daß ich nicht bei ihnen war." Unter euch ist wohl mancher, der zurückbleibt, und wenn euch ein Unglück trifft, sagt er: «Wahrlich, Allah ist gnädig zu mir gewesen, daß ich nicht bei ihnen zugegen war.» Surely, there are those among you who would drag their feet, then, if a setback afflicts you, they would say, "God has blessed me that I was not martyred with them." And from among you are those who would slow behind, so that if disaster befalls you he would say: 'God has blessed me that I was not a martyr with them!' There are certainly among you men who would tarry behind: If a misfortune befalls you, they say: "Allah did favour us in that we were not present among them." And, behold, there are indeed among you such as would lag behind, and then, if calamity befalls you, say, "God has bestowed His favour upon me in that I did not accompany them." Lo! among you there is he who Loitereth; and if disaster overtook you, he would say: Allah hath been gracious unto me since I was not present with them! Surely, there are among you, he who lingers, then, if an affliction hits you, he would say: ´Allah has favored me, that I was not a martyr with them.´ And surely among you is he who would certainly hang back! If then a misfortune befalls you he says: Surely Allah conferred a benefit on me that I was not present with them. And indeed there is among you who tarries behind (and does not leave to fight in the cause of Allâh). Then, if a calamity befalls you, he says, `Allâh has been gracious to me, indeed, since I was not present with them.´ |
| 4:73 | ولئن أصبكم فضل من الله ليقولن كأن لم تكن بينكم وبينه مودة يليتنى كنت معهم فأفوز فوزا عظيماوَلَىِٕنْ أَصَٟبَكُمْ فَضْلٌۭ مِّنَ ٱللَّهِ لَيَقُولَنَّ كَأَن لَّمْ تَكُنۢ بَيْنَكُمْ وَبَيْنَهُۥ مَوَدَّةٌۭ يَٟلَيْتَنِى كُنتُ مَعَهُمْ فَأَفُوزَ فَوْزًا عَظِيمًۭا Und wenn euch eine Gunst von Gott traf, so sagte er sicherlich, als wäre keine Zuneigung zwischen euch und ihm gewesen: Wäre ich mit ihnen gewesen, so hätte ich einen gewaltigen Gewinn gewonnen Wenn Gott euch aber Huld erweist und euch den Sieg beschert, dann würde er so sprechen, als hätte er keine enge Bindung zu euch gehabt und sagen: "Schade, daß ich nicht mit dabei war! Ich hätte gesiegt und eine große Beute gemacht!" Begegnet euch aber ein Glück von Allah, dann sagt er, als wäre keine Freundschaft zwischen euch und ihm: «Wäre ich doch bei ihnen gewesen, dann hätte ich einen großen Erfolg errungen!» But if you attain a blessing from God, they would say, as if no friendship ever existed between you and them, "I wish I was with them, so I could share in such a great victory." And if grace from God benefits you, he will speak as if there had not been affection between you and him: 'Oh, I wish I had been with them so I would have triumphed a great triumph.' But if good fortune comes to you from Allah, they would be sure to say - as if there had never been Ties of affection between you and them - "Oh! I wish I had been with them; a fine thing should I then have made of it!" But if good fortune comes to you from God, such a person is sure to say - just as if there had never been any question of love between you and him - : "Oh, would that I had been with them, and thus had a [share in their] mighty triumph !" And if a bounty from Allah befell you, he would surely cry, as if there had been no love between you and him: Oh, would that I had been with them, then should I have achieved a great success! But, if the Bounty of Allah reaches you, he would surely say as if there had never been any affection between you and him: ´Would that I had been with them! I should have indeed won a great triumph.´ And if grace from Allah come to you, he would certainly cry out, as if there had not been any friendship between you and him: Would that I had been with them, then I should have attained a mighty good fortune. And if some good fortune comes to you from Allâh he would cry, as if there were no friendship between you and him, `Would that I had been with them, had it been so I should have indeed achieved a great success.´ |
| 4:74 | فليقتل فى سبيل الله الذين يشرون الحيوة الدنيا بالءاخرة ومن يقتل فى سبيل الله فيقتل أو يغلب فسوف نؤتيه أجرا عظيمافَلْيُقَٟتِلْ فِى سَبِيلِ ٱللَّهِ ٱلَّذِينَ يَشْرُونَ ٱلْحَيَوٰةَ ٱلدُّنْيَا بِٱلْءَاخِرَةِ ۚ وَمَن يُقَٟتِلْ فِى سَبِيلِ ٱللَّهِ فَيُقْتَلْ أَوْ يَغْلِبْ فَسَوْفَ نُؤْتِيهِ أَجْرًا عَظِيمًۭا So sollen diejenigen auf dem Wege Gottes kämpfen, die das diesseitige Leben um das Letzte verkaufen. Und wer auf dem Wege Gottes kämpft und getötet oder siegreich wird, ihm werden wir dann einen gewaltigen Lohn zukommen lassen Auf dem Weg Gottes sollen nur die kämpfen, die ihr Leben auf Erden für das Jenseits opfern. Wer auf dem Weg Gottes kämpft - ob er dabei fällt oder siegt - dem gönnen Wir im Jenseits einen überaus hohen Lohn. Laßt also solche für Allahs Sache kämpfen, die das irdische Leben hinzugeben gewillt sind für das zukünftige. Und wer für Allahs Sache ficht, ob er fällt oder siegt, Wir werden ihm bald großen Lohn gewähren. Those who readily fight in the cause of God are those who forsake this world in favor of the Hereafter. Whoever fights in the cause of God, then gets killed, or attains victory, we will surely grant him a great recompense. Let those who seek to purchase the Hereafter rather than this world fight in the cause of God. And whoever fights in the cause of God and is killed or attains victory, then We will grant him a great recompense. Let those fight in the cause of Allah Who sell the life of this world for the hereafter. To him who fighteth in the cause of Allah,- whether he is slain or gets victory - Soon shall We give him a reward of great (value). Hence, let them fight in God´s cause - all who are willing to barter the life of this world for the life to come: for unto him who fights in God´s cause, whether he be slain or be victorious, We shall in time grant a mighty reward. Let those fight in the way of Allah who sell the life of this world for the other. Whoso fighteth in the way of Allah, be he slain or be he victorious, on him We shall bestow a vast reward. So let those who sell the worldly life for the Everlasting Life fight in the way of Allah, whoever fights in the way of Allah, and is killed or conquers, We shall give him a great wage. Therefore let those fight in the way of Allah, who sell this world´s life for the hereafter; and whoever fights in the way of Allah, then be he slain or be he victorious, We shall grant him a mighty reward. Let those, who would prefer the Hereafter to the present life, fight in the cause of Allâh. And whoso fights in the cause of Allâh and is killed or conquers, We shall soon grant him a great reward. |
| 4:75 | وما لكم لا تقتلون فى سبيل الله والمستضعفين من الرجال والنساء والولدن الذين يقولون ربنا أخرجنا من هذه القرية الظالم أهلها واجعل لنا من لدنك وليا واجعل لنا من لدنك نصيراوَمَا لَكُمْ لَا تُقَٟتِلُونَ فِى سَبِيلِ ٱللَّهِ وَٱلْمُسْتَضْعَفِينَ مِنَ ٱلرِّجَالِ وَٱلنِّسَآءِ وَٱلْوِلْدَٟنِ ٱلَّذِينَ يَقُولُونَ رَبَّنَآ أَخْرِجْنَا مِنْ هَٟذِهِ ٱلْقَرْيَةِ ٱلظَّالِمِ أَهْلُهَا وَٱجْعَل لَّنَا مِن لَّدُنكَ وَلِيًّۭا وَٱجْعَل لَّنَا مِن لَّدُنكَ نَصِيرًا Und was ist mit euch, dass ihr nicht auf dem Weg Gottes kämpft. Und die Geschwächten von den Männern, den Frauen und den Kindern, diejenigen sagen: Unser Herr, bring uns aus dieser Ortschaft heraus, deren Leute ungerecht sind, und mache für uns deinerseits einen Verbündeten und mache für uns deinerseits einen Helfer Warum kämpft ihr nicht für Gottes Sache, für die unterdrückten Männer, Frauen und Kinder, die Gott anflehen: "Unser Herr! Rette uns aus dieser Stadt, die von Ungerechten regiert wird, und schicke uns durch Deine Gunst einen Beschützer und einen Helfer, der uns zum Sieg führt!" Und was ist euch, daß ihr nicht kämpfet für Allahs Sache und für die der Schwachen - Männer, Frauen und Kinder -, die sprechen: «Unser Herr, führe uns heraus aus dieser Stadt, deren Bewohner Bedrücker sind, und gib uns von Dir einen Beschützer, und gib uns von Dir einen Helfer»? Why should you not fight in the cause of God when weak men, women, and children are imploring: "Our Lord, deliver us from this community whose people are oppressive, and be You our Lord and Master." And why do you not fight in the cause of God, when the weak among the men and women and children say: 'Our Lord, bring us out of this town whose people are wicked, and grant us from Yourself a supporter, and grant us from Yourself a victor!' And why should ye not fight in the cause of Allah and of those who, being weak, are ill-treated (and oppressed)?- Men, women, and children, whose cry is: "Our Lord! Rescue us from this town, whose people are oppressors; and raise for us from thee one who will protect; and raise for us from thee one who will help!" And how could you refuse to fight in the cause of God and of the utterly helpless men and women and children who are crying, "O our Sustainer! Lead us forth [to freedom] out of this land whose people are oppressors, and raise for us, out of Thy grace, a protector, and raise for us, out of Thy grace, one who will bring us succour!" How should ye not fight for the cause of Allah and of the feeble among men and of the women and the children who are crying: Our Lord! Bring us forth from out this town of which the people are oppressors! Oh, give us from Thy presence some protecting friend! Oh, give us from Thy presence some defender! So why is it, that you do not fight in the way of Allah, and for the abased among men, women, and children who say: ´Our Lord, bring us out from this village whose people are harmdoers, and give to us a guardian from You, and give to us a helper from You.´ And what reason have you that you should not fight in the way of Allah and of the weak among the men and the women and the children, (of) those who say: Our Lord! cause us to go forth from this town, whose people are oppressors, and give us from Thee a guardian and give us from Thee a helper. What (excuse) have you (to offer) that you would not fight in the cause of Allâh and for (the rescue of) the weak and the down-trodden men and women and the children who all say, `Our Lord! take us out of this town of which the people are tyrants, and grant us a defender who comes from You and a helper by Your Own grace.´ |
| 4:76 | الذين ءامنوا يقتلون فى سبيل الله والذين كفروا يقتلون فى سبيل الطغوت فقتلوا أولياء الشيطن إن كيد الشيطن كان ضعيفاٱلَّذِينَ ءَامَنُوا۟ يُقَٟتِلُونَ فِى سَبِيلِ ٱللَّهِ ۖ وَٱلَّذِينَ كَفَرُوا۟ يُقَٟتِلُونَ فِى سَبِيلِ ٱلطَّٟغُوتِ فَقَٟتِلُوٓا۟ أَوْلِيَآءَ ٱلشَّيْطَٟنِ ۖ إِنَّ كَيْدَ ٱلشَّيْطَٟنِ كَانَ ضَعِيفًا Diejenigen, die glaubten, kämpfen auf dem Wege Gottes, und diejenigen, die ableugneten, kämpfen auf dem Wege der Gewaltherrscher. So bekämpft die Verbündeten des Satans. Gewiss, die List des Satans war schwach Die Gläubigen kämpfen für Gott, und die Ungläubigen kämpfen auf dem Weg des Bösen. Kämpft gegen die Anhänger des Satans, ist doch seine List kraftlos! Die da glauben, kämpfen für Allahs Sache, und die nicht glauben, kämpfen für die Sache des Bösen. Kämpft darum wider die Freunde Satans! Denn gewiß, Satans Feldherrnkunst ist schwach. Those who believe are fighting for the cause of God, while those who disbelieve are fighting for the cause of tyranny. Therefore, you shall fight the devil´s allies; the devil´s power is nil. Those who believe fight in the cause of God, while those who reject fight in the cause of evil; so fight the supporters of the devil, for the planning of the devil is weak. Those who believe fight in the cause of Allah, and those who reject Faith Fight in the cause of Evil: So fight ye against the friends of Satan: feeble indeed is the cunning of Satan. Those who have attained to faith fight in the cause of God, whereas those who are bent on denying the truth fight in the cause of the powers of evil. Fight, then, against those friends of Satan: verily, Satan´s guile is weak indeed! Those who believe do battle for the cause of Allah; and those who disbelieve do battle for the cause of idols. So fight the minions of the devil. Lo! the devil´s strategy is ever weak. And those who believe fight in the way of Allah, but those who disbelieve fight in the way of the idol. Therefore, fight against those guided by satan. Indeed, satan´s guile is always weak. Those who believe fight in the way of Allah, and those who disbelieve fight in the way of the Shaitan. Fight therefore against the friends of the Shaitan; surely the strategy of the Shaitan is weak. Those who believe fight in the cause of Allâh, and those who choose disbelief fight in the cause of the transgressor; fight you, therefore, against the friends of satan, surely, the stratagem of satan is ever weak. |
| 4:77 | ألم تر إلى الذين قيل لهم كفوا أيديكم وأقيموا الصلوة وءاتوا الزكوة فلما كتب عليهم القتال إذا فريق منهم يخشون الناس كخشية الله أو أشد خشية وقالوا ربنا لم كتبت علينا القتال لولا أخرتنا إلى أجل قريب قل متع الدنيا قليل والءاخرة خير لمن اتقى ولا تظلمون فتيلاأَلَمْ تَرَ إِلَى ٱلَّذِينَ قِيلَ لَهُمْ كُفُّوٓا۟ أَيْدِيَكُمْ وَأَقِيمُوا۟ ٱلصَّلَوٰةَ وَءَاتُوا۟ ٱلزَّكَوٰةَ فَلَمَّا كُتِبَ عَلَيْهِمُ ٱلْقِتَالُ إِذَا فَرِيقٌۭ مِّنْهُمْ يَخْشَوْنَ ٱلنَّاسَ كَخَشْيَةِ ٱللَّهِ أَوْ أَشَدَّ خَشْيَةًۭ ۚ وَقَالُوا۟ رَبَّنَا لِمَ كَتَبْتَ عَلَيْنَا ٱلْقِتَالَ لَوْلَآ أَخَّرْتَنَآ إِلَىٰٓ أَجَلٍۢ قَرِيبٍۢ ۗ قُلْ مَتَٟعُ ٱلدُّنْيَا قَلِيلٌۭ وَٱلْءَاخِرَةُ خَيْرٌۭ لِّمَنِ ٱتَّقَىٰ وَلَا تُظْلَمُونَ فَتِيلًا Sahst du nicht jene, zu denen gesagt wurde: Haltet eure Hände zurück, erhaltet den Kontakt aufrecht und steuert zur Verbesserung bei. Als ihnen der Kampf vorgeschrieben wurde, da fürchtete eine Gruppe von ihnen die Menschen wie in Gottesfurcht oder in stärkerer Furcht. Und sie sagten: Unser Herr, wieso schriebst du uns den Kampf vor? Hättest du uns doch auf eine nahe Frist zurückgestellt. Sage: Der Genuss des Diesseits ist wenig und das Letzte ist besser für den, der achtsam war. Und euch wird nicht ein Fädchen Unrecht getan Wie seltsam sind die Menschen, denen gesagt wurde: "Laßt vom Kampf ab (er ist noch nicht angesagt), verrichtet das Gebet und entrichtet die Zakat-Abgaben!" Als ihnen dann (in Medina) der Kampf vorgeschrieben wurde, da fürchteten sich einige unter ihnen vor dem Feind, wie man sich vor Gott zu fürchten hat oder mehr. Sie sprachen: "Unser Herr! Warum hast Du uns vorgeschrieben zu kämpfen? Gewähre uns doch einen kurzen Aufschub! " Sprich: "Kurz ist der Genuß auf Erden. Das Jenseits ist weitaus besser für den Frommen. Gott gewährt jedem seinen Lohn, und niemandem geschieht auch nur das geringste Unrecht." Hast du nicht Kunde von denen, welchen gesagt wurde: «Zügelt eure Hände, verrichtet das Gebet und zahlet die Zakat»? Doch wenn ihnen Kampf verordnet wurde, da fürchtete ein Teil von ihnen die Menschen, wie die Furcht vor Allah oder mit noch größerer Furcht; und sie sagten: «Unser Herr, warum hast Du uns Kampf verordnet? Möchtest Du uns nicht noch eine Weile Aufschub gewähren?» Sprich: «Der Vorteil dieser Welt ist gering und das Jenseits wird besser sein für den Gottesfürchtigen; und kein Quentchen Unrecht sollt ihr erleiden.» Have you noted those who were told, "You do not have to fight; all you need to do is observe the Contact Prayers (Salat) and give the obligatory charity (Zakat)," then, when fighting was decreed for them, they feared the people as much as they feared God, or even more? They said, "Our Lord, why did You force this fighting on us? If only You respite us for awhile!" Say, "The materials of this world are nil, while the Hereafter is far better for the righteous, and you never suffer the slightest injustice." Did you not see those who were told: 'Cease your aggression, and hold the contact prayer, and contribute towards purification.' But when fighting was decreed for them, a group of them were concerned towards the people as they would have been concerned towards God or even more so. And they said: 'Our Lord, why did You decree fighting for us? If only You would delay for us until another time.' Say: 'The enjoyment of this world is little, and the Hereafter is far better for those who are aware; you will not be wronged in the least.' Hast thou not turned Thy vision to those who were told to hold back their hands (from fight) but establish regular prayers and spend in regular charity? When (at length) the order for fighting was issued to them, behold! a section of them feared men as - or even more than - they should have feared Allah: They said: "Our Lord! Why hast Thou ordered us to fight? Wouldst Thou not Grant us respite to our (natural) term, near (enough)?" Say: "Short is the enjoyment of this world: the Hereafter is the best for those who do right: Never will ye be dealt with unjustly in the very least! ART THOU NOT aware of those who have been told, "Curb your hands, and be constant in prayer, and render the purifying dues"? But as soon as fighting [in God´s cause] is ordained for them, lo, some of them stand in awe of men as one should stand in awe of God - or in even greater awe - and say, "O our Sustainer! Why hast Thou ordained fighting for us? If only Thou hadst granted us a delay for a little while!" Say: "Brief is the enjoyment of this world, whereas the life to come is the best for all who are conscious of God - since none of you shall be wronged by as much as a hair´s breadth. Hast thou not seen those unto whom it was said: Withhold your hands, establish worship and pay the poor due, but when fighting was prescribed for them behold, a party of them fear mankind even as their fear of Allah or with greater fear, and say: Our Lord! Why hast thou ordained fighting for us? If only Thou wouldst give us respite yet a while! Say (unto them, O Muhammad): The comfort of this world is scant; the Hereafter will be better for him who wardeth off (evil); and ye will not be wronged the down upon a date stone. Have you not seen those to whom it has been said: ´Restrain your hands, establish your prayers and pay the obligatory charity.´ Then, as soon as fighting is written for them, there is a party of them fearing people as they would fear Allah, or with stronger fear. And they say: ´Our Lord, why have You written fighting for us, why not postpone us to a near term?´ Say: ´The pleasure of this life is little. The Everlasting Life is better for the cautious. You shall not be wronged a single tissue (of the fine skin that covers a date stone). Have you not seen those to whom it was said: Withhold your hands, and keep up prayer and pay the poor-rate; but when fighting is prescribed for them, lo! a party of them fear men as they ought to have feared Allah, or (even) with a greater fear, and say: Our Lord! why hast Thou ordained fighting for us? Wherefore didst Thou not grant us a delay to a near end? Say: The provision of this world is short, and the hereafter is better for him who guards (against evil); and you shall not be wronged the husk of a date stone. Have you not considered those to whom it was said, `Withhold your hands (from fighting) and keep up Prayer and go on presenting Zakât?´ But now when fighting has been made binding upon them, a section of them (- the hypocrites) begin to fear the people as they should fear Allâh or with a still stronger fear and they say, `Our Lord! why have You made fighting binding upon us? Would You not defer us to a near term (and grant us a little respite).´ Say, `The enjoyment of this world is short (and negligible its pleasures) and the Hereafter is better for him who guards against evil and keeps his duty to Allâh, and you shall not be done injustice to, not even a whit.´ |
| 4:78 | أينما تكونوا يدرككم الموت ولو كنتم فى بروج مشيدة وإن تصبهم حسنة يقولوا هذه من عند الله وإن تصبهم سيئة يقولوا هذه من عندك قل كل من عند الله فمال هؤلاء القوم لا يكادون يفقهون حديثاأَيْنَمَا تَكُونُوا۟ يُدْرِككُّمُ ٱلْمَوْتُ وَلَوْ كُنتُمْ فِى بُرُوجٍۢ مُّشَيَّدَةٍۢ ۗ وَإِن تُصِبْهُمْ حَسَنَةٌۭ يَقُولُوا۟ هَٟذِهِۦ مِنْ عِندِ ٱللَّهِ ۖ وَإِن تُصِبْهُمْ سَيِّئَةٌۭ يَقُولُوا۟ هَٟذِهِۦ مِنْ عِندِكَ ۚ قُلْ كُلٌّۭ مِّنْ عِندِ ٱللَّهِ ۖ فَمَالِ هَٟٓؤُلَآءِ ٱلْقَوْمِ لَا يَكَادُونَ يَفْقَهُونَ حَدِيثًۭا Wo ihr auch seid, der Tod ereilt euch, auch wenn ihr in verbauten Burgen wärt. Und wenn sie Schönes trifft, sagen sie: Das ist vonseiten Gottes her. Und wenn sie Schlechtes trifft, sagen sie: Das ist von deiner Seite her. Sage: Alles ist vonseiten Gottes her. Was ist mit jenen, dem Volk, dass sie beinahe keine Erzählung begreifen Wo immer ihr seid, erreicht euch der Tod, auch wenn ihr in festgebauten Türmen wäret. Wenn sie etwas Gutes trifft, sagen sie: "Das ist von Gott"; ist es etwas Schlimmes, sagen sie: "Das ist von dir." Sprich: "Alles kommt von Gott." Warum begreifen diese Menschen fast gar nichts? Wo ihr auch sein mögt, der Tod ereilt euch doch, und wäret ihr in hohen Burgen. Und wenn ihnen Gutes begegnet, sagen sie: «Das ist von Allah»; und wenn ihnen Schlimmes begegnet, sagen sie: «Das ist von dir.» Sprich: «Alles ist von Allah.» Was ist diesem Volk widerfahren, daß sie so weit davon sind, etwas zu begreifen? Wherever you are, death will catch up with you, even if you live in formidable castles. When something good happens to them, they say, "This is from God," and when something bad afflicts them, they blame you. Say, "Everything comes from God." Why do these people misunderstand almost everything? Wherever you may be, death will find you, even if you are in fortified towers. If any good befalls them, they say: 'This is from God,' and if any evil befalls them, they say: 'This is from you!' Say: 'All is from God;' what is wrong with these people, they barely understand any narrative! "Wherever ye are, death will find you out, even if ye are in towers built up strong and high!" If some good befalls them, they say, "This is from Allah"; but if evil, they say, "This is from thee" (O Prophet). Say: "All things are from Allah." But what hath come to these people, that they fail to understand a single fact? Wherever you may be, death will overtake you - even though you be in towers raised high. "Yet, when a good thing happens to them, some [people] say, "This is from God," whereas when evil befalls them, they say, "This is from thee [O fellowman]!” Wheresoever ye may be, death will overtake you, even though ye were in lofty towers. Yet if a happy thing befalleth them they say: This is from Allah; and if an evil thing befalleth them they say: This is of thy doing (O Muhammad). Say (unto them): All is from Allah. What is amiss with these people that they come not nigh to understand a happening? Wherever you are, death will overtake you, even if you shall be in the fortified, high towers.´ If bounty reaches them, they say: ´This is from Allah,´ but when evil hits them, they say: ´This is from you.´ Say to them: ´All is from Allah!´ What is the matter with this people that they scarcely understand any statement. Wherever you are, death will overtake you, though you are in lofty towers, and if a benefit comes to them, they say: This is from Allah; and if a misfortune befalls them, they say: This is from you. Say: All is from Allah, but what is the matter with these people that they do not make approach to understanding what is told (them)? Death will overtake you wherever you may be, even if you be in strongly built castles. And if any good occurs to them (- to the hypocrites) they say, `This is from Allâh´ and if evil befalls them they say, `This is from you.´ Say, `Everything is from Allâh.´ What is the matter with these people that they hardly understand (anything)? |
| 4:79 | ما أصابك من حسنة فمن الله وما أصابك من سيئة فمن نفسك وأرسلنك للناس رسولا وكفى بالله شهيدامَّآ أَصَابَكَ مِنْ حَسَنَةٍۢ فَمِنَ ٱللَّهِ ۖ وَمَآ أَصَابَكَ مِن سَيِّئَةٍۢ فَمِن نَّفْسِكَ ۚ وَأَرْسَلْنَٟكَ لِلنَّاسِ رَسُولًۭا ۚ وَكَفَىٰ بِٱللَّهِ شَهِيدًۭا Was dich an Schönem traf, ist von Gott. Und was dich an Schlechtem traf, ist von dir selbst. Und wir sandten dich für die Menschen als einen Gesandten. Und Gott genügt als Zeuge Was dir Gutes geschieht, kommt von Gott und was dir Schlimmes geschieht, kommt von dir selbst (wegen deiner Taten). Wir haben dich als Gesandten zu den Menschen geschickt. Dir genügt Gott als Zeuge, ist Er doch der absolut Beste. Was dich Gutes trifft, kommt von Allah, und was dich Schlimmes trifft, kommt von dir selbst. Und Wir haben dich als einen Gesandten zu den Menschen entsandt. Und Allah genügt als Zeuge. Anything good that happens to you is from God, and anything bad that happens to you is from you. We have sent you as a messenger to the people, and God suffices as witness. Any good that befalls you is from God, and any evil that befalls you is from yourself. We have sent you as a messenger to the people and God is enough as a witness. Whatever good, (O man!) happens to thee, is from Allah; but whatever evil happens to thee, is from thy (own) soul. and We have sent thee as a messenger to (instruct) mankind. And enough is Allah for a witness. Whatever good happens to thee is from God; and whatever evil befalls thee is from thyself. AND WE have sent thee [O Muhammad] as an apostle unto all mankind: and none can bear witness [thereto] as God does. Whatever of good befalleth thee ( O man ) it is from Allah, and whatever of ill befalleth thee it is from thyself. We have sent thee ( Muhammad ) as a messenger unto mankind and Allah is sufficient as witness. Whatever good reaches you, it is from Allah, and whatever evil reaches you, it is from yourself. We have sent you (Prophet Muhammad) as a Messenger to humanity. Allah is sufficient for a Witness. Whatever benefit comes to you (O man!), it is from Allah, and whatever misfortune befalls you, it is from yourself, and We have sent you (O Prophet!), to mankind as an apostle; and Allah 15 sufficient as a witness. Whatever of good comes to you (O people!) is from Allâh and whatever of evil befalls you is from your ownselves. And We have sent you (O Muhammad!) as a great Messenger for the good of all mankind, and Allâh suffices as a witness. |
| 4:80 | من يطع الرسول فقد أطاع الله ومن تولى فما أرسلنك عليهم حفيظامَّن يُطِعِ ٱلرَّسُولَ فَقَدْ أَطَاعَ ٱللَّهَ ۖ وَمَن تَوَلَّىٰ فَمَآ أَرْسَلْنَٟكَ عَلَيْهِمْ حَفِيظًۭا Wer dem Gesandten gehorcht, gehorchte ja Gott. Wer sich aber abkehrte, so sandten wir dich nicht als Bewahrer über sie Wer dem Gesandten gehorcht, gehorcht Gott, denn er lehrt nur Gottes Gebote und Verbote. Wendet sich einer von dir ab, berührt dich das nicht, denn Wir haben dich nicht entsandt, damit du über sie wachst. Wer dem Gesandten gehorcht, der gehorcht in der Tat Allah; und wer sich abkehrt - wohlan, Wir haben dich nicht gesandt zum Hüter über sie. Whoever obeys the messenger is obeying God. As for those who turn away, we did not send you as their guardian. Whoever obeys the messenger has obeyed God; and whoever turns away, We have not sent you as a guardian over them. He who obeys the Messenger, obeys Allah: But if any turn away, We have not sent thee to watch over their (evil deeds). Whoever pays heed unto the Apostle pays heed unto God thereby; and as for those who turn away - We have not sent thee to be their keeper. Whoso obeyeth the messenger obeyeth Allah, and whoso turneth away: We have not sent thee as a warder over them. Whosoever obeys the Messenger, indeed he has obeyed Allah. As for those who turn away, We have not sent you to be their protector. Whoever obeys the Apostle, he indeed obeys Allah, and whoever turns back, so We have not sent you as a keeper over them. He that obeys this perfect Messenger, surely, has obeyed Allâh. As for those who turn away, then, We have not sent you as a guardian over them (so as to be held accountable for their actions). |
| 4:81 | ويقولون طاعة فإذا برزوا من عندك بيت طائفة منهم غير الذى تقول والله يكتب ما يبيتون فأعرض عنهم وتوكل على الله وكفى بالله وكيلاوَيَقُولُونَ طَاعَةٌۭ فَإِذَا بَرَزُوا۟ مِنْ عِندِكَ بَيَّتَ طَآئِفَةٌۭ مِّنْهُمْ غَيْرَ ٱلَّذِى تَقُولُ ۖ وَٱللَّهُ يَكْتُبُ مَا يُبَيِّتُونَ ۖ فَأَعْرِضْ عَنْهُمْ وَتَوَكَّلْ عَلَى ٱللَّهِ ۚ وَكَفَىٰ بِٱللَّهِ وَكِيلًا Und sie sagen: Gehorsam. Aber wenn sie von dir wegtraten, brütete eine Schar von ihnen etwas anderes aus, als das, was du sagst. Und Gott schreibt auf, was sie ausbrüten. So wende dich ab von ihnen und verlasse dich auf Gott. Und Gott genügt als Sachwalter Wenn diese Heuchler zu dir kommen, sagen sie: "Wir gehorchen." Wenn sie aber von dir weggehen, führen einige unter ihnen etwas anderes im Schilde. Gott schreibt auf, was sie im Schilde führen. Kümmere dich nicht um sie und verlaß dich auf Gott! Wer sich auf Gott verläßt, dem genügt Er vollkommen. Und sie sagen: «Gehorsam (ist unser Leitsatz)»; doch wenn sie von dir gehen, dann ersinnt ein Teil von ihnen Anschläge gegen das, was du gesagt. Allah aber zeichnet alles auf, was sie an Anschlägen ersinnen. So wende dich von ihnen ab und vertraue auf Allah. Und Allah genügt als Vertrauensperson. They pledge obedience, but as soon as they leave you, some of them harbor intentions contrary to what they say. God records their innermost intentions. You shall disregard them, and put your trust in God. God suffices as an advocate. And they say: 'Obedience' but when they come out from being with you a group of them prepares for other that what you have said, and God records what they planned. So turn away from them and put your trust in God. God is enough for your trust. They have "Obedience" on their lips; but when they leave thee, a section of them Meditate all night on things very different from what thou tellest them. But Allah records their nightly (plots): So keep clear of them, and put thy trust in Allah, and enough is Allah as a disposer of affairs. And they say, "We do pay heed unto thee´´ and all the while God records what they thus devise in the dark of night. Leave them, then, alone, and place thy trust in God: for none is as worthy of trust as God. And they say: (It is) obedience; but when they have gone forth from thee a party of them spend the night in planning other than what thou sayest. Allah recordeth what they plan by night. So oppose them and put thy trust in Allah. Allah is sufficient as Trustee. They say, ´Obedience,´ but as soon as they leave you, a party of them hide other than what they said. Allah writes down what they hide. So turn away from them, and rely on Allah. Allah is sufficient for a Guardian. And they say: Obedience. But when they go out from your presence, a party of them decide by night upon doing otherwise than what you say; and Allah writes down what they decide by night, therefore turn aside from them and trust in Allah, and Allah 15 sufficient as a protector. And they (- the hypocrites) say (in your presence), `(We stand for) obedience,´ but when they sally forth from your presence, a party of them spend the night scheming contrary to what you say, and Allâh is keeping a record of whatever they scheme by night. So turn away from them and put (your) trust in Allâh, and Allâh suffices as a Disposer of affairs. |
| 4:82 | أفلا يتدبرون القرءان ولو كان من عند غير الله لوجدوا فيه اختلفا كثيراأَفَلَا يَتَدَبَّرُونَ ٱلْقُرْءَانَ ۚ وَلَوْ كَانَ مِنْ عِندِ غَيْرِ ٱللَّهِ لَوَجَدُوا۟ فِيهِ ٱخْتِلَٟفًۭا كَثِيرًۭا Reflektieren sie denn nicht über den Koran? Und wäre er von jemand anderem als Gott, so fänden sie in ihm sicherlich viel Widerspruch Sie sollten sich doch gründlich Gedanken über den Koran machen! Wenn er von einem anderen als Gott wäre, würden sie darin viele Unstimmigkeiten finden. Wollen sie denn nicht über den Koran nachsinnen? Wäre er von einem andern als Allah, sie würden gewiß manchen Widerspruch darin finden. Why do they not study the Qur´án carefully? If it were from other than God, they would have found in it numerous contradictions. Do they not reflect on the Qur'an? If it was from any other than God they would have found in it many a discrepancy. Do they not consider the Qur´an (with care)? Had it been from other Than Allah, they would surely have found therein Much discrepancy. Will they not, then, try to understand this Qur’an? Had it issued from any but God, they would surely have found in it many an inner contradiction! Will they not then ponder on the Qur´an? If it had been from other than Allah they would have found therein much incongruity. Will they not contemplate upon the Koran? If it had been from other than Allah, they would surely have found in it many contradictions. Do they not then meditate on the Quran? And if it were from any other than Allah, they would have found in it many a discrepancy. Why do they not ponder over the Qur´ân? Had it been from anyone other than Allâh, they would surely have found a good deal of inconsistency therein. |
| 4:83 | وإذا جاءهم أمر من الأمن أو الخوف أذاعوا به ولو ردوه إلى الرسول وإلى أولى الأمر منهم لعلمه الذين يستنبطونه منهم ولولا فضل الله عليكم ورحمته لاتبعتم الشيطن إلا قليلاوَإِذَا جَآءَهُمْ أَمْرٌۭ مِّنَ ٱلْأَمْنِ أَوِ ٱلْخَوْفِ أَذَاعُوا۟ بِهِۦ ۖ وَلَوْ رَدُّوهُ إِلَى ٱلرَّسُولِ وَإِلَىٰٓ أُو۟لِى ٱلْأَمْرِ مِنْهُمْ لَعَلِمَهُ ٱلَّذِينَ يَسْتَنۢبِطُونَهُۥ مِنْهُمْ ۗ وَلَوْلَا فَضْلُ ٱللَّهِ عَلَيْكُمْ وَرَحْمَتُهُۥ لَٱتَّبَعْتُمُ ٱلشَّيْطَٟنَ إِلَّا قَلِيلًۭا Und wenn zu ihnen eine Angelegenheit der Sicherheit oder der Angst kommt, sagten sie sie durch. Hätten sie sie aber zum Gesandten und den Weisungsbefugten unter ihnen zurückgebracht, so hätten jene unter ihnen, die sie analysieren, gewusst. Und ohne die Gunst Gottes über euch und seine Barmherzigkeit wäret ihr dem Satan gefolgt, außer ein wenig Wenn die einfachen Gläubigen Meldungen über Sicherheit oder Gefahr hören, verbreiten sie sie gleich unter den Menschen. Wenn sie sie dem Gesandten oder den Verantwortlichen übermittelt hätten, hätten sie von den Zuständigen, die sich mit der Deutung der Meldungen befassen, die Wahrheit erfahren und gewußt, ob sie verbreitet werden dürfen oder nicht. Wenn Gott euch seine Gunst und sein Erbarmen nicht erwiesen hätte, wäret ihr bis auf wenige dem Teufel verfallen. Und wenn etwas von Frieden oder Furcht zu ihnen dringt, verbreiten sie es; hätten sie es aber vor den Gesandten und vor jene gebracht, die unter ihnen Befehlsgewalt haben, dann würden sicherlich die unter ihnen, die es entschleiern können, es verstanden haben. Und wäre nicht Allahs Gnade über euch und Seine Barmherzigkeit, ihr wäret alle dem Satan gefolgt, bis auf einige wenige. When a rumor that affects security comes their way, they spread it. Had they referred it to the messenger, and those in charge among them, those who understand these matters would have informed them. If it were not for God´s grace towards you, and His mercy, you would have followed the devil, except a few. And if any matter regarding security, or fear, comes to them they make it publicly known, but if they had referred it to the messenger and to those entrusted from them then it would have been known by those who studied it from them. And had it not been for the grace of God upon you and His mercy, you would have followed the devil, except for a few. When there comes to them some matter touching (Public) safety or fear, they divulge it. If they had only referred it to the Messenger, or to those charged with authority among them, the proper investigators would have Tested it from them (direct). Were it not for the Grace and Mercy of Allah unto you, all but a few of you would have fallen into the clutches of Satan. AND IF any [secret] matter pertaining to peace or war comes within their ken, they would indeed know [what to do with] it And but for God´s bounty towards you, and His grace, all but a few of you would certainly have followed Satan. And if any tidings, whether of safety or fear, come unto them, they noise it abroad, whereas if they had referred it to the messenger and such of them as are in authority, those among them who are able to think out the matter would have known it. If it had not been for the grace of Allah and His mercy ye would have followed Satan, save a few (of you). When a matter comes to them, be it of security or fear, they broadcast it, whereas if they returned it to the Messenger and to those in authority among them, those of them whose task is to research it would have known it. If it was not for the Bounty of Allah and His Mercy, all but a few of you would have followed satan. And when there comes to them news of security or fear they spread it abroad; and if they had referred it to the Apostle and to those in authority among them, those among them who can search out the knowledge of it would have known it, and were it not for the grace of Allah upon you and His mercy, you would have certainly followed the Shaitan save a few And when there comes to them news (a mere rumour), be it a matter of peace or of fear, they spread it around. But had they referred it to the perfect Messenger and to those in authority among them, surely those of them who can elicit (the truth) from it would have understood it (and could make correct deductions). And had it not been for the grace of Allâh upon you and His mercy you would all have followed satan, excepting a few. |
| 4:84 | فقتل فى سبيل الله لا تكلف إلا نفسك وحرض المؤمنين عسى الله أن يكف بأس الذين كفروا والله أشد بأسا وأشد تنكيلافَقَٟتِلْ فِى سَبِيلِ ٱللَّهِ لَا تُكَلَّفُ إِلَّا نَفْسَكَ ۚ وَحَرِّضِ ٱلْمُؤْمِنِينَ ۖ عَسَى ٱللَّهُ أَن يَكُفَّ بَأْسَ ٱلَّذِينَ كَفَرُوا۟ ۚ وَٱللَّهُ أَشَدُّ بَأْسًۭا وَأَشَدُّ تَنكِيلًۭا So kämpfe auf dem Weg Gottes. Du wirst nicht aufgefordert, außer mit deinem Selbst. Und ermutige die Gläubigen. Möge Gott die Schlagkraft derjenigen, die ableugneten, zurückhalten. Und Gott ist stärker in der Schlagkraft und stärker beim Exempel Statuieren Kämpfe du für Gottes Sache, du bist nur für dich selbst verantwortlich, und ermutige die Gläubigen zum Kampf, auf daß Gott durch euch der Macht der Ungläubigen Halt gebietet! Gott ist überaus mächtig, und seine Strafe hat keine Grenzen. Kämpfe darum für Allahs Sache - du wirst für keinen verantwortlich gemacht als für dich selbst - und sporne die Gläubigen an. Vielleicht wird Allah den Krieg der Ungläubigen aufhalten; und Allah ist stärker im Krieg und strenger im Strafen. You shall fight for the cause of God; you are responsible only for your own soul, and exhort the believers to do the same. God will neutralize the power of those who disbelieve. God is much more powerful, and much more effective. So fight in the cause of God; you are not responsible except for yourself. And enjoin the believers: 'Perhaps God will put a stop to the might of those who disbelieved.' And God is far Mightier and far more Punishing. Then fight in Allah´s cause - Thou art held responsible only for thyself - and rouse the believers. It may be that Allah will restrain the fury of the Unbelievers; for Allah is the strongest in might and in punishment. Fight thou, God may well curb the might of those who are bent on denying the truth: for God is stronger in might, and stronger in ability to deter. So fight (O Muhammad) in the way of Allah Thou art not taxed (with the responsibility for anyone) except for thyself and urge on the believers. Peradventure Allah will restrain the might of those who disbelieve. Allah is stronger in might and stronger in inflicting punishment. Therefore, fight in the way of Allah. You are only responsible for yourself. Urge the believers on, in order that Allah may restrain the might of those who disbelieve. Allah is stronger in might, and stronger in punishment. Fight then in Allah´s way; this is not imposed on you except In relation to yourself, and rouse the believers to ardor maybe Allah will restrain the fighting of those who disbelieve and Allah is strongest in prowess and strongest to give an exemplary punishment. (Prophet!) fight, therefore, in the cause of Allâh, you are made responsible only for your ownself, and urge on the faithful (to fight a war in self-defence). It may be, Allâh will restrain the fury of those who have chosen disbelief. Allâh is mightier in prowess and stronger in inflicting exemplary punishment. |
| 4:85 | من يشفع شفعة حسنة يكن له نصيب منها ومن يشفع شفعة سيئة يكن له كفل منها وكان الله على كل شىء مقيتامَّن يَشْفَعْ شَفَٟعَةً حَسَنَةًۭ يَكُن لَّهُۥ نَصِيبٌۭ مِّنْهَا ۖ وَمَن يَشْفَعْ شَفَٟعَةًۭ سَيِّئَةًۭ يَكُن لَّهُۥ كِفْلٌۭ مِّنْهَا ۗ وَكَانَ ٱللَّهُ عَلَىٰ كُلِّ شَىْءٍۢ مُّقِيتًۭا Wer eine schöne Fürsprache einlegt, für den sei ein Anteil davon. Und wer eine schlechte Fürsprache einlegt, für den sei eine Abgeltung davon. Und Gott war über alle Dinge erhaltend Wer sich für etwas Gutes einsetzt, erhält einen Anteil davon, und wer sich für etwas Böses einsetzt, dem fällt die Verantwortung dafür zu. Bei allen Erwägungen ist Gott überaus genau. Wer in gerechter Sache Fürsprache einlegt, dem soll ein Anteil daran werden, und wer in ungerechter Sache Fürsprache einlegt, dem soll ein gleicher Anteil daran werden; und Allah ist mächtig über alle Dinge. Whoever mediates a good deed receives a share of the credit thereof, and whoever mediates an evil work, incurs a share thereof. God controls all things. Whoever intercedes with a good intercession, he will have a reward of it; and whoever intercedes with an evil intercession, he will receive a share of it. And God has control over all things. Whoever recommends and helps a good cause becomes a partner therein: And whoever recommends and helps an evil cause, shares in its burden: And Allah hath power over all things. Whoever rallies to a good cause shall have a share in its blessings; Whoso interveneth in a good cause will have the reward thereof, and whoso interveneth in an evil cause will bear the consequence thereof. Allah overseeth all things. Whosoever intercedes with a good intercession shall receive a share of it, and whosoever intercedes with a bad intercession shall receive a portion of it. Allah has power over all things. Whoever joins himself (to another) in a good cause shall have a share of it, and whoever joins himself (to another) in an evil cause shall have the responsibility of it, and Allah controls all things. And he who participates with others in doing good (to others, and intercedes for a righteous cause) there shall be for him a share in its credit, and he who participates with anyone in doing evil (and intercedes for a wrongful cause), has a like portion in its evil consequences. And Allâh controls the distribution of all things. |
| 4:86 | وإذا حييتم بتحية فحيوا بأحسن منها أو ردوها إن الله كان على كل شىء حسيباوَإِذَا حُيِّيتُم بِتَحِيَّةٍۢ فَحَيُّوا۟ بِأَحْسَنَ مِنْهَآ أَوْ رُدُّوهَآ ۗ إِنَّ ٱللَّهَ كَانَ عَلَىٰ كُلِّ شَىْءٍ حَسِيبًا Und wenn ihr mit einem Gruß gegrüßt wurdet, so grüßt mit einem schöneren oder gebt ihn zurück. Gewiss, Gott war über alle Dinge abrechnend Wenn ein Grußwort an euch gerichtet wird, müßt ihr mit einem besseren oder mindestens mit dem gleichen antworten. Gott zieht jeden zur Rechenschaft für alle Taten. Und wenn ihr mit einem Glückwunsch gegrüßt werdet, so grüßet mit einem schöneren wieder oder gebt ihn (wenigstens) zurück. Siehe, Allah führt Rechenschaft über alle Dinge. When greeted with a greeting, you shall respond with a better greeting or at least an equal one. God reckons all things. And if you are greeted with a greeting, then return an even better greeting or return the same. God is Reckoning over all things. When a (courteous) greeting is offered you, meet it with a greeting still more courteous, or (at least) of equal courtesy. Allah takes careful account of all things. But when you are greeted with a greeting [of peace], answer with an even better greeting, or [at least] with the like thereof. Verily, God keeps count indeed of all things. When ye are greeted with a greeting, greet ye with a better than it or return it. Lo! Allah taketh count of all things. And when you are greeted with a greeting, greet with better than it, or return it. Allah is the Reckoner of all things. And when you are greeted with a greeting, greet with a better (greeting) than it or return it; surely Allah takes account of all things. And whenever you are greeted with a prayer greet you with a better prayer or (at least) return the same. Verily, Allâh takes account of everything. |
| 4:87 | الله لا إله إلا هو ليجمعنكم إلى يوم القيمة لا ريب فيه ومن أصدق من الله حديثاٱللَّهُ لَآ إِلَٟهَ إِلَّا هُوَ ۚ لَيَجْمَعَنَّكُمْ إِلَىٰ يَوْمِ ٱلْقِيَٟمَةِ لَا رَيْبَ فِيهِ ۗ وَمَنْ أَصْدَقُ مِنَ ٱللَّهِ حَدِيثًۭا Gott - keine Gottheit außer ihm. Er versammelt euch ja zu dem Tag der Auferstehung, an dem kein Zweifel ist. Und wer ist ehrlicher im Erzählen als Gott Außer Gott gibt es keinen Gott. Er wird euch gewiß versammeln am Jüngsten Tag, an dem nicht zu zweifeln ist. Kennt etwa jemand die Wahrheit besser als Gott? Allah - niemand ist anbetungswürdig außer Ihm. Er wird euch weiter versammeln bis zum Tage der Auferstehung, über den kein Zweifel ist. Und wer ist wahrhafter in der Rede als Allah? God: there is no god except He. He will surely summon you on the Day of Resurrection -- the inevitable day. Whose narration is more truthful than God´s? God, there is no god except He. He will gather you for the Day of Resurrection in which there is no doubt. Who is more truthful a narrative than God? Allah! There is no god but He: of a surety He will gather you together against the Day of Judgment, about which there is no doubt. And whose word can be truer than Allah´s? God - save whom there is no deity - will surely gather you all together on the Day of Resurrection, [the coming of] which is beyond all doubt: and whose word could be truer than God´s? Allah! There is no God save Him. He gathereth you all unto a Day of Resurrection whereof there is no doubt. Who is more true in statement than Allah? Allah, there is no god except He. He will gather you to the Resurrection Day, there is no doubt in it. And who is truer in statement than Allah? Allah, there is no god but He-- He will most certainly gather you together on the resurrection day, there is no doubt in it; and who is more true in word than Allah? Allâh is He, there is no other, cannot be and will never be One worthy of worship but He. He will most certainly (continue to) assemble you till the Day of Resurrection, there is no doubt about (the advent of) it; and there is none more truthful to his word than Allâh. |
| 4:88 | فما لكم فى المنفقين فئتين والله أركسهم بما كسبوا أتريدون أن تهدوا من أضل الله ومن يضلل الله فلن تجد له سبيلافَمَا لَكُمْ فِى ٱلْمُنَٟفِقِينَ فِئَتَيْنِ وَٱللَّهُ أَرْكَسَهُم بِمَا كَسَبُوٓا۟ ۚ أَتُرِيدُونَ أَن تَهْدُوا۟ مَنْ أَضَلَّ ٱللَّهُ ۖ وَمَن يُضْلِلِ ٱللَّهُ فَلَن تَجِدَ لَهُۥ سَبِيلًۭا Also, was ist mit euch, dass ihr bezüglich der Heuchler zwei Fraktionen seid? Und Gott ließ sie rückfällig werden wegen dem, was sie erwarben. Möchtet ihr den rechtleiten, den Gott irreführte? Und wen Gott irreführt, für den wirst du keinen Weg finden Warum gehen eure Meinungen über die Heuchler auseinander? Und ihr fragt euch, wer die Gläubigen und wer die Ungläubigen unter ihnen sind. Gott hat sie wegen ihrer Taten irregeleitet. Wollt ihr diejenigen, die Gott wegen ihrer Taten in die Irre gehen ließ, rechtleiten? Wen Gott irregehen läßt, den kann niemand zum rechten Pfad leiten. Was ist denn euch widerfahren, daß ihr in zwei Parteien gespalten seid gegenüber den Heuchlern? Und Allah hat sie verstoßen um dessentwillen, was sie begangen. Wolltet ihr einem den Weg weisen, den Allah ins Verderben hat gehen lassen? Und wen Allah ins Verderben gehen läßt, für den findest du keinen Weg. Why should you divide yourselves into two groups regarding hypocrites (among you)? God is the one who condemned them because of their own behavior. Do you want to guide those who are sent astray by God? Whomever God sends astray, you can never find a way to guide them. What is the matter with you that you are divided into two groups over the hypocrites, while God has regressed them for what they have earned? Do you want to guide those whom God misguides? Whoever God causes to be misguided, you will never find for him a path. Why should ye be divided into two parties about the Hypocrites? Allah hath upset them for their (evil) deeds. Would ye guide those whom Allah hath thrown out of the Way? For those whom Allah hath thrown out of the Way, never shalt thou find the Way. How, then, could you be of two minds Do you, perchance, seek to guide those whom God has let go astray - when for him whom God lets go astray thou canst never find any way? What aileth you that ye are become two parties regarding the hypocrites, when Allah cast them back (to disbelief) because of what they earned? Seek ye to guide him whom Allah hath sent astray? He whom Allah sendeth astray, for him thou (O Muhammad) canst not find a road. What is the matter with you that you are two parties concerning the hypocrites when Allah has overthrown them for what they earned? Would you desire to guide those whom Allah has caused to be led astray? Whosoever Allah leads astray, you will not find for him a way. What is the matter with you, then, that you have become two parties about the hypocrites, while Allah has made them return (to unbelief) for what they have earned? Do you wish to guide him whom Allah has caused to err? And whomsoever Allah causes to err, you shall by no means find a way for him. How is it then with you, that you are divided into two parties regarding the hypocrites, while Allâh has overthrown them for (the sins) which they committed knowingly? Do you desire to guide him whom Allâh has forsaken? And he whom Allâh forsakes you shall not find for him a way (of his deliverance). |
| 4:89 | ودوا لو تكفرون كما كفروا فتكونون سواء فلا تتخذوا منهم أولياء حتى يهاجروا فى سبيل الله فإن تولوا فخذوهم واقتلوهم حيث وجدتموهم ولا تتخذوا منهم وليا ولا نصيراوَدُّوا۟ لَوْ تَكْفُرُونَ كَمَا كَفَرُوا۟ فَتَكُونُونَ سَوَآءًۭ ۖ فَلَا تَتَّخِذُوا۟ مِنْهُمْ أَوْلِيَآءَ حَتَّىٰ يُهَاجِرُوا۟ فِى سَبِيلِ ٱللَّهِ ۚ فَإِن تَوَلَّوْا۟ فَخُذُوهُمْ وَٱقْتُلُوهُمْ حَيْثُ وَجَدتُّمُوهُمْ ۖ وَلَا تَتَّخِذُوا۟ مِنْهُمْ وَلِيًّۭا وَلَا نَصِيرًا Sie hätten es gern, dass ihr ableugnet, wie sie ableugneten, so dass ihr gleich wärt. So nehmt keine Verbündete von ihnen, bis sie auf dem Weg Gottes auswandern. Wenn sie sich aber abkehrten, so nehmt sie und tötet sie, wo immer ihr sie fandet. Und nehmt von ihnen weder einen Verbündeten noch einen Helfer Sie möchten am liebsten, daß ihr den Glauben verwerft, so wie sie es getan haben, damit ihr gleich seid. Nehmt sie nicht eher zu Verbündeten, bis sie aus der Heimat ausgezogen sind, um für Gottes Sache zu kämpfen! Wenn sie das ablehnen und euch den Rücken kehren, ist das ein Beweis dafür, daß sie Heuchler sind und zum Feind gehören. Schlagt sie überall, wo ihr sie antrefft und nehmt von ihnen keine Verbündeten und keine Helfer! Sie wünschen, daß ihr ungläubig werdet, wie sie ungläubig sind, so daß ihr alle gleich seiet. Nehmet euch daher keinen von ihnen zum Freund, ehe sie nicht auswandern auf Allahs Weg. Und wenn sie sich abkehren, dann ergreifet sie und tötet sie, wo immer ihr sie auffindet; und nehmet euch keinen von ihnen zum Freunde oder zum Helfer; They wish that you disbelieve as they have disbelieved, then you become equal. Do not consider them friends, unless they mobilize along with you in the cause of God. If they turn against you, you shall fight them, and you may kill them when you encounter them in war. You shall not accept them as friends, or allies. They hope that you will reject as they have rejected, then you will be the same. Do not take any of them as allies until they emigrate in the cause of God. If they turn away, then take them and kill them wherever you find them; and do not take from them any ally or supporter. They but wish that ye should reject Faith, as they do, and thus be on the same footing (as they): But take not friends from their ranks until they flee in the way of Allah (From what is forbidden). But if they turn renegades, seize them and slay them wherever ye find them; and (in any case) take no friends or helpers from their ranks;- They would love to see you deny the truth even as they have denied it, so that you should be like them. Do not, therefore, take them for your allies until they forsake the domain of evil for your ally or giver of succour, They long that ye should disbelieve even as they disbelieve, that ye may be upon a level (with them). So choose not friends from them till they forsake their homes in the way of Allah; if they turn back (to enmity) then take them and kill them wherever ye find them, and choose no friend nor helper from among them, They wish that you would disbelieve as they disbelieve, and then you would be equal. Therefore, do not take a guide from them until they emigrate in the way of Allah. Then, if they turn back take them and kill them wherever you find them. Do not take them for guides or helpers, They desire that you should disbelieve as they have disbelieved, so that you might be (all) alike; therefore take not from among them friends until they fly (their homes) in Allah´s way; but if they turn back, then seize them and kill them wherever you find them, and take not from among them a friend or a helper. They would like you to reject the faith as they have done themselves, that you may be all alike; therefore, make no friends with them until they emigrate in the cause of Allâh. But if they turn back (to hostility), then capture them and kill them wherever you find them, and do not take anyone of them as a friend or as a helper. |
| 4:90 | إلا الذين يصلون إلى قوم بينكم وبينهم ميثق أو جاءوكم حصرت صدورهم أن يقتلوكم أو يقتلوا قومهم ولو شاء الله لسلطهم عليكم فلقتلوكم فإن اعتزلوكم فلم يقتلوكم وألقوا إليكم السلم فما جعل الله لكم عليهم سبيلاإِلَّا ٱلَّذِينَ يَصِلُونَ إِلَىٰ قَوْمٍۭ بَيْنَكُمْ وَبَيْنَهُم مِّيثَٟقٌ أَوْ جَآءُوكُمْ حَصِرَتْ صُدُورُهُمْ أَن يُقَٟتِلُوكُمْ أَوْ يُقَٟتِلُوا۟ قَوْمَهُمْ ۚ وَلَوْ شَآءَ ٱللَّهُ لَسَلَّطَهُمْ عَلَيْكُمْ فَلَقَٟتَلُوكُمْ ۚ فَإِنِ ٱعْتَزَلُوكُمْ فَلَمْ يُقَٟتِلُوكُمْ وَأَلْقَوْا۟ إِلَيْكُمُ ٱلسَّلَمَ فَمَا جَعَلَ ٱللَّهُ لَكُمْ عَلَيْهِمْ سَبِيلًۭا Außer diejenigen, die zu einem Volk gelangen, zwischen denen und euch ein Bund ist, oder sie zu euch kamen mit bedrängten Brüsten, dass sie euch bekämpfen oder ihr Volk bekämpfen. Und wenn Gott wollte, ermächtigte er sie gegen euch, so dass sie euch bekämpfteten. Wenn sie sich dann von euch fernhielten, euch nicht bekämpften und euch den Frieden anboten, so machte Gott für euch keinen Weg über sie Ausgenommen diejenigen, die sich einem Volk anschließen, mit dem ihr einen Pakt geschlossen habt, sowie diejenigen, die in Verlegenheit geraten waren, gegen euch oder gegen die eigene Sippe zu kämpfen; bedenkt, wenn Gott es gewollt hätte, hätte Er sie gegen euch gerichtet, und sie hätten gegen euch gekämpft. Wenn sie sich von euch fernhalten, nicht gegen euch kämpfen und euch Frieden anbieten, dürft ihr gegen sie nicht vorgehen. Außer denen, die Verbindung haben mit einem Volke, mit dem ihr ein Bündnis habt, und die zu euch kommen, weil ihre Herzen davor zurückschrecken, wider euch oder wider ihr eigenes Volk zu kämpfen. Und wenn Allah es wollte, Er hätte ihnen Macht über euch geben können, dann hätten sie sicherlich wider euch gekämpft. Darum, wenn sie sich von euch fernhalten und nicht wider euch kämpfen, sondern euch Frieden bieten: dann hat Allah euch keinen Weg gegen sie erlaubt. Exempted are those who join people with whom you have signed a peace treaty, and those who come to you wishing not to fight you, nor fight their relatives. Had God willed, He could have permitted them to fight against you. Therefore, if they leave you alone, refrain from fighting you, and offer you peace, then God gives you no excuse to fight them. Except for those who reach a people with whom you have a covenant, or if they come to you with a reluctance in their chests to fight you or to fight their own people. Had God willed He would have given them strength and they would have fought you. But if they retire from you, and do not fight you, and they offer you peace; then God does not make for you a path against them. Except those who join a group between whom and you there is a treaty (of peace), or those who approach you with hearts restraining them from fighting you as well as fighting their own people. If Allah had pleased, He could have given them power over you, and they would have fought you: Therefore if they withdraw from you but fight you not, and (instead) send you (Guarantees of) peace, then Allah Hath opened no way for you (to war against them). unless it be such [of them] as have ties with people to whom you yourselves are bound by a covenant, or such as come unto you because their hearts shrink from [the thought of] making war either on you or on their own folk - although, if God had willed to make them stronger than you, they would certainly have made war on you. Except those who seek refuge with a people between whom and you there is a covenant, or (those who) come unto you because their hearts forbid them to make war on you or make war on their own folk. Had Allah willed He could have given them power over you so that assuredly they would have fought you. So, if they hold aloof from you and wage not war against you and offer you peace, Allah alloweth you no way against them. except those who join to a nation in which there is between you and them a treaty, or they come to you with their chests constricted from fighting you or fighting their nation. Had Allah willed, He would have given them power over you, and then they would have certainly fought you. Therefore, if they keep away from you and do not fight you, offering you peace, then Allah does not make any way for you against them. Except those who reach a people between whom and you there is an alliance, or who come to you, their hearts shrinking from fighting you or fighting their own people; and if Allah had pleased, He would have given them power over you, so that they should have certainly fought you; therefore if they withdraw from you and do not fight you and offer you peace, then Allah has not given you a way against them. Different, however, is the case of those who join a people with whom you have a pact, or of those who come over to you whilst their hearts are constricted from fighting against you or fighting against their (own) people. If Allâh had so willed He would have given them power over you, then they certainly would have fought against you. Hence if they leave you alone and do not fight against you but make you an offer of peace then Allâh allows you no way (of fighting) against them. |
| 4:91 | ستجدون ءاخرين يريدون أن يأمنوكم ويأمنوا قومهم كل ما ردوا إلى الفتنة أركسوا فيها فإن لم يعتزلوكم ويلقوا إليكم السلم ويكفوا أيديهم فخذوهم واقتلوهم حيث ثقفتموهم وأولئكم جعلنا لكم عليهم سلطنا مبيناسَتَجِدُونَ ءَاخَرِينَ يُرِيدُونَ أَن يَأْمَنُوكُمْ وَيَأْمَنُوا۟ قَوْمَهُمْ كُلَّ مَا رُدُّوٓا۟ إِلَى ٱلْفِتْنَةِ أُرْكِسُوا۟ فِيهَا ۚ فَإِن لَّمْ يَعْتَزِلُوكُمْ وَيُلْقُوٓا۟ إِلَيْكُمُ ٱلسَّلَمَ وَيَكُفُّوٓا۟ أَيْدِيَهُمْ فَخُذُوهُمْ وَٱقْتُلُوهُمْ حَيْثُ ثَقِفْتُمُوهُمْ ۚ وَأُو۟لَٟٓئِكُمْ جَعَلْنَا لَكُمْ عَلَيْهِمْ سُلْطَٟنًۭا مُّبِينًۭا Ihr werdet andere finden, die möchten, dass sie sich bei euch absicherten und bei ihrem Volk absicherten. Jedes Mal, wenn sie zur Versuchung zurückgebracht wurden, wurden sie in ihr rückfällig. Wenn sie sich also weder von euch fernhielten noch euch den Frieden anboten und ihre Hände nicht zurückhalten, so nehmt sie und tötet sie, wo immer ihr sie vorfindet. Und gegen jene verliehen wir euch eine klare Ermächtigung Ihr werdet andere finden, die vor euch und vor ihren Sippenangehörigen in Sicherheit sein wollen. Sie sind im Irrtum verstrickt und kommen nicht heraus, es sei denn, um sich wieder zu verstricken. Wenn sie sich nicht von euch fernhalten, euch keinen Frieden anbieten und gegen euch zu den Waffen greifen, dürft ihr gegen sie einschreiten und sie überall gefangennehmen oder schlagen, wo ihr sie findet. Wir haben euch recht gegeben und euch eindeutig dazu ermächtigt. Ihr werdet noch andere finden, die wünschen, in Frieden mit euch und in Frieden mit ihrem eigenen Volk zu sein. Sooft sie wieder zur Feindseligkeit verleitet werden, stürzen sie kopfüber hinein. Wenn sie sich also nicht von euch fernhalten noch euch Frieden bieten noch ihre Hände zügeln, dann ergreifet sie und tötet sie, wo immer ihr sie auffindet. Denn gegen diese haben Wir euch volle Gewalt gegeben. You will find others who wish to make peace with you, and also with their people. However, as soon as war erupts, they fight against you. Unless these people leave you alone, offer you peace, and stop fighting you, you may fight them when you encounter them. Against these, we give you a clear authorization. You will find others who want to be safe among you and safe among their own people. Every time they are returned to the test, they fall back in it. If they do not withdraw from you, and offer you peace, and restrain their hands, then you shall take them and kill them wherever you encounter them. For these We have given you a clear authority. Others you will find that wish to gain your confidence as well as that of their people: Every time they are sent back to temptation, they succumb thereto: if they withdraw not from you nor give you (guarantees) of peace besides restraining their hands, seize them and slay them wherever ye get them: In their case We have provided you with a clear argument against them. You will find [that there are] others who would like to be safe from you as well as safe from their own folk, [but who,] whenever they are faced anew with temptation to evil, plunge into it headlong. Ye will find others who desire that they should have security from you, and security from their own folk. So often as they are returned to hostility they are plunged therein. If they keep not aloof from you nor offer you peace nor hold their hands, then take them and kill them wherever ye find them. Against such We have given you clear warrant. You will find others desiring to be secure from you, and secure from their own nation. Whenever they are called back to sedition, they plunge into it. If they do not keep away from you and offer you peace, and restrain their hands, take them and kill them wherever you find them. Those, over them, We give you clear authority. You will find others who desire that they should be safe from you and secure from their own people; as often as they are sent back to the mischief they get thrown into it headlong; therefore if they do not withdraw from you, and (do not) offer you peace and restrain their hands, then seize them and kill them wherever you find them; and against these We have given.you a clear authority. You will find others (among these hypocrites) who desire to be secure from you as well as safe from their own people. But whenever they are made to have a recourse to hostility (towards the Muslims) they fall headlong into it (as if under compulsion). Therefore if they do not leave you alone, nor make an offer of peace to you nor withhold their hands (from being hostile), then capture them and kill them wherever you find them. And it is these against whom We have given you absolute authority. |
| 4:92 | وما كان لمؤمن أن يقتل مؤمنا إلا خطءا ومن قتل مؤمنا خطءا فتحرير رقبة مؤمنة ودية مسلمة إلى أهله إلا أن يصدقوا فإن كان من قوم عدو لكم وهو مؤمن فتحرير رقبة مؤمنة وإن كان من قوم بينكم وبينهم ميثق فدية مسلمة إلى أهله وتحرير رقبة مؤمنة فمن لم يجد فصيام شهرين متتابعين توبة من الله وكان الله عليما حكيماوَمَا كَانَ لِمُؤْمِنٍ أَن يَقْتُلَ مُؤْمِنًا إِلَّا خَطَـًۭٔا ۚ وَمَن قَتَلَ مُؤْمِنًا خَطَـًۭٔا فَتَحْرِيرُ رَقَبَةٍۢ مُّؤْمِنَةٍۢ وَدِيَةٌۭ مُّسَلَّمَةٌ إِلَىٰٓ أَهْلِهِۦٓ إِلَّآ أَن يَصَّدَّقُوا۟ ۚ فَإِن كَانَ مِن قَوْمٍ عَدُوٍّۢ لَّكُمْ وَهُوَ مُؤْمِنٌۭ فَتَحْرِيرُ رَقَبَةٍۢ مُّؤْمِنَةٍۢ ۖ وَإِن كَانَ مِن قَوْمٍۭ بَيْنَكُمْ وَبَيْنَهُم مِّيثَٟقٌۭ فَدِيَةٌۭ مُّسَلَّمَةٌ إِلَىٰٓ أَهْلِهِۦ وَتَحْرِيرُ رَقَبَةٍۢ مُّؤْمِنَةٍۢ ۖ فَمَن لَّمْ يَجِدْ فَصِيَامُ شَهْرَيْنِ مُتَتَابِعَيْنِ تَوْبَةًۭ مِّنَ ٱللَّهِ ۗ وَكَانَ ٱللَّهُ عَلِيمًا حَكِيمًۭا Und es gebührt keinem Gläubigen, dass er einen Gläubigen tötet außer aus Verfehlung. Und wer einen Gläubigen aus Verfehlung tötete, so gilt die Befreiung eines gläubigen Unterjochten und eine übergebene Entschädigung an seine Leute, außer sie erlassen sie. Und wenn er von einem euch feindlichen Volk und gläubig war, so gilt die Befreiung eines gläubigen Unterjochten. Und wenn er von einem Volk war, zwischen dem und euch ein Bund ist, so gilt eine übergebene Entschädigung an seine Leute und die Befreiung eines gläubigen Unterjochten. Und wer es nicht vermag, dann zwei aufeinanderfolgende Monate Fasten als Reueannahme von Gott. Und Gott war wissend, weise Kein Gläubiger darf einen Gläubigen töten, es sei denn, es geschieht aus Versehen. Hat einer versehentlich einen Gläubigen getötet, muß er (unter islamischer Herrschaft) einem Leibeigenen die Freiheit schenken und den Angehörigen Sühnegeld zahlen, es sei denn, sie verzichten darauf. Gehört der gläubige Getötete zu einer ungläubigen Sippe, so hat der Mörder nur einen Leibeigenen zu befreien. Habt ihr mit seiner Sippe einen Pakt, muß den Angehörigen Entschädigung entrichtet und ein gläubiger Leibeigener in die Freiheit entlassen werden. Ist der Mörder mittellos, soll er den versehentlich begangenen Mord aus Reue vor Gott durch zwei Monate langes, ununterbrochenes Fasten sühnen. Gott ist allwissend und allweise. Keinem Gläubigen steht es zu, einen anderen Gläubigen zu töten, es sei denn aus Versehen. Und wer einen Gläubigen aus Versehen tötet: dann die Befreiung eines gläubigen Sklaven und Blutgeld an seine Erben, es sei denn, sie erlassen es aus Mildtätigkeit. War er (der Getötete) aber von einem Volk, das euch feind ist, und ist er (der Totschläger) gläubig: dann die Befreiung eines gläubigen Sklaven; war er aber von einem Volk, mit dem ihr ein Bündnis habt: dann das Blutgeld an seine Erben und die Befreiung eines gläubigen Sklaven. Wer [das] nicht kann: dann zwei Monate hintereinander fasten - eine Barmherzigkeit von Allah. Und Allah ist allwissend, allweise. No believer shall kill another believer, unless it is an accident. If one kills a believer by accident, he shall atone by freeing a believing slave, and paying a compensation to the victim´s family, unless they forfeit such a compensation as a charity. If the victim belonged to people who are at war with you, though he was a believer, you shall atone by freeing a believing slave. If he belonged to people with whom you have signed a peace treaty, you shall pay the compensation in addition to freeing a believing slave. If you cannot find a slave to free, you shall atone by fasting two consecutive months, in order to be redeemed by God. God is Knower, Most Wise. And it is not for a believer to kill another believer except by accident. And whoever kills a believer by accident, then he shall free a believing slave, and give compensation to the family; except if they remit it. If he was from a people who are enemies to you, and he was a believer, then you shall free a believing slave. And if he was from a people with whom you have a covenant, then a compensation to his family, and free a believing slave. Whoever does not find, then the fasting of two months sequentially as a repentance from God; for God is Knowledgeable, Wise. Never should a believer kill a believer; but (If it so happens) by mistake, (Compensation is due): If one (so) kills a believer, it is ordained that he should free a believing slave, and pay compensation to the deceased´s family, unless they remit it freely. If the deceased belonged to a people at war with you, and he was a believer, the freeing of a believing slave (Is enough). If he belonged to a people with whom ye have treaty of Mutual alliance, compensation should be paid to his family, and a believing slave be freed. For those who find this beyond their means, (is prescribed) a fast for two months running: by way of repentance to Allah: for Allah hath all knowledge and all wisdom. AND IT IS not conceivable that a believer should slay another believer, unless it be by mistake. (This is) the atonement ordained by God: and God is indeed all-knowing, wise. It is not for a believer to kill a believer unless (it be) by mistake. He who hath killed a believer by mistake must set free a believing slave, and pay the blood money to the family of the slain, unless they remit it as a charity. If he (the victim) be of a people hostile unto you, and he is a believer, then (the penance is) to set free a believing slave. And if he cometh of a folk between whom and you there is a covenant, then the blood money must be paid unto his folk and (also) a believing slave must be set free. And whoso hath not the wherewithal must fast two consecutive months. A penance from Allah. Allah is Knower, Wise. It is not for a believer to kill another believer, except that it is by error. Whosoever kills a believer in error, let him free a believing slave, and ransom is to be handed to his family, unless they forgo being charitable. If he belonged to a people who are your enemies - and is a believer - then, the setting free of a believing slave. If he belonged to a people in which there is between you and them a treaty, then a ransom is to be handed to his family and the setting free of a believing slave. But, if he does not find (the means) let him fast two consecutive months in repentance to Allah. And Allah is the Knower, the Wise. And it does not behoove a believer to kill a believer except by mistake, and whoever kills a believer by mistake, he should free a believing slave, and blood-money should be paid to his people unless they remit it as alms; but if he be from a tribe hostile to you and he is a believer, the freeing of a believing slave (suffices), and if he is from a tribe between whom and you there is a convenant, the blood-money should be paid to his people along with the freeing of a believing slave; but he who cannot find (a slave) should fast for two months successively: a penance from Allah, and Allah is Knowing, Wise. It is not befitting for a believer to kill another believer except (what happens) by mistake; and he who kills a believer by mistake let him set a believing captive of war free and pay blood-money to be handed over to the heirs of the deceased, unless they (- the heirs) forgo it as a free-will offering. But if he (- the slain) is a believer belonging to people hostile to you, then there is still only the (penance of) freeing a believing captive of war; and if he (- the slain) belongs to a people with whom you have a pact, then there is the payment of blood-money, to be handed over to his heirs and (also) the freeing of a believing captive of war; but he who does not find (the means to set free a captive of war,) shall fast two consecutive months, a method of penance (devised) by Allâh. And Allâh is All-Knowing, All-Wise. |
| 4:93 | ومن يقتل مؤمنا متعمدا فجزاؤه جهنم خلدا فيها وغضب الله عليه ولعنه وأعد له عذابا عظيماوَمَن يَقْتُلْ مُؤْمِنًۭا مُّتَعَمِّدًۭا فَجَزَآؤُهُۥ جَهَنَّمُ خَٟلِدًۭا فِيهَا وَغَضِبَ ٱللَّهُ عَلَيْهِ وَلَعَنَهُۥ وَأَعَدَّ لَهُۥ عَذَابًا عَظِيمًۭا Und wer einen Gläubigen absichtlich tötet, so ist sein Lohn die Hölle, darin ist er ewig. Gott zürnte ihm, verfluchte ihn und bereitete für ihn eine gewaltige Qual Wer einen Gläubigen vorsätzlich tötet, wird mit der Hölle bestraft, in der er ewig bleiben wird. Gott zürnt ihm, verdammt ihn und bereitet ihm eine überaus qualvolle Strafe. Und wer einen Gläubigen vorsätzlich tötet, dessen Lohn ist die Hölle, worin er bleiben soll. Allah wird ihm zürnen und ihn von Sich weisen und ihm schwere Strafe bereiten. Anyone who kills a believer on purpose, his retribution is Hell, wherein he abides forever, God is angry with him, and condemns him, and has prepared for him a terrible retribution. And whoever kills a believer intentionally, then his recompense shall be Hell, abiding therein, and God will be angry with him, and curse him, and for him is prepared a great retribution. If a man kills a believer intentionally, his recompense is Hell, to abide therein (For ever): And the wrath and the curse of Allah are upon him, and a dreadful penalty is prepared for him. But whoever deliberately slays another believer, his requital shall be hell, therein to abide; and God will condemn him, and will reject him, and will prepare for him awesome suffering. Whoso slayeth a believer of set purpose, his reward is Hell for ever. Allah is wroth against him and He hath cursed him and prepared for him an awful doom. The recompense for he who kills a believer deliberately is Gehenna (Hell), he is eternal there. Allah will be angry with him and will curse him and prepare for him a great punishment. And whoever kills a believer intentionally, his punishment is hell; he shall abide in it, and Allah will send His wrath on him and curse him and prepare for him a painful chastisement. And whoever kills a believer intentionally, his recompense is Gehenna, he shall abide therein. Allâh has shown His displeasure against him and has (also) deprived him of His blessings and prepared for him a great punishment. |
| 4:94 | يأيها الذين ءامنوا إذا ضربتم فى سبيل الله فتبينوا ولا تقولوا لمن ألقى إليكم السلم لست مؤمنا تبتغون عرض الحيوة الدنيا فعند الله مغانم كثيرة كذلك كنتم من قبل فمن الله عليكم فتبينوا إن الله كان بما تعملون خبيرايَٟٓأَيُّهَا ٱلَّذِينَ ءَامَنُوٓا۟ إِذَا ضَرَبْتُمْ فِى سَبِيلِ ٱللَّهِ فَتَبَيَّنُوا۟ وَلَا تَقُولُوا۟ لِمَنْ أَلْقَىٰٓ إِلَيْكُمُ ٱلسَّلَٟمَ لَسْتَ مُؤْمِنًۭا تَبْتَغُونَ عَرَضَ ٱلْحَيَوٰةِ ٱلدُّنْيَا فَعِندَ ٱللَّهِ مَغَانِمُ كَثِيرَةٌۭ ۚ كَذَٟلِكَ كُنتُم مِّن قَبْلُ فَمَنَّ ٱللَّهُ عَلَيْكُمْ فَتَبَيَّنُوٓا۟ ۚ إِنَّ ٱللَّهَ كَانَ بِمَا تَعْمَلُونَ خَبِيرًۭا Ihr, die ihr glaubtet, werdet euch klar, wenn ihr euch auf dem Wege Gottes durchschlugt, dass ihr nicht zu dem, der euch den Frieden anbot, sagt: Du bist nicht gläubig. Ihr trachtet nach der Reichweite des diesseitigen Lebens. Bei Gott gibt es doch viele Einkünfte. Auf diese Weise wart ihr zuvor, so war Gott huldreich über euch. Werdet euch also klar! Gewiss, Gott war kundig dessen, was ihr tut O ihr Gläubigen! Wenn ihr euch in den Kampf für Gottes Sache begebt, müßt ihr euch im klaren darüber sein, wen ihr antrefft und wie ihr handelt. Ihr dürft dem, der euch mit dem (islamischen) Friedensgruß begrüßt, nicht sagen: "Du bist kein Gläubiger", weil ihr irdische Güter erbeuten möchtet. Gott hat im Jenseits viel mehr als solche Beute. Ihr wart einst Ungläubige, und Gott erwies euch Seine Gnade, daß ihr Gläubige wurdet. Seid euch darüber im klaren, wie ihr handelt? Gott weiß genau, was ihr tut. O die ihr glaubt, wenn ihr auszieht auf Allahs Weg, so stellt erst gehörig Nachforschung an und sagt nicht zu jedem, der euch den Friedensgruß bietet: «Du bist kein Gläubiger.» Ihr trachtet nach den Gütern des irdischen Lebens doch bei Allah ist des Guten Fülle. Also waret ihr einst, dann aber hat Allah Seine Huld über euch ergoßen; darum stellt erst gehörig Nachforschung an. Siehe, Allah ist eures Tuns wohl kundig. O you who believe, if you strike in the cause of God, you shall be absolutely sure. Do not say to one who offers you peace, "You are not a believer," seeking the spoils of this world. For God possesses infinite spoils. Remember that you used to be like them, and God blessed you. Therefore, you shall be absolutely sure (before you strike). God is fully Cognizant of everything you do. O you who believe, if you go forth in the cause of God, you shall investigate carefully. And do not say to those who greet you with peace: 'You are not a believer!' You are seeking the vanity of this world; but with God are many riches. That is how you were before, but God graced you, so investigate carefully. God is expert over what you do. O ye who believe! When ye go abroad in the cause of Allah, investigate carefully, and say not to any one who offers you a salutation: "Thou art none of a believer!" Coveting the perishable goods of this life: with Allah are profits and spoils abundant. Even thus were ye yourselves before, till Allah conferred on you His favours: Therefore carefully investigate. For Allah is well aware of all that ye do. [Hence,] O you who have attained to faith, when you go forth [to war] in God´s cause, use your discernment, and do not - out of a desire for the fleeting gains of this worldly life - say unto anyone who offers you the greeting of peace, "Thou art not a believer" - but God has been gracious unto you. Use, therefore, your discernment: verily, God is always aware of what you do. O ye who believe! When ye go forth (to fight) in the way of Allah, be careful to discriminate, and say not unto one who offereth you peace: "Thou are not a believer;" seeking the chance profits of this life (so that ye may despoil him). With Allah are plenteous spoils. Even thus (as he now is) were ye before; but Allah hath since then been gracious unto you. Therefore take care to discriminate. Allah is ever informed of what ye do. Believers, if you are journeying in the way of Allah, do not say to those who offer you peace, until it has been clarified: ´You are not believers,´ seeking the enjoyment of the worldly life, with Allah there are many spoils. You were like that before, and Allah has been gracious to you. Therefore let it be clarified. Surely, Allah is Aware of what you do. O you who believe! when you go to war in Allah´s way, make investigation, and do not say to any one who offers you peace: You are not a believer. Do you seek goods of this world´s life! But with Allah there are abundant gains; you too were such before, then Allah conferred a benefit on you; therefore make investigation; surely Allah is aware of what you do. O you who believe! when you set forth in the cause of Allâh, then make proper investigations (before you dub anyone as a disbeliever), and do not say to him who offers you `Salâm´, (- peace, the Muslim salutation to show himself thereby a Muslim,) `You are not a believer.´ You seek the transitory goods of this life, but Allâh has good things in plenty with Him. You were such (disbelievers) before that (you accepted Islam), but Allâh has conferred His special favour on you, hence do make proper investigations. Surely, Allâh is Well-Aware of what you do. |
| 4:95 | لا يستوى القعدون من المؤمنين غير أولى الضرر والمجهدون فى سبيل الله بأمولهم وأنفسهم فضل الله المجهدين بأمولهم وأنفسهم على القعدين درجة وكلا وعد الله الحسنى وفضل الله المجهدين على القعدين أجرا عظيمالَّا يَسْتَوِى ٱلْقَٟعِدُونَ مِنَ ٱلْمُؤْمِنِينَ غَيْرُ أُو۟لِى ٱلضَّرَرِ وَٱلْمُجَٟهِدُونَ فِى سَبِيلِ ٱللَّهِ بِأَمْوَٟلِهِمْ وَأَنفُسِهِمْ ۚ فَضَّلَ ٱللَّهُ ٱلْمُجَٟهِدِينَ بِأَمْوَٟلِهِمْ وَأَنفُسِهِمْ عَلَى ٱلْقَٟعِدِينَ دَرَجَةًۭ ۚ وَكُلًّۭا وَعَدَ ٱللَّهُ ٱلْحُسْنَىٰ ۚ وَفَضَّلَ ٱللَّهُ ٱلْمُجَٟهِدِينَ عَلَى ٱلْقَٟعِدِينَ أَجْرًا عَظِيمًۭا Nicht gleich sind die Sitzenden unter den Gläubigen, die keinen Schaden tragen, und die sich mit ihren Vermögen und ihrem Selbst auf dem Wege Gottes Bemühenden. Gott begünstigte die sich mit ihren Vermögen und ihrem Selbst Bemühenden mit einer Rangstufe über den Sitzenden. Doch Gott versprach beiden das Schöne und Gott begünstigte die sich Bemühenden über die Sitzenden mit einem gewaltigen Lohn Die Gläubigen, die, ohne kampfunfähig zu sein, zurückbleiben und am Kampf für Gottes Sache nicht teilnehmen, gleichen nicht denen, die mit ihrem Vermögen und ihrer Person für Gottes Sache kämpfen. Gott hat die Kämpfer, die mit ihrem Vermögen und ihrer Person kämpfen, eine Stufe höher über die gesetzt, die daheim bleiben. Allen aber hat Gott im Jenseits hohe Belohnung versprochen. Die Kämpfer hat Gott gegenüber denjenigen, die daheim bleiben, mit überaus großem Lohn begünstigt. Die unter den Gläubigen, die stillsitzen - ausgenommen die Gebrechlichen -, und die, welche für Allahs Sache ihr Gut und Blut einsetzen im Streit, sie sind nicht gleich. Allah hat die mit ihrem Gut und Blut Streitenden im Range erhöht über die Stillsitzenden. Einem jeden aber hat Allah Gutes verheißen; doch die Gottesstreiter hat Er vor den Stillsitzenden ausgezeichnet durch einen großen Lohn - Not equal are the sedentary among the believers who are not handicapped, and those who strive in the cause of God with their money and their lives. God exalts the strivers with their money and their lives above the sedentary. For both, God promises salvation, but God exalts the strivers over the sedentary with a great recompense. Not equal are those who stayed behind from the believers; except those disabled; with those who strived in the cause of God with their money and lives. God has preferred those who strive with their money and lives over those who stayed behind by a grade; and to both God has promised goodness; and God has preferred those who strived over those who stayed behind by a great reward. Not equal are those believers who sit (at home) and receive no hurt, and those who strive and fight in the cause of Allah with their goods and their persons. Allah hath granted a grade higher to those who strive and fight with their goods and persons than to those who sit (at home). Unto all (in Faith) Hath Allah promised good: But those who strive and fight Hath He distinguished above those who sit (at home) by a special reward,- SUCH of the believers as remain passive God has exalted those who strive hard with their possessions and their lives far above those who remain passive. Although God has promised the ultimate good unto all [believers], yet has God exalted those who strive hard above those who remain passive by [promising them] a mighty reward - Those of the believers who sit still, other than those who have a (disabling) hurt, are not on an equality with those who strive in the way of Allah with their wealth and lives. Allah hath conferred on those who strive with their wealth and lives a rank above the sedentary. Unto each Allah hath promised good, but He hath bestowed on those who strive a great reward above the sedentary; Believers who stay behind, having no injury, are not equal to those who fight in the way of Allah with their wealth and their souls. Allah has preferred those who fight with their wealth and their souls a degree above those who stay behind (because of sickness). Yet to each, Allah has promised the most excellent (Paradise). And Allah has preferred those who fought over those who stayed behind with a great wage. The holders back from among the believers, not having any injury, and those who strive hard in Allah´s way with their property and their persons are not equal; Allah has made the strivers with their property and their persons to excel the holders back a (high) degree, and to each (class) Allah has promised good; and Allah shall grant to the strivers above the holders back a mighty reward: Such of the believers as stay (at home) excepting the disabled ones, and those who strive in the cause of Allâh with their substance and their lives, are not equal. Allâh has exalted in rank those who strive (in His cause) with their substance and their lives above those who stay (at home), and yet to each one Allâh has promised good but Allâh has indeed granted eminence to those who strive (in His cause) over those who stay (at home) by giving them much better reward. |
| 4:96 | درجت منه ومغفرة ورحمة وكان الله غفورا رحيمادَرَجَٟتٍۢ مِّنْهُ وَمَغْفِرَةًۭ وَرَحْمَةًۭ ۚ وَكَانَ ٱللَّهُ غَفُورًۭا رَّحِيمًا Rangstufen von ihm, Vergebung und Barmherzigkeit. Und Gott war vergebend, gnädig Er gewährt ihnen im Jenseits hohe Rangstufen, Vergebung und Barmherzigkeit. Gott ist voller Vergebung und Barmherzigkeit. Rangstufen von Ihm und Vergebung und Barmherzigkeit; denn Allah ist allvergebend, barmherzig. The higher ranks come from Him, as well as forgiveness and mercy. God is Forgiver, Most Merciful. Grades from Him and forgiveness and a mercy. God is Forgiving, Merciful. Ranks specially bestowed by Him, and Forgiveness and Mercy. For Allah is Oft-forgiving, Most Merciful. [many] degrees thereof - and forgiveness of sins, and His grace; for God is indeed much-forgiving, a dispenser of grace. Degrees of rank from Him, and forgiveness and mercy. Allah is ever Forgiving, Merciful. Ranks from Him, forgiveness and mercy. Allah is the Forgiver, the Most Merciful. (High) degrees from Him and protection and mercy, and Allah is Forgiving, Merciful. (It will consist of) exalted ranks bestowed by Him and (His) protection and mercy, for Allâh is Great Protector, Ever Merciful. |
| 4:97 | إن الذين توفىهم الملئكة ظالمى أنفسهم قالوا فيم كنتم قالوا كنا مستضعفين فى الأرض قالوا ألم تكن أرض الله وسعة فتهاجروا فيها فأولئك مأوىهم جهنم وساءت مصيراإِنَّ ٱلَّذِينَ تَوَفَّىٰهُمُ ٱلْمَلَٟٓئِكَةُ ظَالِمِىٓ أَنفُسِهِمْ قَالُوا۟ فِيمَ كُنتُمْ ۖ قَالُوا۟ كُنَّا مُسْتَضْعَفِينَ فِى ٱلْأَرْضِ ۚ قَالُوٓا۟ أَلَمْ تَكُنْ أَرْضُ ٱللَّهِ وَٟسِعَةًۭ فَتُهَاجِرُوا۟ فِيهَا ۚ فَأُو۟لَٟٓئِكَ مَأْوَىٰهُمْ جَهَنَّمُ ۖ وَسَآءَتْ مَصِيرًا Gewiss, zu denen, die sich selbst gegenüber ungerecht waren, sagten die Engel, als sie sie abberiefen: Worin wart ihr? Sie sagten: Wir waren geschwächt auf der Erde. Sie sagten: War die Erde Gottes nicht weitreichend genug, so dass ihr in ihr auswandert? Jenen aber ist die Hölle ihre Heimstätte. Welch schlimmes Schicksal Diejenigen, die unrecht getan haben und in Schmach starben, werden von den Engeln gefragt: "Wie habt ihr gelebt?" Sie werden antworten: "Wir haben unter der Herrschaft der Ungläubigen auf Erden unterjocht gelebt. " Darauf werden die Engel sagen: "War denn Gottes Erde nicht weitläufig genug, so daß ihr hättet auswandern können?" Die Hölle wird ihre Heimstätte werden. Welch schlimmes Ende! Zu jenen, die - Unrecht gegen sich selbst tuend - von Engeln dahingerafft werden, werden diese sprechen: «Wonach strebtet ihr?» Sie werden antworten: «Wir wurden als Schwache im Lande behandelt.» Da sprechen jene: «War Allahs Erde nicht weit genug für euch, daß ihr darin hättet auswandern können?» Sie sind es, deren Aufenthalt die Hölle sein wird, und übel ist die Bestimmung, Those whose lives are terminated by the angels, while in a state of wronging their souls, the angels will ask them, "What was the matter with you?" They will say, "We were oppressed on earth." They will say, "Was God´s earth not spacious enough for you to emigrate therein?" For these, the final abode is Hell, and a miserable destiny. Those whose lives are terminated by the angels, while they had wronged themselves; they said: 'What situation were you in?' They said: 'We were oppressed on the earth.' They said: 'Was the earth of God not wide enough that you could emigrate in it?' To these their abode will be Hell; what a miserable destiny! When angels take the souls of those who die in sin against their souls, they say: "In what (plight) Were ye?" They reply: "Weak and oppressed Were we in the earth." They say: "Was not the earth of Allah spacious enough for you to move yourselves away (From evil)?" Such men will find their abode in Hell,- What an evil refuge! - Behold, those whom the angels gather in death while they are still sinning against themselves, [the angels] will ask, "What was wrong with you?" They will answer: "We were too weak on earth." [The angels] will say: "Was, then, God´s earth not wide enough for you to forsake the domain of evil?" For such, then, the goal is hell - and how evil a journey´s end! Lo! as for those whom the angels take (in death) while they wrong themselves, (the angels) will ask: In what were ye engaged? They will say : We were oppressed in the land. (The angels) will say: Was not Allah´s earth spacious that ye could have migrated therein? As for such, their habitation will be hell, an evil journey´s end; And the angels who take those who wronged themselves will say: ´In what condition were you?´ They will reply ´We were oppressed in the land.´ They (the angels) will say: ´Was not the earth of Allah wide enough for you in order that you migrate in it?´ Those, their shelter will be Gehenna (Hell), an evil arrival. Surely (as for) those whom the angels cause to die while they are unjust to their souls, they shall say: In what state were you? They shall say: We were weak in the earth. They shall say: Was not Allah´s earth spacious, so that you should have migrated therein? So these it is whose abode is hell, and it is an evil resort Surely, the angels will ask those whom they cause to die while they were acting unjustly towards themselves (by prolonging their stay in the land of the disbelievers and thus transgressing against their own souls), `What circumstances were you in (that you did not avow Islâm openly)?´ They will reply, `We were treated as weak in the country (to express our belief).´ They (- the angels) will say, `Was not Allâh´s earth spacious enough for you to have emigrated therein?´ It is these whose abode shall be Gehenna and an evil destination it is! |
| 4:98 | إلا المستضعفين من الرجال والنساء والولدن لا يستطيعون حيلة ولا يهتدون سبيلاإِلَّا ٱلْمُسْتَضْعَفِينَ مِنَ ٱلرِّجَالِ وَٱلنِّسَآءِ وَٱلْوِلْدَٟنِ لَا يَسْتَطِيعُونَ حِيلَةًۭ وَلَا يَهْتَدُونَ سَبِيلًۭا Außer den Geschwächten von den Männern, den Frauen und den Kindern, die weder über eine Möglichkeit verfügen noch einen Weg geleitet werden Ausgenommen die schwachen, hilflosen Männer, Frauen und Kinder, die nicht auswandern, weil sie keinen Ausweg wissen und sich nicht herauszuhelfen vermögen. Ausgenommen nur die Schwachen unter den Männern, Frauen und Kindern, die außerstande sind, einen Plan zu fassen oder einen Weg zu finden. Exempted are the weak men, women, and children who do not possess the strength, nor the means to find a way out. Except for those who were oppressed from the men, women, and children who could not devise a plan nor could be guided to a way. Except those who are (really) weak and oppressed - men, women, and children - who have no means in their power, nor (a guide-post) to their way. But excepted shall be the truly helpless - be they men or women or children - who cannot bring forth any strength and have not been shown the right way: Except the feeble among men, and the women, and the children, who are unable to devise a plan and are not shown a way. Except the men, women, and children, who, being abased have no means and they are unable to guide themselves to a way. Except the weak from among the men and the children who have not in their power the means nor can they find a way (to escape); Different however is the case of those (actually) weak - men, women and children, who can find no device, nor means (to emigrate). |
| 4:99 | فأولئك عسى الله أن يعفو عنهم وكان الله عفوا غفورافَأُو۟لَٟٓئِكَ عَسَى ٱللَّهُ أَن يَعْفُوَ عَنْهُمْ ۚ وَكَانَ ٱللَّهُ عَفُوًّا غَفُورًۭا So möge jenen Gott verzeihen! Und Gott war verzeihend, vergebend Diese dürfen auf Gottes Vergebung hoffen, ist Er doch voller Vergebung und Barmherzigkeit. Diese sind es, denen Allah bald vergeben wird; denn Allah ist allvergebend, allverzeihend. These may be pardoned by God. God is Pardoner, Forgiver. For these, perhaps God will pardon them. God is Pardoner, Forgiving. For these, there is hope that Allah will forgive: For Allah doth blot out (sins) and forgive again and again. as for them, God may well efface their sin - for God is indeed an absolver of sins, much-forgiving. As for such, it may be that Allah will pardon them. Allah is ever Clement, Forgiving. Those, Allah may pardon them, He is the Pardoner, the Forgiver. So these, it may be, Allah will pardon them, and Allah is Pardoning, Forgiving. As to these Allâh may pardon them (for their helplessness), for Allâh is the Effacer of sins, Most Forgiving. |
| 4:100 | ومن يهاجر فى سبيل الله يجد فى الأرض مرغما كثيرا وسعة ومن يخرج من بيته مهاجرا إلى الله ورسوله ثم يدركه الموت فقد وقع أجره على الله وكان الله غفورا رحيماوَمَن يُهَاجِرْ فِى سَبِيلِ ٱللَّهِ يَجِدْ فِى ٱلْأَرْضِ مُرَٟغَمًۭا كَثِيرًۭا وَسَعَةًۭ ۚ وَمَن يَخْرُجْ مِنۢ بَيْتِهِۦ مُهَاجِرًا إِلَى ٱللَّهِ وَرَسُولِهِۦ ثُمَّ يُدْرِكْهُ ٱلْمَوْتُ فَقَدْ وَقَعَ أَجْرُهُۥ عَلَى ٱللَّهِ ۗ وَكَانَ ٱللَّهُ غَفُورًۭا رَّحِيمًۭا Und wer auf dem Weg Gottes auswandert, findet auf der Erde viele Zufluchtsstätten und Weite. Und wer aus seinem Haus auswandernd zu Gott und seinem Gesandten hinausgeht, ihn danach der Tod ereilt, so fiel bereits sein Lohn auf Gott. Und Gott war vergebend, gnädig Wer für Gottes Sache auswandert, findet viele Zufluchtsorte und Verdienstmöglichkeiten. Wer auf dem Weg zu Gott und Seinem Gesandten auswandert und dabei den Tod findet, der hat Gottes Lohn verdient. Gott ist voller Vergebung und Barmherzigkeit. Wer für die Sache Allahs auswandert, der wird auf Erden genug Stätten der Zuflucht und der Fülle finden. Und wer sein Haus verläßt und auswandert auf Allahs und Seines Gesandten Weg und dabei vom Tode ereilt wird, dessen Lohn obliegt sodann Allah, und Allah ist allverzeihend, barmherzig. Anyone who emigrates in the cause of God will find on earth great bounties and richness. Anyone who gives up his home, emigrating to God and His messenger, then death catches up with him, his recompense is reserved with God. God is Forgiver, Most Merciful. Whoever emigrates in the cause of God will find in the earth many spoils and a bounty. And whoever leaves his home emigrating to God and His messenger, then is overcome by death; his recompense has fallen to God, and God is Forgiving, Merciful. He who forsakes his home in the cause of Allah, finds in the earth Many a refuge, wide and spacious: Should he die as a refugee from home for Allah and His Messenger, His reward becomes due and sure with Allah: And Allah is Oft-forgiving, Most Merciful. And he who forsakes the domain of evil for the sake of God shall find on earth many a lonely road, as well as life abundant. And if anyone leaves his home, fleeing from evil unto God and His Apostle, and then death overtakes him - his reward is ready with God: for God iss indeed much-forgiving, a dispenser of grace. Whoso migrateth for the cause of Allah will find much refuge and abundance in the earth, and whoso forsaketh his home, a fugitive unto Allah and His messenger, and death overtaketh him, his reward is then incumbent on Allah. Allah is ever Forgiving, Merciful. Whosoever emigrates in the way of Allah shall find in the land numerous refuges and abundance. Whosoever leaves his house an immigrant to Allah and His Messenger and then death overtakes him, his wage shall have fallen upon Allah. Allah is the Forgiver, the Most Merciful. And whoever flies in Allah´s way, he will find in the earth many a place of refuge and abundant resources, and whoever goes forth from his house flying to Allah and His Apostle, and then death overtakes him, his reward is indeed with Allah and Allah is Forgiving, Merciful. And whoso emigrates in the cause of Allâh will find in the earth an abundant place of refuge and plenty of resources. And whoso sets forth from his home, emigrating in the cause of Allâh and His Messenger, then death overtakes him, he shall have his reward with Allâh for sure. Allâh is Great Protector, Ever Merciful. |
| 4:101 | وإذا ضربتم فى الأرض فليس عليكم جناح أن تقصروا من الصلوة إن خفتم أن يفتنكم الذين كفروا إن الكفرين كانوا لكم عدوا مبيناوَإِذَا ضَرَبْتُمْ فِى ٱلْأَرْضِ فَلَيْسَ عَلَيْكُمْ جُنَاحٌ أَن تَقْصُرُوا۟ مِنَ ٱلصَّلَوٰةِ إِنْ خِفْتُمْ أَن يَفْتِنَكُمُ ٱلَّذِينَ كَفَرُوٓا۟ ۚ إِنَّ ٱلْكَٟفِرِينَ كَانُوا۟ لَكُمْ عَدُوًّۭا مُّبِينًۭا Und wenn ihr euch auf der Erde durchschlugt, so ist es für euch kein Verstoß, dass ihr den Kontakt verkürzt, falls ihr befürchtetet, dass diejenigen, die ableugneten, euch versuchen. Gewiss, die Ableugner waren euch ein klarer Feind Wenn ihr auf Reisen seid, dürft ihr das Gebet abkürzen, wenn ihr fürchtet, die Ungläubigen könnten euch Schaden zufügen, denn die Ungläubigen sind eure offenkundigen Feinde. Und wenn ihr durch das Land zieht, dann soll es keine Sünde für euch sein, wenn ihr das Gebet verkürzt, so ihr fürchtet, die Ungläubigen würden euch bedrängen. Wahrlich, die Ungläubigen sind euch ein offenkundiger Feind. When you travel, during war, you commit no error by shortening your Contact Prayers (Salat), if you fear that the disbelievers may attack you. Surely, the disbelievers are your ardent enemies. And if you go forth in the land, then there is no harm that you shorten from the contact prayer, if you fear that the rejecters will try you. The rejecters are to you a clear enemy. When ye travel through the earth, there is no blame on you if ye shorten your prayers, for fear the Unbelievers May attack you: For the Unbelievers are unto you open enemies. AND WHEN you go forth [to war] on earth, you will incur no sin by shortening your prayers for, verily, those who deny the truth are your open foes. And when ye go forth in the land, it is no sin for you to curtail (your) worship if ye fear that those who disbelieve may attack you. In truth the disbelievers are an open enemy to you. And when you are journeying in the land, there is no fault in you that you shorten the prayer if you fear that those who disbelieve will afflict you. Indeed, the unbelievers are a clear enemy for you. And when you journey in the earth, there is no blame on you if you shorten the prayer, if you fear that those who disbelieve will cause you distress, surely the unbelievers are your open enemy. And when you are journeying in the land there is no blame on you that you shorten the Prayer, if you fear that those who disbelieve may give you trouble. Verily, the disbelievers are your open enemies. |
| 4:102 | وإذا كنت فيهم فأقمت لهم الصلوة فلتقم طائفة منهم معك وليأخذوا أسلحتهم فإذا سجدوا فليكونوا من ورائكم ولتأت طائفة أخرى لم يصلوا فليصلوا معك وليأخذوا حذرهم وأسلحتهم ود الذين كفروا لو تغفلون عن أسلحتكم وأمتعتكم فيميلون عليكم ميلة وحدة ولا جناح عليكم إن كان بكم أذى من مطر أو كنتم مرضى أن تضعوا أسلحتكم وخذوا حذركم إن الله أعد للكفرين عذابا مهيناوَإِذَا كُنتَ فِيهِمْ فَأَقَمْتَ لَهُمُ ٱلصَّلَوٰةَ فَلْتَقُمْ طَآئِفَةٌۭ مِّنْهُم مَّعَكَ وَلْيَأْخُذُوٓا۟ أَسْلِحَتَهُمْ فَإِذَا سَجَدُوا۟ فَلْيَكُونُوا۟ مِن وَرَآئِكُمْ وَلْتَأْتِ طَآئِفَةٌ أُخْرَىٰ لَمْ يُصَلُّوا۟ فَلْيُصَلُّوا۟ مَعَكَ وَلْيَأْخُذُوا۟ حِذْرَهُمْ وَأَسْلِحَتَهُمْ ۗ وَدَّ ٱلَّذِينَ كَفَرُوا۟ لَوْ تَغْفُلُونَ عَنْ أَسْلِحَتِكُمْ وَأَمْتِعَتِكُمْ فَيَمِيلُونَ عَلَيْكُم مَّيْلَةًۭ وَٟحِدَةًۭ ۚ وَلَا جُنَاحَ عَلَيْكُمْ إِن كَانَ بِكُمْ أَذًۭى مِّن مَّطَرٍ أَوْ كُنتُم مَّرْضَىٰٓ أَن تَضَعُوٓا۟ أَسْلِحَتَكُمْ ۖ وَخُذُوا۟ حِذْرَكُمْ ۗ إِنَّ ٱللَّهَ أَعَدَّ لِلْكَٟفِرِينَ عَذَابًۭا مُّهِينًۭا Und wenn du unter ihnen warst und für sie den Kontakt aufrecht erhieltst, so soll eine Schar von ihnen mit dir stehen und sie sollen ihre Waffen nehmen. Wenn sie sich dann niederwarfen, dann sollen sie hinter euch sein. Dann soll eine andere Schar, die noch nicht den Kontakt verrichtete, kommen und mit dir den Kontakt verrichten. Und sie sollen sich in Acht nehmen und ihre Waffen nehmen. Diejenigen, die ableugneten, hätten gerne, dass ihr eure Waffen und euer Gepäck außer Acht lasst, damit sie über euch in einem einzigen Überfall herfallen. Und für euch ist es kein Verstoß, wenn ihr eine Beeinträchtigung durch Regen hattet oder wenn ihr krank wart, dass ihr eure Waffen ablegt. Und nehmt euch in Acht. Gewiss, Gott bereitete für die Ableugner eine erniedrigende Qual Wenn du mit den Gläubigen (auf dem Schlachtfeld) bist und du das gemeinsame Gebet anführst, so mußt du sie in zwei Gruppen teilen. Die eine Gruppe behält die Waffen bei sich, bleibt hinten auf der Hut und beobachtet den Feind. Die andere geht nach vorn und betet mit dir, indem sie die Waffen bei sich behält. Wenn sie sich niedergeworfen (und die erste Gebetseinheit beendet) haben, sollen sie die zweite Gebetseinheit für sich allein verrichten und die Gruppe, die Wache hält, ablösen, damit diese nach vorne zum Gebet kommen kann; sie verrichtet mit dir die zweite (und letzte) Gebetseinheit. Dabei behalten sie ihre Waffen und bleiben auf der Hut. Die Ungläubigen möchten gern, daß ihr auf eure Waffen und Sachen nicht achtet, damit sie plötzlich über euch herfallen. Ihr dürft jedoch die Waffen ablegen, wenn euch der Regen zu schaffen macht oder wenn ihr krank seid. Seid stets auf der Hut! Für die Ungläubigen hält Gott eine qual- und schmachvolle Strafe bereit. Und wenn du unter ihnen bist und für sie das Gebet anführst, soll ein Teil von ihnen bei dir stehen, doch sollen sie ihre Waffen aufnehmen. Und wenn sie ihre Niederwerfungen vollführt haben, so sollen sie hinter euch treten, und eine andere Abteilung, die noch nicht gebetet hat, soll vortreten und mit dir beten; doch sollen sie auf ihrer Hut sein und ihre Waffen bei sich haben. Die Ungläubigen sähen es gerne, daß ihr eure Waffen und euer Gepäck außer acht ließet, so daß sie euch plötzlich überfallen könnten. Und es soll keine Sünde für euch sein, wenn ihr, falls ihr durch Regen leidet oder krank seid, eure Waffen ablegt. Seid jedoch (immer) auf eurer Hut. Wahrlich, Allah hat für die Ungläubigen schmähliche Strafe bereitet. When you are with them, and lead the Contact Prayer (Salat) for them, let some of you stand guard; let them hold their weapons, and let them stand behind you as you prostrate. Then, let the other group that has not prayed take their turn praying with you, while the others stand guard and hold their weapons. Those who disbelieved wish to see you neglect your weapons and your equipment, in order to attack you once and for all. You commit no error, if you are hampered by rain or injury, by putting down your weapons, so long as you remain alert. God has prepared for the disbelievers a shameful retribution. And if you are with them and you hold the contact prayer for them, then let a group from among them stand with you and let them bring their weapons; and when they have prostrated then let them be behind you; and let a group who has not yet made the contact prayer come and make the contact prayer with you, and let them be wary and let them bring their weapons with them. The rejecters hope that you would neglect your weapons and goods so they can come upon you in one blow. There is no sin upon you if you are impeded by rainfall, or if you are ill, that you place down your weapons. And be wary. God has prepared for the rejecters a humiliating retribution. When thou (O Messenger) art with them, and standest to lead them in prayer, Let one party of them stand up (in prayer) with thee, Taking their arms with them: When they finish their prostrations, let them Take their position in the rear. And let the other party come up which hath not yet prayed - and let them pray with thee, Taking all precaution, and bearing arms: the Unbelievers wish, if ye were negligent of your arms and your baggage, to assault you in a single rush. But there is no blame on you if ye put away your arms because of the inconvenience of rain or because ye are ill; but take (every) precaution for yourselves. For the Unbelievers Allah hath prepared a humiliating punishment. Thus, when thou art among the believers or if you are ill; but [always] be fully prepared against danger. Verily, God has readied shameful suffering for all who deny the truth! And when thou (O Muhammad) art among them and arrangest (their) worship for them, let only a party of them stand with thee (to worship) and let them take their arms. Then when they have performed their prostrations let them fall to the rear and let another party come that hath not worshipped and let them worship with thee, and let them take their precaution and their arms. Those who disbelieve long for you to neglect your arms and your baggage that they may attack you once for all. It is no sin for you to lay aside your arms, if rain impedeth you or ye are sick. But take your precaution. Lo! Allah prepareth for the disbelievers shameful punishment. When you are with them, and establish the prayer, let a party of them stand with you, and let them take their weapons. After making their prostrations, let them be behind you, and let another party who have not prayed come and pray with you, taking their precautions and their weapons. Those who disbelieve wish that you should be inattentive of your weapons and your baggage, so that they might swoop upon you with one assault. But there is no fault in you if you are harmed by rain, or you are sick to lay aside your weapons, but take your precautions. Allah has prepared a humiliating punishment for the unbelievers. And when you are among them and keep up the prayer for them, let a party of them stand up with you, and let them take their arms; then when they have prostrated themselves let them go to your rear, and let another party who have not prayed come forward and pray with you, and let them take their precautions and their arms; (for) those who disbelieve desire that you may be careless of your arms and your luggage, so that they may then turn upon you with a sudden united attack, and there is no blame on you, if you are annoyed with rain or if you are sick, that you lay down your arms, and take your precautions; surely Allah has prepared a disgraceful chastisement for the unbelievers. And (Prophet!) when you are amongst them (- the Muslims in the battle-field) leading the Prayer for them (in the time of fear,) let a party of them join you in Prayer retaining their arms. When they have performed their prostrations (and their one Rak`at is over) let them take their positions at the rear of the main body (for protection); and let another party who have not yet said Prayer come forward and join Prayer with you, taking their necessary precautions of defence and retaining their arms. Those who have disbelieved would wish you to be heedless of your arms and stores so that they may fall upon you united and all of a sudden. And there is no blame on you if you are suffering inconvenience on account of rain or if you are taken ill, that you lay aside your arms (relieving yourselves), but (even then) you must take your necessary precautions of defence. Verily, Allâh has prepared a humiliating punishment for the disbelievers. |
| 4:103 | فإذا قضيتم الصلوة فاذكروا الله قيما وقعودا وعلى جنوبكم فإذا اطمأننتم فأقيموا الصلوة إن الصلوة كانت على المؤمنين كتبا موقوتافَإِذَا قَضَيْتُمُ ٱلصَّلَوٰةَ فَٱذْكُرُوا۟ ٱللَّهَ قِيَٟمًۭا وَقُعُودًۭا وَعَلَىٰ جُنُوبِكُمْ ۚ فَإِذَا ٱطْمَأْنَنتُمْ فَأَقِيمُوا۟ ٱلصَّلَوٰةَ ۚ إِنَّ ٱلصَّلَوٰةَ كَانَتْ عَلَى ٱلْمُؤْمِنِينَ كِتَٟبًۭا مَّوْقُوتًۭا Und wenn ihr den Kontakt vollbracht habt, so gedenkt Gottes stehend, sitzend und auf euren Seiten. Und wenn ihr euch beruhigt habt, dann erhaltet den Kontakt aufrecht. Gewiss, den Gläubigen ist der Kontakt zeitlich vorgeschrieben Wenn ihr das (abgekürzte) Gebet verrichtet habt, denkt immer an Gott, ob ihr steht, sitzt oder liegt! Seid ihr in Sicherheit, so verrichtet das Gebet (wie üblich)! Das Gebet ist eine für die Gläubigen zu bestimmten Zeiten festgelegte Vorschrift. Und wenn ihr das Gebet beendet habt, dann gedenket Allahs im Stehen, Sitzen und wenn ihr auf eurer Seite liegt. Und wenn ihr in Sicherheit seid, dann verrichtet das Gebet (in der vorgeschriebenen Form); denn das Gebet zu bestimmten Zeiten ist den Gläubigen eine Pflicht. Once you complete your Contact Prayer (Salat), you shall remember God while standing, sitting, or lying down. Once the war is over, you shall observe the Contact Prayers (Salat); the Contact Prayers (Salat) are decreed for the believers at specific times. Then, if you have completed the contact prayer, remember God while standing, or sitting, or on your sides. Then, if you are secure, hold the contact prayer. Indeed, the contact prayer for the believers is a Book that is scheduled. When ye pass (Congregational) prayers, celebrate Allah´s praises, standing, sitting down, or lying down on your sides; but when ye are free from danger, set up Regular Prayers: For such prayers are enjoined on believers at stated times. And when you have finished your prayer, remember God - standing and sitting and lying down; and when you are once again secure, observe your prayers [fully]. Verily, for all believers prayer is indeed a sacred duty linked to particular times [of day]. When ye have performed the act of worship, remember Allah, standing, sitting and reclining. And when ye are in safety, observe proper worship. Worship at fixed hours hath been enjoined on the believers. When you have established the prayer, remember Allah standing, sitting, and on your sides. Then, when you are secure, establish the prayer, surely, prayer is timely written upon the believer. Then when you have finished the prayer, remember Allah standing and sitting and reclining; but when you are secure (from danger) keep up prayer; surely prayer is a timed ordinance for the believers. And when you have finished the Prayer, then remember Allâh standing and sitting, and (lying) on your sides (in short in all positions and in all conditions). And when you feel secure (from danger) then observe Prayer (in the normal prescribed form). Verily, Prayer is enjoined on the believers (to be performed) at the fixed times. |
| 4:104 | ولا تهنوا فى ابتغاء القوم إن تكونوا تألمون فإنهم يألمون كما تألمون وترجون من الله ما لا يرجون وكان الله عليما حكيماوَلَا تَهِنُوا۟ فِى ٱبْتِغَآءِ ٱلْقَوْمِ ۖ إِن تَكُونُوا۟ تَأْلَمُونَ فَإِنَّهُمْ يَأْلَمُونَ كَمَا تَأْلَمُونَ ۖ وَتَرْجُونَ مِنَ ٱللَّهِ مَا لَا يَرْجُونَ ۗ وَكَانَ ٱللَّهُ عَلِيمًا حَكِيمًا Und lasst nicht nach im Trachten nach dem Volk. Wenn es euch schmerzt, so schmerzt es sie gewiss, wie es euch schmerzt. Aber ihr erwartet von Gott, was sie nicht erwarten. Und Gott war wissend, weise Ihr sollt dem Feind unermüdlich nachsetzen. Wenn ihr dabei leidet, leidet auch er. Ihr aber erhofft von Gott, was Er nicht erhofft. Gottes Wissen und Weisheit entgeht nichts. Und höret nicht auf, solches Volk zu suchen. Leidet ihr, so leiden sie gerade so, wie ihr leidet. Doch ihr erhoffet von Allah, was sie nicht hoffen. Und Allah ist allwissend, allweise. Do not waver in pursuing the enemy. If you suffer, they also suffer. However, you expect from God what they never expect. God is Omniscient, Most Wise. And do not falter in the pursuit of the remaining group. If you are feeling pain, then they are also feeling pain as you are; and you seek from God what they do not seek. God is Knowledgeable, Wise. And slacken not in following up the enemy: If ye are suffering hardships, they are suffering similar hardships; but ye have Hope from Allah, while they have none. And Allah is full of knowledge and wisdom. And be not faint of heart when you seek out the [enemy] host. If you happen to suffer pain, behold, they suffer pain even as you suffer it: but you are hoping [to receive] from God what they cannot hope for. And God is indeed all-knowing, wise. Relent not in pursuit of the enemy. If ye are suffering, lo! they suffer even as ye suffer and ye hope from Allah that for which they cannot hope. Allah is ever Knower, Wise. And do not be weak in seeking out the people. If you are suffering, they are also suffering as you are suffering, but you are hoping from Allah that which they do not hope. Allah is the Knower, the Wise. And be not weak hearted in pursuit of the enemy; if you suffer pain, then surely they (too) suffer pain as you suffer pain, and you hope from Allah what they do not hope; and Allah is Knowing, Wise. And do not be slack in pursuing these (hostile) people. If you have suffered hardships they (too) have suffered as you did but (the superiority you have over them is that) you hope from Allâh what they do not. And Allâh is All-Knowing, All-Wise. |
| 4:105 | إنا أنزلنا إليك الكتب بالحق لتحكم بين الناس بما أرىك الله ولا تكن للخائنين خصيماإِنَّآ أَنزَلْنَآ إِلَيْكَ ٱلْكِتَٟبَ بِٱلْحَقِّ لِتَحْكُمَ بَيْنَ ٱلنَّاسِ بِمَآ أَرَىٰكَ ٱللَّهُ ۚ وَلَا تَكُن لِّلْخَآئِنِينَ خَصِيمًۭا Gewiss, wir ließen zu dir die Schrift mit der Wahrheit herabsenden, auf dass du richtest zwischen den Menschen mit dem, was Gott dir zeigte. Und sei kein Streiter für die Betrüger Wir haben dir das Buch (den Koran) mit der Wahrheit herabgesandt, damit du nach Gottes Vorschriften, die dir offenbart worden sind, unter den Menschen Urteile fällst. Du darfst keinen Betrüger verteidigen. Wir haben das Buch mit der Wahrheit zu dir niedergesandt, auf daß du zwischen den Menschen richten mögest, wie Allah es dir gezeigt hat. Sei also nicht Verfechter der Treulosen; We have sent down to you the scripture, truthfully, in order to judge among the people in accordance with what God has shown you. You shall not side with the betrayers. We have revealed to you the Book with the truth that you may judge between the people by that which God has shown you, and do not be an advocate for the treacherous. We have sent down to thee the Book in truth, that thou mightest judge between men, as guided by Allah: so be not (used) as an advocate by those who betray their trust; BEHOLD, We have bestowed upon thee from on high this divine writ, setting forth the truth, so that thou may judge between people in accordance with what God has taught thee. Hence, do not contend with those who are false to their trust, Lo! We reveal unto thee the Scripture with the truth, that thou mayst judge between mankind by that which Allah showeth thee. And be not thou a pleader for the treacherous; Surely, We have sent down to you the Book with the truth, so that you will rule between the people by that Allah has shown you. So do not be an advocate for the traitors. Surely We have revealed the Book to you with the truth that you may judge between people by means of that which Allah has taught you; and be not an advocate on behalf of the treacherous. We have surely revealed to you this perfect Book comprising the truth, that you judge between the people (enlightened) by that knowledge which Allâh has given you, and do not become a partisan of the dishonest. |
| 4:106 | واستغفر الله إن الله كان غفورا رحيماوَٱسْتَغْفِرِ ٱللَّهَ ۖ إِنَّ ٱللَّهَ كَانَ غَفُورًۭا رَّحِيمًۭا Und bitte Gott um Vergebung. Gewiss, Gott war vergebend, gnädig Denke an Gott, wenn du richtest, und bitte Ihn um Vergebung, ist Er doch voller Vergebung und Barmherzigkeit! Und bitte Allah um Verzeihung. Wahrlich, Allah ist allverzeihend, barmherzig. You shall implore God for forgiveness. God is Forgiver, Most Merciful. And seek forgiveness from God; for God is Forgiver, Merciful. But seek the forgiveness of Allah; for Allah is Oft-forgiving, Most Merciful. but pray God to forgive [them]: behold, God is indeed much-forgiving, a dispenser of grace. And seek forgiveness of Allah. Lo! Allah is ever Forgiving, Merciful. And ask the forgiveness of Allah, surely Allah is the Forgiver, the Most Merciful. And ask forgiveness of Allah; surely Allah is Forgiving, Merciful. And seek protection of Allâh. Verily, Allâh is Great Protector, Ever Merciful. |
| 4:107 | ولا تجدل عن الذين يختانون أنفسهم إن الله لا يحب من كان خوانا أثيماوَلَا تُجَٟدِلْ عَنِ ٱلَّذِينَ يَخْتَانُونَ أَنفُسَهُمْ ۚ إِنَّ ٱللَّهَ لَا يُحِبُّ مَن كَانَ خَوَّانًا أَثِيمًۭا Und streite nicht zugunsten derjenigen, die ihr Selbst betrügen. Gewiss, Gott liebt nicht den, der ein sündiger Betrüger war Verteidige die Betrüger nicht, die sich in ihrem Innern dem Betrug verschrieben haben! Gott liebt nicht die, die verlogen und sündhaft sind. Und verteidige nicht diejenigen, die sich selbst betrügen. Wahrlich, Allah liebt keinen, der ein Betrüger, ein großer Sünder ist. Do not argue on behalf of those who have wronged their own souls; God does not love any betrayer, guilty. And do not argue on behalf of those who betray themselves. God does not love those who are betrayers, sinners. Contend not on behalf of such as betray their own souls; for Allah loveth not one given to perfidy and crime: Yet do not argue in behalf of those who are false to their own selves: verily, God does not love those who betray their trust and persist in sinful ways. And plead not on behalf of (people) who deceive themselves. Lo! Allah loveth not one who is treacherous and sinful. And do not argue on behalf of those who betray themselves, surely, Allah does not love the sinful traitor. And do not plead on behalf of those who act unfaithfully to their souls; surely Allah does not love him who is treacherous, sinful; And do not plead on behalf of those who act dishonestly towards themselves. Surely, Allâh does not love him who is given to dishonest ways, (and is) a great sinner. |
| 4:108 | يستخفون من الناس ولا يستخفون من الله وهو معهم إذ يبيتون ما لا يرضى من القول وكان الله بما يعملون محيطايَسْتَخْفُونَ مِنَ ٱلنَّاسِ وَلَا يَسْتَخْفُونَ مِنَ ٱللَّهِ وَهُوَ مَعَهُمْ إِذْ يُبَيِّتُونَ مَا لَا يَرْضَىٰ مِنَ ٱلْقَوْلِ ۚ وَكَانَ ٱللَّهُ بِمَا يَعْمَلُونَ مُحِيطًا Sie verbergen sich vor den Menschen, aber sie verbergen sich nicht vor Gott, wobei er bei ihnen ist. Da brüten sie aus, was ihn von der Aussage her nicht zufriedenstellt. Und Gott war umfassend über das, was sie tun Sie verstecken sich vor den Menschen, vor Gott aber können sie sich nicht verbergen, da Er immer anwesend ist und weiß, was für unerhörte Pläne sie heimlich schmieden. Gottes Wissen entgeht nichts. Sie möchten sich vor den Menschen verbergen, doch vor Allah können sie sich nicht verborgen halten; und Er ist bei ihnen, wenn sie nächtens Ränke schmieden für Dinge, die Er nicht billigt. Und Allah wird ihr Tun vereiteln. They hide from the people, and do not care to hide from God, though He is with them as they harbor ideas He dislikes. God is fully aware of everything they do. They may conceal this from the people, but they do not conceal it from God, and He was with them when they schemed what He does not approve of to be said. God is Encompassing what they do. They may hide (Their crimes) from men, but they cannot hide (Them) from Allah, seeing that He is in their midst when they plot by night, in words that He cannot approve: And Allah Doth compass round all that they do. They would conceal their doings from men; but from God they cannot conceal them - for He is with them whenever they devise, in the dark of night, all manner of beliefs which He does not approve. And God indeed encompasses [with His knowledge] whatever they do. They seek to hide from men and seek not to hide from Allah. He is with them when by night they hold discourse displeasing unto Him. Allah ever surroundeth what they do. They seek to hide themselves from the people, but they do not hide themselves from Allah for He is with them when they hide the saying that does not please Him. Allah encompasses what they do. They hide themselves from men and do not hide themselves from Allah, and He is with them when they meditate by night words which please Him not, and Allah encompasses what they do. They seek to hide (their crimes) from the people, but they cannot hide from Allâh; and He is present with them when they pass the night in holding discourses which does not please Him. And Allâh encompasses all that they do (until He puts an end to their evil ways). |
| 4:109 | هأنتم هؤلاء جدلتم عنهم فى الحيوة الدنيا فمن يجدل الله عنهم يوم القيمة أم من يكون عليهم وكيلاهَٟٓأَنتُمْ هَٟٓؤُلَآءِ جَٟدَلْتُمْ عَنْهُمْ فِى ٱلْحَيَوٰةِ ٱلدُّنْيَا فَمَن يُجَٟدِلُ ٱللَّهَ عَنْهُمْ يَوْمَ ٱلْقِيَٟمَةِ أَم مَّن يَكُونُ عَلَيْهِمْ وَكِيلًۭا Da habt ihr im diesseitigen Leben zugunsten jener gestritten. Wer streitet dann mit Gott zugunsten derer am Tag der Auferstehung oder wer sonst wird über sie Sachwalter sein Ihr habt sie in diesem Leben verteidigt. Wer aber wird für sie beim Jüngsten Gericht sprechen und wer würde sich dann ihrer annehmen? Seht, ihr habt sie verteidigt in diesem Leben. Wer aber wird sie vor Allah verteidigen am Tage der Auferstehung, oder wer wird ihnen ein Beschützer sein? Here you are arguing on their behalf in this world; who is going to argue with God on their behalf on the Day of Resurrection? Who is going to be their advocate? Here you are arguing on their behalf in this world, but who will argue on their behalf with God on the Day of Resurrection? Or, who will be their sponsor? Ah! These are the sort of men on whose behalf ye may contend in this world; but who will contend with Allah on their behalf on the Day of Judgment, or who will carry their affairs through? Oh, you might well argue in their behalf in the life of this world: but who will argue in their behalf with God on the Day of Resurrection, or who will be their defender? Lo! ye are they who pleaded for them in the life of the world. But who will plead with Allah for them on the Day of Resurrection, or who will then be their defender? There you are, you have argued on their behalf in the worldly life, but who will argue with Allah on their behalf on the Day of Resurrection! Or who will be a guardian for them? Behold! you are they who (may) plead for them in this world´s life, but who will plead for them with Allah on the resurrection day, or who shall be their protector? Behold! you are of those who may plead on their behalf in the present life. But who will plead on their behalf with Allâh on the Day of Resurrection, or who will be a disposer of their affairs? |
| 4:110 | ومن يعمل سوءا أو يظلم نفسه ثم يستغفر الله يجد الله غفورا رحيماوَمَن يَعْمَلْ سُوٓءًا أَوْ يَظْلِمْ نَفْسَهُۥ ثُمَّ يَسْتَغْفِرِ ٱللَّهَ يَجِدِ ٱللَّهَ غَفُورًۭا رَّحِيمًۭا Und wer Schlechtes oder sich selbst Unrecht tut, danach Gott um Vergebung bittet, der findet Gott vergebend, gnädig Wer Böses begeht oder sich selbst Unrecht tut und dann Gott um Vergebung bittet, wird Gott voller Vergebung und Barmherzigkeit finden. Wer Böses tut oder sich wider seine Seele versündigt und dann bei Allah Vergebung sucht, der wird Allah allvergebend, barmherzig finden. Anyone who commits evil, or wrongs his soul, then implores God for forgiveness, will find God Forgiving, Most Merciful. And whoever does any evil, or wrongs himself, then seeks the forgiveness of God; he will find God is Forgiver, Merciful. If any one does evil or wrongs his own soul but afterwards seeks Allah´s forgiveness, he will find Allah Oft-forgiving, Most Merciful. Yet he who does evil or [otherwise] sins against himself, and thereafter prays God to forgive him, shall find God much-forgiving, a dispenser of grace: Yet whoso doeth evil or wrongeth his own soul, then seeketh pardon of Allah, will find Allah Forgiving, Merciful. He who does evil or wrongs himself and then asks forgiveness of Allah will find that Allah is the Forgiver, the Most Merciful. And whoever does evil or acts unjustly to his soul, then asks forgiveness of Allah, he shall find Allah Forgiving, Merciful. And whoever commits evil and does injustice to himself and then asks forgiveness of Allâh, will find Allâh Most Forgiving, Ever Merciful. |
| 4:111 | ومن يكسب إثما فإنما يكسبه على نفسه وكان الله عليما حكيماوَمَن يَكْسِبْ إِثْمًۭا فَإِنَّمَا يَكْسِبُهُۥ عَلَىٰ نَفْسِهِۦ ۚ وَكَانَ ٱللَّهُ عَلِيمًا حَكِيمًۭا Und wer eine Sünde erwirbt, so erwirbt er sie nur gegen sich selbst. Und Gott war wissend, weise Wer eine Sünde begeht, belastet nur sich selbst damit. Gottes Wissen und Weisheit umfassen alles. Und wer eine Sünde begeht, der begeht sie nur gegen seine eigene Seele. Und Allah ist allwissend, allweise. Anyone who earns a sin, earns it to the detriment of his own soul. God is Omniscient, Most Wise. And whoever earns any sin, then he has brought it on himself. And God is Knowledgeable, Wise. And if any one earns sin. he earns it against His own soul: for Allah is full of knowledge and wisdom. for he who commits a sin, commits it only to his own hurt; and God is indeed all-knowing, wise. Whoso committeth sin committeth it only against himself. Allah is ever Knower, Wise. Whosoever earns a sin, he only earns it against himself. Allah is the Knower, the Wise. And whoever commits a sin, he only commits it against his own soul; and Allah is Knowing, Wise. And whoever commits a sin deliberately, commits it only against himself. Allâh is All-Knowing, All-Wise. |
| 4:112 | ومن يكسب خطيءة أو إثما ثم يرم به بريءا فقد احتمل بهتنا وإثما مبيناوَمَن يَكْسِبْ خَطِيٓـَٔةً أَوْ إِثْمًۭا ثُمَّ يَرْمِ بِهِۦ بَرِيٓـًۭٔا فَقَدِ ٱحْتَمَلَ بُهْتَٟنًۭا وَإِثْمًۭا مُّبِينًۭا Und wer eine Verfehlung oder eine Sünde erwirbt, sie danach einem Unschuldigen vorwirft, der trägt ja eine Verleumdung und eine klare Sünde Wer eine Sünde begeht oder sich eines Vergehens schuldig macht und sie einem Unschuldigen anlastet, der bürdet sich eine ruchlose Verleumdung und eine offensichtliche Sünde auf. Und wer einen Fehler oder eine Sünde begeht und sie dann einem Unschuldigen zur Last legt, der trägt eine Verleumdung und offenbare Sünde. Anyone who earns a sin, then accuses an innocent person thereof, has committed a blasphemy and a gross offense. And whoever does a mistake or sin, then blames it on an innocent person; he has incurred falsehood and a clear sin. But if any one earns a fault or a sin and throws it on to one that is innocent, He carries (on himself) (Both) a falsehood and a flagrant sin. But he who commits a fault or a sin and then throws the blame therefore on an innocent person, burdens himself with the guilt of calumny and [yet another] flagrant sin. And whoso committeth a delinquency or crime, then throweth (the blame) thereof upon the innocent, hath burdened himself with falsehood and a flagrant crime. Whosoever earns a fault or a sin and casts it upon the innocent, indeed, he bears the slander and a clear sin. And whoever commits a fault or a sin, then accuses of it one innocent, he indeed takes upon himself the burden of a calumny and a manifest sin. But one who commits a fault or a sin and imputes it to an innocent person (for the sake of his own defence), he certainly bears the burden of calumny along with that of a flagrant sin. |
| 4:113 | ولولا فضل الله عليك ورحمته لهمت طائفة منهم أن يضلوك وما يضلون إلا أنفسهم وما يضرونك من شىء وأنزل الله عليك الكتب والحكمة وعلمك ما لم تكن تعلم وكان فضل الله عليك عظيماوَلَوْلَا فَضْلُ ٱللَّهِ عَلَيْكَ وَرَحْمَتُهُۥ لَهَمَّت طَّآئِفَةٌۭ مِّنْهُمْ أَن يُضِلُّوكَ وَمَا يُضِلُّونَ إِلَّآ أَنفُسَهُمْ ۖ وَمَا يَضُرُّونَكَ مِن شَىْءٍۢ ۚ وَأَنزَلَ ٱللَّهُ عَلَيْكَ ٱلْكِتَٟبَ وَٱلْحِكْمَةَ وَعَلَّمَكَ مَا لَمْ تَكُن تَعْلَمُ ۚ وَكَانَ فَضْلُ ٱللَّهِ عَلَيْكَ عَظِيمًۭا Und wäre nicht Gottes Gunst über dich und seine Barmherzigkeit, so wäre eine Schar von ihnen dabei gewesen, dich irrezuführen. Sie ließen aber keinen abirren außer sich selbst und sie schaden dir bei keiner Sache. Und Gott ließ auf dich die Schrift herabsenden und die Weisheit und lehrte dich, was du nicht zu wissen pflegtest. Und die Gunst Gottes über dich war gewaltig Wenn Gott dich nicht mit Seiner Gunst und Barmherzigkeit bedacht hätte, hätten einige Leute versucht, dich irrezuführen. In Wirklichkeit führen sie sich selbst irre (ohne sich dessen bewußt zu sein). Sie können dir keinen Schaden zufügen. Gott hat dir das Buch und die Weisheit herabgesandt und dich gelehrt, was du nicht wußtest. Die Gunst, die Gott dir erwiesen hat, ist überaus groß. Und wäre nicht Allahs Gnade gegen dich und Seine Barmherzigkeit, ein Teil von ihnen hätte beschlossen, dich ins Verderben zu stürzen. Doch nur sich selbst stürzen sie ins Verderben, und dir können sie keinerlei Schaden tun. Allah hat das Buch und die Weisheit zu dir niedergesandt und dich gelehrt, was du nicht wußtest, und groß ist Allahs Gnade über dir. If it were not for God´s grace towards you, and His mercy, some of them would have misled you. They only mislead themselves, and they can never harm you in the least. God has sent down to you the scripture and wisdom, and He has taught you what you never knew. Indeed, God´s blessings upon you have been great. And had it not been for the grace of God upon you and His mercy, when a group of them were insistent on misguiding you; they would not have misguided except themselves, nor would they harm you in anything. And God has sent down to you the Book and the wisdom, and He has taught you what you did not know. And the grace of God upon you is great. But for the Grace of Allah to thee and his Mercy, a party of them would certainly have plotted to lead thee astray. But (in fact) they will only Lead their own souls astray, and to thee they can do no harm in the least. For Allah hath sent down to thee the Book and wisdom and taught thee what thou Knewest not (before): And great is the Grace of Allah unto thee. And but for God´s favour upon thee and His grace, some of those [who are false to themselves] would indeed endeavour to lead thee astray; yet none but themselves do they lead astray. Nor can they harm thee in any way, since God has bestowed upon thee from on high this divine writ and [given thee] wisdom, and has imparted unto thee the knowledge of what thou didst not know. And God´s favour upon thee is tremendous indeed. But for the grace of Allah upon thee (Muhammad), and His mercy, a party of them had resolved to mislead thee, but they will mislead only themselves and they will hurt thee not at all. Allah revealeth unto thee the Scripture and wisdom, and teacheth thee that which thou knewest not. The grace of Allah toward thee hath been infinite. But for the Favor of Allah to you (Prophet Muhammad) and His Mercy, a party of them intended to lead you astray, but they only lead themselves astray, and they did not harm you a thing. Allah has sent down to you the Book and the Wisdom and He has taught you what you did not know. The Bounty of Allah to you is ever great. And were it not for Allah´s grace upon you and His mercy a party of them had certainly designed to bring you to perdition and they do not bring (aught) to perdition but their own souls, and they shall not harm you in any way, and Allah has revealed to you the Book and the wisdom, and He has taught you what you did not know, and Allah´s grace on you is very great. (Prophet!) a party of those (who are false to themselves) had certainly made up their minds to ruin you, but for the grace of Allâh and His mercy upon you, they ruin none but themselves, and they can do you no harm. And Allâh has revealed to you this perfect Book and the Wisdom and has taught you that which you did not know. Allâh´s favour upon you is great indeed (and you enjoy His protection in temporal as well as in spiritual matters). |
| 4:114 | لا خير فى كثير من نجوىهم إلا من أمر بصدقة أو معروف أو إصلح بين الناس ومن يفعل ذلك ابتغاء مرضات الله فسوف نؤتيه أجرا عظيمالَّا خَيْرَ فِى كَثِيرٍۢ مِّن نَّجْوَىٰهُمْ إِلَّا مَنْ أَمَرَ بِصَدَقَةٍ أَوْ مَعْرُوفٍ أَوْ إِصْلَٟحٍۭ بَيْنَ ٱلنَّاسِ ۚ وَمَن يَفْعَلْ ذَٟلِكَ ٱبْتِغَآءَ مَرْضَاتِ ٱللَّهِ فَسَوْفَ نُؤْتِيهِ أَجْرًا عَظِيمًۭا Nichts Gutes ist in vielen ihrer Zwiegespräche, außer man ordnete eine Spende, Erkenntliches oder eine Aussöhnung zwischen den Menschen an. Und wer dies tut im Trachten nach Gottes Wohlgefallen, so werden wir ihm einen gewaltigen Lohn zukommen lassen Bei ihren vertraulichen Gesprächen kommt oft nichts Gutes heraus, es sei denn, daß einer zu wohltätiger Spende, einer guten Tat oder einer Versöhnung unter den Menschen aufruft. Wer das tut, um Gott zu gefallen, dem gewähren Wir hohen Lohn. Nichts Gutes ist in den meisten ihrer geheimen Besprechungen, es seien denn (Besprechungen) von solchen, die zur Mildtätigkeit oder zur Güte oder zum Friedenstiften unter den Menschen ermahnen. Und wer das tut im Trachten nach Allahs Wohlgefallen, dem werden Wir bald einen großen Lohn gewähren. There is nothing good about their private conferences, except for those who advocate charity, or righteous works, or making peace among the people. Anyone who does this, in response to God´s teachings, we will grant him a great recompense. There is no good in most of what they privately confer, except whoever orders a charity or kindness or reconciliation between the people. And whoever does this seeking the grace of God, We will give him a great recompense. In most of their secret talks there is no good: But if one exhorts to a deed of charity or justice or conciliation between men, (Secrecy is permissible): To him who does this, seeking the good pleasure of Allah, We shall soon give a reward of the highest (value). NO GOOD comes, as a rule, out of secret confabulations - saving such as are devoted to enjoining charity, or equitable dealings, or setting things to rights between people: and unto him who does this out of a longing for God´s goodly acceptance We shall in time grant a mighty reward. There is no good in much of their secret conferences save (in) him who enjoineth alms giving and kindness and peace making among the people. Whoso doeth that, seeking the good pleasure of Allah, We shall bestow on him a vast reward. There is no good in much of their confiding, except for he who bids to charity, honor, or reforms between people. Whosoever does that for the sake of the pleasure of Allah, We shall give him a great wage. There is no good in most of their secret counsels except (in his) who enjoins charity or goodness or reconciliation between people; and whoever does this seeking Allah´s pleasure, We will give him a mighty reward. There is no good in many of their secret conferences. But (good lies only in the secret deliberations of) those who enjoin charity, equitable dealings or making peace between people. And whoso does that, seeking the pleasure of Allâh, We shall soon bestow a great reward on him. |
| 4:115 | ومن يشاقق الرسول من بعد ما تبين له الهدى ويتبع غير سبيل المؤمنين نوله ما تولى ونصله جهنم وساءت مصيراوَمَن يُشَاقِقِ ٱلرَّسُولَ مِنۢ بَعْدِ مَا تَبَيَّنَ لَهُ ٱلْهُدَىٰ وَيَتَّبِعْ غَيْرَ سَبِيلِ ٱلْمُؤْمِنِينَ نُوَلِّهِۦ مَا تَوَلَّىٰ وَنُصْلِهِۦ جَهَنَّمَ ۖ وَسَآءَتْ مَصِيرًا Und wer sich vom Gesandten losreißt, nachdem ihm die Rechtleitung klar wurde, und einem anderen Weg als dem der Gläubigen folgt, den lassen wir dem zukehren, dem er sich zukehrte. Und wir setzen ihn der Hölle aus, welch schlimmes Schicksal Wer sich, nachdem er die Rechtleitung erkannt hat, dem Gesandten widersetzt und einen anderen Weg geht, als den der Gläubigen, den lassen Wir den gewählten Weg gehen. Am Jüngsten Tag wird er in die Hölle kommen. Welch schlimmes Ende! Jener aber, der sich dem Gesandten widersetzt, nachdem ihm der rechte Weg klar geworden, und einen andern Weg befolgt als den der Gläubigen, den werden Wir verfolgen lassen, was er verfolgt, und werden ihn in die Hölle stürzen; und schlimm ist die Bestimmung. As for him who opposes the messenger, after the guidance has been pointed out to him, and follows other than the believers´ way, we will direct him in the direction he has chosen, and commit him to Hell; what a miserable destiny! And whoever is hostile to the messenger after the guidance has been clarified to him, and he follows other than the path of the believers; We will grant him what he has sought and deliver him to Hell; what a miserable destination. If anyone contends with the Messenger even after guidance has been plainly conveyed to him, and follows a path other than that becoming to men of Faith, We shall leave him in the path he has chosen, and land him in Hell,- what an evil refuge! But as for him who, after guidance has been vouchsafed to him, cuts himself off from the Apostle and follows a path other than that of the believers - him shall We leave unto that which he himself has chosen, and shall cause him to endure hell: and how evil a journey’s end! And whoso opposeth the messenger after the guidance (of Allah) hath been manifested unto him, and followeth other than the believer´s way, We appoint for him that unto which he himself hath turned, and expose him unto hell a hapless journey´s end! But whosoever opposes the Messenger after guidance has been made clear to him and follows a path other than that of the believers, We shall let him follow what he has turned to and We shall roast him in Gehenna (Hell) - an evil arrival. And whoever acts hostilely to the Apostle after that guidance has become manifest to him, and follows other than the way of the believers, We will turn him to that to which he has (himself) turned and make him enter hell; and it is an evil resort. And as to him who opposes the Messenger in a hostile manner after true guidance has become clear to him, and follows a way other than that of the believers, We will let him pursue the way which he is (himself) pursuing, and shall cast him into Gehenna, and an evil destination it is! |
| 4:116 | إن الله لا يغفر أن يشرك به ويغفر ما دون ذلك لمن يشاء ومن يشرك بالله فقد ضل ضللا بعيداإِنَّ ٱللَّهَ لَا يَغْفِرُ أَن يُشْرَكَ بِهِۦ وَيَغْفِرُ مَا دُونَ ذَٟلِكَ لِمَن يَشَآءُ ۚ وَمَن يُشْرِكْ بِٱللَّهِ فَقَدْ ضَلَّ ضَلَٟلًۢا بَعِيدًا Gewiss, Gott vergibt nicht, dass ihm beigesellt wird, aber er vergibt, was außer diesem ist, wem er will. Und wer Gott beigesellt, der ist ja dann in einem Irrtum weit entfernt abgeirrt Gott verzeiht nicht, daß Ihm andere Gottheiten beigesellt werden. Er verzeiht, wem Er will, die kleineren Vergehen. Wer Gott andere Gottheiten beigesellt, ist weit abgeirrt. Allah wird es nicht vergeben, daß Ihm Götter zur Seite gestellt werden; doch vergibt Er das, was geringer ist als dies, wem Er will. Und wer Allah Götter zur Seite stellt, der ist fürwahr weit irregegangen. God does not forgive idol worship (if maintained until death), and He forgives lesser offenses for whomever He wills. Anyone who idolizes any idol beside God has strayed far astray. God does not forgive that partners be set up with Him, and He forgives other than that for whom He pleases. Whoever sets up partners with God has indeed strayed a far straying. Allah forgiveth not (The sin of) joining other gods with Him; but He forgiveth whom He pleaseth other sins than this: one who joins other gods with Allah, Hath strayed far, far away (from the right). VERILY, God does not forgive the ascribing of divinity to aught beside Him, although He forgives any lesser sin unto whomever He wills: for those who ascribe divinity to aught beside God have indeed gone far astray. Lo! Allah pardoneth not that partners should be ascribed unto him. He pardoneth all save that to whom He will. Whoso ascribeth partners unto Allah hath wandered far astray. Allah does not forgive (the sin of inventing an) association with Him, but He forgives other sins to whomsoever He will. Whosoever associates with Allah has gone astray in far error. Surely Allah does not forgive that anything should be associated with Him, and He forgives what is besides this to whom He pleases; and whoever associates anything with Allah, he indeed strays off into a remote error. Allâh does not forgive (without repentance on the part of the sinner) that a partner be associated with Him though He forgives everything short of that to whomsoever He will. And he who associates a partner with Allâh has strayed, indeed, a far off straying. |
| 4:117 | إن يدعون من دونه إلا إنثا وإن يدعون إلا شيطنا مريداإِن يَدْعُونَ مِن دُونِهِۦٓ إِلَّآ إِنَٟثًۭا وَإِن يَدْعُونَ إِلَّا شَيْطَٟنًۭا مَّرِيدًۭا Gewiss, sie rufen anstelle seiner nichts außer Weibliche. Und gewiss, sie rufen nichts außer einen rebellischen Satan Sie beten an Seiner Stelle weibliche Wesen an und den widerspenstigen Satan, Sie rufen neben Ihm nur Göttinnen an, und sie rufen nur Satan an, den Empörer, They even worship female gods besides Him; as a matter of fact, they only worship a rebellious devil. They are calling on females besides Him. Indeed, they are only calling on a persistent devil. (The Pagans), leaving Him, call but upon female deities: They call but upon satan the persistent rebel! In His stead, they invoke only lifeless symbols - thus invoking none but a rebellious Satan They invoke in His stead only females; they pray to none else than Satan, a rebel-- Instead of Him they supplicate to none but females, and indeed they supplicate to none except the rebellious satan, They do not call besides Him on anything but idols, and they do not call on anything but a rebellious Shaitan. Whatever they (- the polytheists) call on besides Him are none but lifeless objects (and false deities). Infact, they call on none but satan, the rebellious, |
| 4:118 | لعنه الله وقال لأتخذن من عبادك نصيبا مفروضالَّعَنَهُ ٱللَّهُ ۘ وَقَالَ لَأَتَّخِذَنَّ مِنْ عِبَادِكَ نَصِيبًۭا مَّفْرُوضًۭا Gott verfluchte ihn. Und er sagte: Ich werde mir sicherlich von deinen Dienern einen festgesetzten Anteil nehmen den Gott verdammt hat und der sagte: "Ich werde mir von deinen Dienern einen bestimmten Anteil nehmen. Den Allah von Sich gewiesen hat und der gesagt hatte: «Ich will wahrlich von Deinen Dienern einen bestimmten Teil nehmen; God has condemned him, and he said, "I will surely recruit a definite share of Your worshipers. God has cursed him; and he said: 'I will take from Your servants a sizeable portion.' Allah did curse him, but he said: "I will take of Thy servants a portion Marked off; whom God has rejected for having said, "Verily, of Thy servants I shall most certainly take my due share, Whom Allah cursed, and he said: Surely I will take of Thy bondmen an appointed portion, whom Allah has cursed and he (satan) said: ´Indeed, I will take to myself an appointed portion of Your worshipers, Allah has cursed him; and he said: Most certainly I will take of Thy servants an appointed portion: Whom Allâh has deprived of His blessings and who had said, `I will certainly take from Your servants an appointed portion, |
| 4:119 | ولأضلنهم ولأمنينهم ولءامرنهم فليبتكن ءاذان الأنعم ولءامرنهم فليغيرن خلق الله ومن يتخذ الشيطن وليا من دون الله فقد خسر خسرانا مبيناوَلَأُضِلَّنَّهُمْ وَلَأُمَنِّيَنَّهُمْ وَلَءَامُرَنَّهُمْ فَلَيُبَتِّكُنَّ ءَاذَانَ ٱلْأَنْعَٟمِ وَلَءَامُرَنَّهُمْ فَلَيُغَيِّرُنَّ خَلْقَ ٱللَّهِ ۚ وَمَن يَتَّخِذِ ٱلشَّيْطَٟنَ وَلِيًّۭا مِّن دُونِ ٱللَّهِ فَقَدْ خَسِرَ خُسْرَانًۭا مُّبِينًۭا Und ich werde sie sicherlich irreführen, in ihnen Wünsche wecken und ihnen befehlen, so werden sie dem Vieh die Ohren schlitzen. Und ich werde ihnen sicherlich befehlen, so werden sie die Erschaffung Gottes ändern. Und wer sich den Satan anstelle Gottes als einen Verbündeten nimmt, der erlitt ja bereits einen klaren Verlust Ich werde sie verführen und falsche Wunschvorstellungen in ihnen erwecken, und ich werde ihnen befehlen, manchem Herdentier die Ohren einzuschlitzen und die Schöpfung Gottes zu verunstalten. " Wer den Satan anstatt Gott zum Beschützer nimmt, der hat gewiß verloren. Wahrlich, ich will sie irreleiten; wahrlich, ich will eitle Wünsche in ihnen erregen; wahrlich, ich will sie aufreizen, und sie werden dem Vieh die Ohren abschneiden; wahrlich, ich will sie aufreizen, und sie werden Allahs Schöpfung verunstalten.» Und wer sich Satan zum Freund nimmt statt Allah, der hat sicherlich einen offenkundigen Verlust erlitten. "I will mislead them, I will entice them, I will command them to (forbid the eating of certain meats by) marking the ears of livestock, and I will command them to distort the creation of God." Anyone who accepts the devil as a lord, instead of God, has incurred a profound loss. 'And I will misguide them and make them desire, and I will command them, so that they will mark the ears of the livestock, and I will command them so they will make changes to the creation of God.' Whoever takes the devil as a supporter other than God, then he has indeed lost a great loss. "I will mislead them, and I will create in them false desires; I will order them to slit the ears of cattle, and to deface the (fair) nature created by Allah." Whoever, forsaking Allah, takes satan for a friend, hath of a surety suffered a loss that is manifest. and shall lead them astray, and fill them with vain desires; and I shall command them - and they will cut off the ears of cattle [in idolatrous sacrifice]; and I shall command them - and they will corrupt God´s creation!" But all who take Satan rather than God for their master do indeed, most clearly, lose all: And surely I will lead them astray, and surely I will arouse desires in them, and surely I will command them and they will cut the cattle´s ears, and surely I will command them and they will change Allah´s creation. Whoso chooseth Satan for a patron instead of Allah is verily a loser and his loss is manifest. and lead them astray. I shall fill them with fancies and order them to cut off the ears of cattle. I shall order them to alter the creation of Allah.´ Indeed, whosoever chooses satan for a guide, instead of Allah, has surely suffered a clear loss. And most certainly I will lead them astray and excite in them vain desires, and bid them so that they shall slit the ears of the cattle, and most certainly I will bid them so that they shall alter Allah´s creation; and whoever takes the Shaitan for a guardian rather than Allah he indeed shall suffer a manifest loss. `And certainly, I will lead them astray and assuredly I will arouse vain desires in them, and I will incite them (to polytheistic practices) and they will slit the ears of cattle (as a mark of their dedication to their deities), and I will most assuredly make them change (for the worse,) the things created by Allâh.´ And he who takes this satan to him for a friend rather than Allâh, has of course suffered an evident loss. |
| 4:120 | يعدهم ويمنيهم وما يعدهم الشيطن إلا غرورايَعِدُهُمْ وَيُمَنِّيهِمْ ۖ وَمَا يَعِدُهُمُ ٱلشَّيْطَٟنُ إِلَّا غُرُورًا Er verspricht ihnen und weckt in ihnen Wünsche. Aber der Satan verspricht nichts außer Täuschung Er macht ihnen Versprechungen und weckt Hoffnungen in ihnen, doch die Versprechungen Satans sind nichts anderes als Illusionen. Er gaukelt ihnen Versprechungen vor und erregt eitle Begierden in ihnen, und was Satan ihnen verspricht, ist eitel Trug. He promises them and entices them; what the devil promises is no more than an illusion. He promises them and makes them desire, but what the devil promises them is only vanity. Satan makes them promises, and creates in them false desires; but satan´s promises are nothing but deception. he holds out promises to them, and fills them with vain desires: yet whatever Satan promises them is but meant to delude the mind. He promiseth them and stirreth up desires in them, and Satan promiseth them only to beguile. he promises them and fills them with fancies, but what satan promises them is only a delusion. He gives them promises and excites vain desires in them; and the Shaitan does not promise them but to deceive. He (- satan) holds out promises to them and arouses false hopes in them. But satan promises nothing but vain things to them. |
| 4:121 | أولئك مأوىهم جهنم ولا يجدون عنها محيصاأُو۟لَٟٓئِكَ مَأْوَىٰهُمْ جَهَنَّمُ وَلَا يَجِدُونَ عَنْهَا مَحِيصًۭا Jenen ihre Heimstätte ist die Hölle, und daraus finden sie keinen Ausweg Die Hölle wird ihre Heimstätte sein, und daraus werden sie nicht herauskommen. Ihr Aufenthalt wird die Hölle sein; und sie werden keinen Ausweg daraus finden. These have incurred Hell as their final abode, and can never evade it. For these, their abode shall be Hell, and they will find no escape from it. They (his dupes) will have their dwelling in Hell, and from it they will find no way of escape. Such as these have hell for their goal: and they shall find no way to escape therefrom. For such, their habitation will be hell, and they will find no refuge therefrom. Those, their shelter will be Gehenna (Hell), and from it they shall find no refuge. These are they whose abode is hell, and they shall not find any refuge from it. It is these (- his dupes) whose abode is Gehenna and they shall find no way of escape from it. |
| 4:122 | والذين ءامنوا وعملوا الصلحت سندخلهم جنت تجرى من تحتها الأنهر خلدين فيها أبدا وعد الله حقا ومن أصدق من الله قيلاوَٱلَّذِينَ ءَامَنُوا۟ وَعَمِلُوا۟ ٱلصَّٟلِحَٟتِ سَنُدْخِلُهُمْ جَنَّٟتٍۢ تَجْرِى مِن تَحْتِهَا ٱلْأَنْهَٟرُ خَٟلِدِينَ فِيهَآ أَبَدًۭا ۖ وَعْدَ ٱللَّهِ حَقًّۭا ۚ وَمَنْ أَصْدَقُ مِنَ ٱللَّهِ قِيلًۭا Und diejenigen, die glaubten und Rechtschaffenes taten, werden wir in Gärten eintreten lassen, worunter die Flüsse verlaufen. Darin sind sie ewig, für immer. Das Versprechen Gottes ist wahr. Und wer ist in der Aussage ehrlicher als Gott Die Gläubigen, die gute Werke verrichtet haben, bringen Wir in Paradiesgärten, unterhalb derer Flüsse fließen. Darin werden sie ewig bleiben. Das ist eine wahrhaftige Verheißung Gottes. Wahrhaftigere Verheißungen als die Gottes, wo gibt es sie? Die aber glauben und gute Werke tun, die wollen Wir in Gärten führen, durch welche Ströme fließen; darin sollen sie weilen auf ewig und immerdar. (Das ist) Allahs wahrhaftige Verheißung; und wer ist wahrhaftiger in der Rede als Allah? As for those who believe and lead a righteous life, we will admit them into gardens with flowing streams, wherein they live forever. Such is the truthful promise of God. Whose utterances are more truthful than God´s? As for those who believe and do good works, We will admit them to estates with rivers flowing beneath them, abiding therein eternally. The promise of God is truth; and who is more truthful in saying than God? But those who believe and do deeds of righteousness,- we shall soon admit them to gardens, with rivers flowing beneath,-to dwell therein for ever. Allah´s promise is the truth, and whose word can be truer than Allah´s? Yet those who attain to faith and do righteous deeds We shall bring into gardens through which running waters flow, therein to abide beyond the count of time: this is, in truth, God´s promise - and whose word could be truer than God´s? But as for those who believe and do good works, We shall bring them into gardens underneath which rivers flow, wherein they will abide for ever. It is a promise from Allah in truth ; and who can be more truthful than Allah in utterance? But those who believe and do good works We shall admit them to Gardens underneath which rivers flow, and there they shall live for ever, the promise of Allah is true. And who is truer in speech than Allah! And (as for) those who believe and do good, We will make them enter into gardens beneath which rivers flow, to abide therein for ever; (it is) a promise of Allah, true (indeed), and who is truer of word than Allah? And those who believe and do deeds of righteousness, We will certainly admit them into Gardens served with running streams, there they shall abide for ever. Allâh´s promise is unfailing. And who is more truthful than Allâh in word. |
| 4:123 | ليس بأمانيكم ولا أمانى أهل الكتب من يعمل سوءا يجز به ولا يجد له من دون الله وليا ولا نصيرالَّيْسَ بِأَمَانِيِّكُمْ وَلَآ أَمَانِىِّ أَهْلِ ٱلْكِتَٟبِ ۗ مَن يَعْمَلْ سُوٓءًۭا يُجْزَ بِهِۦ وَلَا يَجِدْ لَهُۥ مِن دُونِ ٱللَّهِ وَلِيًّۭا وَلَا نَصِيرًۭا Es geht weder nach euren Wünschen noch nach den Wünschen der Leute der Schrift. Wer Schlechtes tut, wird dafür entlohnt und findet für sich anstelle Gottes weder einen Verbündeten noch einen Helfer Es geht weder nach euren Wünschen noch nach den Wünschen der Schriftbesitzer, sondern wer Böses begeht, wird dafür bestraft und wird außer Gott keinen Beschützer und keinen Helfer finden. Es wird nicht gehen nach euren Wünschen noch nach den Wünschen des Volkes der Schrift. Wer Böses tut, dem wird es vergolten werden; und er wird für sich weder Freund noch Helfer finden, außer Allah. It is not in accordance with your wishes, or the wishes of the people of the scripture: anyone who commits evil pays for it, and will have no helper or supporter against God. It will not be by what you desire, nor by what the people of the Book desire. Whoever works evil, he will be paid for it; and he will not find for himself besides God any supporter or victor. Not your desires, nor those of the People of the Book (can prevail): whoever works evil, will be requited accordingly. Nor will he find, besides Allah, any protector or helper. It may not accord with your wishful thinking - nor with the wishful thinking of the followers of earlier revelation - [that] he who does evil shall be requited for it, and shall find none to protect him from God, and none to bring him succour, It will not be in accordance with your desires, nor the desires of the People of the Scripture. He who doeth wrong will have the recompense thereof, and will not find against Allah any protecting friend or helper. It is not by your fancies, nor by the fancies of the People of the Book. Whosoever does evil shall be recompensed for it, and he will not find for himself, other than Allah, a guardian or helper. (This) shall not be in accordance with your vain desires nor in accordance with the vain desires of the followers of the Book; whoever does evil, he shall be requited with it, and besides Allah he will find for himself neither a guardian nor a helper. (O people!) it (- the salvation) shall not be according to your vain desires, nor according to the vain desires of the people of the Scripture. He who does evil shall be recompensed accordingly, and he shall find for himself no patron nor a helper besides Allâh. |
| 4:124 | ومن يعمل من الصلحت من ذكر أو أنثى وهو مؤمن فأولئك يدخلون الجنة ولا يظلمون نقيراوَمَن يَعْمَلْ مِنَ ٱلصَّٟلِحَٟتِ مِن ذَكَرٍ أَوْ أُنثَىٰ وَهُوَ مُؤْمِنٌۭ فَأُو۟لَٟٓئِكَ يَدْخُلُونَ ٱلْجَنَّةَ وَلَا يُظْلَمُونَ نَقِيرًۭا Und wer Rechtschaffenes tut, ob männlich oder weiblich, und dabei gläubig ist, so treten jene in den Garten ein und ihnen wird kein Grübchen Unrecht getan Diejenigen, seien es Männer oder Frauen, die gute Werke tun und auf dem Glauben bestehen, kommen ins Paradies, und ihnen widerfährt nicht die geringste Ungerechtigkeit. Wer aber gute Werke tut, sei es Mann oder Weib, und gläubig ist: sie sollen in den Himmel gelangen, und sie sollen auch nicht so viel Unrecht erleiden wie die kleine Rille auf der Rückseite eines Dattelkernes. As for those who lead a righteous life, male or female, while believing, they enter Paradise; without the slightest injustice. And whoever works good, whether male or female, and is a believer, then these will be admitted to the Paradise, and they will not be wronged in the least. If any do deeds of righteousness,- be they male or female - and have faith, they will enter Heaven, and not the least injustice will be done to them. whereas anyone - be it man or woman - who does [whatever he can] of good deeds and is a believer withal, shall enter paradise, and shall not be wronged by as much as [would fill] the groove of a date-stone. And whoso doeth good works, whether of male or female, and he (or she) is a believer, such will enter paradise and they will not be wronged the dint in a date-stone. But whosoever does good works of righteousness, whether they be a believing male or female, shall enter Paradise, and not be wronged a pit mark of a date stone. And whoever does good deeds whether male or female and he (or she) is a believer-- these shall enter the garden, and they shall not be dealt with a jot unjustly. But whosoever does deeds of righteousness be it male or female, provided he (or she) is a believer, it is these, then who shall enter Paradise and shall not be treated unjustly even (so much as) the groove in a date-stone. |
| 4:125 | ومن أحسن دينا ممن أسلم وجهه لله وهو محسن واتبع ملة إبرهيم حنيفا واتخذ الله إبرهيم خليلاوَمَنْ أَحْسَنُ دِينًۭا مِّمَّنْ أَسْلَمَ وَجْهَهُۥ لِلَّهِ وَهُوَ مُحْسِنٌۭ وَٱتَّبَعَ مِلَّةَ إِبْرَٟهِيمَ حَنِيفًۭا ۗ وَٱتَّخَذَ ٱللَّهُ إِبْرَٟهِيمَ خَلِيلًۭا Und wessen Lebensordnung ist besser als desjenigen, der sein Antlitz für Gott hingab, dabei gütig war und der Gemeinde Abrahams als Monotheist folgte. Und Abraham nahm sich Gott als Vertrauten Nichts Besseres kann der Gläubige tun, als sich Gott innig hinzugeben, Gutes zu tun und dem Weg Abrahams, des Stifters des wahren Glaubens, zu folgen. Gott hat Abraham zum Freund auserkoren. Und wer hat einen schöneren Glauben als jener, der sich Allah ergibt, der Gutes wirkt und der dem Bekenntnis Abrahams, des Aufrechten im Glauben, folgt? Und Allah nahm Sich Abraham besonders zum Freund. Who is better guided in his religion than one who submits totally to God, leads a righteous life, according to the creed of Abraham: monotheism? God has chosen Abraham as a beloved friend. And who is better in the system than the one who submits himself to God, and he is a good doer, and he follows the creed of Abraham in monotheism? And God took Abraham as a friend. Who can be better in religion than one who submits his whole self to Allah, does good, and follows the way of Abraham the true in Faith? For Allah did take Abraham for a friend. And who could be of better faith than he who surrenders his whole being unto God and is a doer of good withal, and follows the creed of Abraham, who turned away from all that is false - seeing that God exalted Abraham with His love? Who is better in religion than he who surrendereth his purpose to Allah while doing good (to men) and followeth the tradition of Abraham, the upright? Allah (Himself) chose Abraham for friend. And who is better in religion than he who submits his face to Allah, being a good-doer, and follows the Creed of Abraham, pure in faith? Allah took Abraham for a close friend. And who has a better religion than he who submits himself entirely to Allah? And he is the doer of good (to others) and follows the faith of Ibrahim, the upright one, and Allah took Ibrahim as a friend. And who is better in faith than one who submits his whole attention to Allâh and he is a doer of good to others and follows the religion of Abraham, the upright? And Allâh had taken Abraham for a special friend. |
| 4:126 | ولله ما فى السموت وما فى الأرض وكان الله بكل شىء محيطاوَلِلَّهِ مَا فِى ٱلسَّمَٟوَٟتِ وَمَا فِى ٱلْأَرْضِ ۚ وَكَانَ ٱللَّهُ بِكُلِّ شَىْءٍۢ مُّحِيطًۭا Und Gottes ist, was in den Himmeln und was auf der Erde ist. Und Gott war über alle Dinge umfassend Gott gehört alles in den Himmeln und auf Erden. Gott umfaßt alles. Allahs ist alles, was in den Himmeln und was auf Erden ist; und Allah umfaßt alle Dinge. To God belongs everything in the heavens and the earth. God is in full control of all things. And to God is what is in the heavens and the earth; and God is Encompassing all things. But to Allah belong all things in the heavens and on earth: And He it is that Encompasseth all things. For, unto God belongs all that is in the heavens and all that is on earth; and, indeed, God encompasses everything. Unto Allah belongeth whatsoever is in the heavens and whatsoever is in the earth. Allah ever surroundeth all things. To Allah belongs all that is in the heavens and the earth. Allah encompasses everything. And whatever is in the heavens and whatever is in the earth is Allah´s; and Allah encompasses all things. And to Allâh belongs whatever is in the heavens and whatever is in the earth. And Allâh encompasses each and everything. |
| 4:127 | ويستفتونك فى النساء قل الله يفتيكم فيهن وما يتلى عليكم فى الكتب فى يتمى النساء التى لا تؤتونهن ما كتب لهن وترغبون أن تنكحوهن والمستضعفين من الولدن وأن تقوموا لليتمى بالقسط وما تفعلوا من خير فإن الله كان به عليماوَيَسْتَفْتُونَكَ فِى ٱلنِّسَآءِ ۖ قُلِ ٱللَّهُ يُفْتِيكُمْ فِيهِنَّ وَمَا يُتْلَىٰ عَلَيْكُمْ فِى ٱلْكِتَٟبِ فِى يَتَٟمَى ٱلنِّسَآءِ ٱلَّٟتِى لَا تُؤْتُونَهُنَّ مَا كُتِبَ لَهُنَّ وَتَرْغَبُونَ أَن تَنكِحُوهُنَّ وَٱلْمُسْتَضْعَفِينَ مِنَ ٱلْوِلْدَٟنِ وَأَن تَقُومُوا۟ لِلْيَتَٟمَىٰ بِٱلْقِسْطِ ۚ وَمَا تَفْعَلُوا۟ مِنْ خَيْرٍۢ فَإِنَّ ٱللَّهَ كَانَ بِهِۦ عَلِيمًۭا Sie ersuchen dich um Auskunft über die Frauen. Sage: Auskunft gibt euch Gott über sie und was euch in der Schrift vorgetragen wird über die verwaisten Frauen, denen ihr nicht zukommen lasst, was für sie vorgeschrieben ist, und die ihr zu verheiraten begehrt, über die Geschwächten von den Kindern und darüber, dass ihr für die Waisen in Gerechtigkeit einsteht. Und was ihr an Gutem tut, gewiss, so war Gott wissend darüber Sie fragen dich nach einer Entscheidung über die Frauen. Sprich: "Gott meldet euch die Entscheidungen über sie, und im Buch (im Koran) werden sie euch auch vorgetragen. Die verwaisten Mädchen, die ihr zu heiraten wünscht und denen ihr die ihnen zustehende Morgengabe nicht entrichtet, müssen gerecht behandelt werden; desgleichen die in eurer Obhut befindlichen minderjährigen Kinder. Ihr sollt für die Waisen gerecht sorgen! Was ihr an Gutem tut, weiß Gott genau. Und sie fragen dich um Belehrung über die Frauen. Sprich: «Allah hat euch Belehrung über sie gegeben. Und das, was euch in dem Buch vorgetragen wird, betrifft die Waisenmädchen, denen ihr nicht gebt, was für sie vorgeschrieben ist, und die ihr doch zu heiraten wünscht, und die Schwachen unter den Kindern - und daß ihr Billigkeit gegen die Waisen übt. Und was ihr Gutes tut, fürwahr, Allah weiß es wohl.» They consult you concerning women: say, "God enlightens you regarding them, as recited for you in the scripture. You shall restore the rights of orphaned girls whom you cheat out of their due dowries when you wish to marry them: you shall not take advantage of them. The rights of orphaned boys must also be protected as well. You shall treat the orphans equitably. Whatever good you do, God is fully aware thereof." And they seek a ruling regarding the women, say: 'God will give you a ruling regarding them and what is being recited to you in the Book regarding the orphans' mothers whom you wish to marry but have not given them what was decreed for them, and the oppressed from the children: That you stand for the orphans in equality.' Whatever good you do, then God is aware of it. They ask thy instruction concerning the women say: Allah doth instruct you about them: And (remember) what hath been rehearsed unto you in the Book, concerning the orphans of women to whom ye give not the portions prescribed, and yet whom ye desire to marry, as also concerning the children who are weak and oppressed: that ye stand firm for justice to orphans. There is not a good deed which ye do, but Allah is well-acquainted therewith. AND THEY will ask thee to enlighten them about the laws concerning women. and about helpless children; and about your duty to treat orphans with equity. And whatever good you may do - behold, God has indeed full knowledge thereof. They consult thee concerning women. Say: Allah give to you decree concerning them, and the Scripture which hath been recited unto you (giveth decree), concerning female orphans unto whom ye give not that which is ordained for them though ye desire to marry them, and (concerning) the weak among children, and that ye should deal justly with orphans. Whatever good ye do, lo! Allah is ever Aware of it. They will ask you for a verdict concerning women. Say: "Allah decides for you concerning them, and what has been recited in the Book concerning orphaned women to whom you do not give what is written, and yet desire to marry them, and the abased children, and that you secure justice for orphans. Whatever good you do, Allah has knowledge it. And they ask you a decision about women. Say: Allah makes known to you His decision concerning them, and that which is recited to you in the Book concerning female orphans whom you do not give what is appointed for them while you desire to marry them, and concerning the weak among children, and that you should deal towards orphans with equity; and whatever good you do, Allah surely knows it. And they seek your ruling with regard to (marrying) women (having no husbands). Say, `Allâh gives you His ruling about them and He reminds you the ruling as has (already) been mentioned to you in this Book regarding women without husbands (- widows, divorced, or yet to be married) to whom you do not give their rights prescribed for them, yet you feel inclined to get them in marriage (with a mind to take over their belongings) and (the ruling is also regarding) the helpless children. (He enjoins you to) stand firm in observing equity towards the orphans. And (remember) whatever good you do Allâh knows it very well. |
| 4:128 | وإن امرأة خافت من بعلها نشوزا أو إعراضا فلا جناح عليهما أن يصلحا بينهما صلحا والصلح خير وأحضرت الأنفس الشح وإن تحسنوا وتتقوا فإن الله كان بما تعملون خبيراوَإِنِ ٱمْرَأَةٌ خَافَتْ مِنۢ بَعْلِهَا نُشُوزًا أَوْ إِعْرَاضًۭا فَلَا جُنَاحَ عَلَيْهِمَآ أَن يُصْلِحَا بَيْنَهُمَا صُلْحًۭا ۚ وَٱلصُّلْحُ خَيْرٌۭ ۗ وَأُحْضِرَتِ ٱلْأَنفُسُ ٱلشُّحَّ ۚ وَإِن تُحْسِنُوا۟ وَتَتَّقُوا۟ فَإِنَّ ٱللَّهَ كَانَ بِمَا تَعْمَلُونَ خَبِيرًۭا Und wenn eine Frau von ihrem Ehemann Ausschweifung oder Abkehr befürchtete, so ist es kein Verstoß für sie beide, dass sie sich in Rechtschaffenheit aussöhnen. Die Aussöhnung ist nämlich besser und die rücksichtslosen Seelen wurden vorgebracht. Wenn ihr aber gütig und achtsam seid, so war Gott gewiss kundig dessen, was ihr tut Wenn eine Frau Sorgen hat, weil ihr Mann ihr das Leben schwermacht oder sich von ihr abwendet, sollen beide eine Versöhnung anstreben, was das Beste ist. Die Menschen neigen dazu, mit dem Guten zu geizen. Wenn ihr gute Taten vollbringt und gottesfürchtig seid, weiß Gott das, da Ihm nichts entgeht. Und wenn eine Frau von ihrem Ehemann rohe Behandlung oder Gleichgültigkeit befürchtet, so soll es keine Sünde für sie beide sein, wenn sie sich auf geziemende Art miteinander versöhnen; denn Versöhnung ist das Beste. Die Menschen sind der Gier zugänglich. Tut ihr jedoch Gutes und seid gottesfürchtig, dann ist Allah kundig eures Tuns. If a woman senses oppression or desertion from her husband, the couple shall try to reconcile their differences, for conciliation is best for them. Selfishness is a human trait, and if you do good and lead a righteous life, God is fully Cognizant of everything you do. And if a woman fears from her husband desertion or disregard, then there is no sin for them to reconcile between themselves; and reconciliation is good. And the souls are brought by need. And if you are kind and do right, then God is expert over what you do. If a wife fears cruelty or desertion on her husband´s part, there is no blame on them if they arrange an amicable settlement between themselves; and such settlement is best; even though men´s souls are swayed by greed. But if ye do good and practise self-restraint, Allah is well-acquainted with all that ye do. And if a woman has reason to fear ill-treatment from her husband, or that he might turn away from her, it shall not be wrong for the two to set things peacefully to rights between themselves: for peace is best, and selfishness is ever-present in human souls. But if you do good and are conscious of Him - behold, God is indeed aware of all that you do. If a woman feareth ill treatment from her husband, or desertion, it is no sin for them twain if they make terms of peace between themselves. Peace is better. But greed hath been made present in the minds (of men). If ye do good and keep from evil, Lo! Allah is ever Informed of what ye do. If a woman fears hatred or aversion from her husband there is no fault in them if the couple set things right between them, for reconciliation is better. Avarice attends the souls, but if you do what is good and are cautious, surely, Allah is Aware of what you do. And if a woman fears ill usage or desertion on the part of her husband, there is no blame on them, if they effect a reconciliation between them, and reconciliation is better, and avarice has been made to be present in the (people´s) minds; and if you do good (to others) and guard (against evil), then surely Allah is aware of what you do. And if a woman fears high-handedness or indifference on the part of her husband then there is no blame on them both that they may be amicably reconciled to each other and reconciliation is the best. And covetousness and greed is ever present in human minds, but if you do good and guard against (this) evil, (you will find) then Allâh is Well-Aware of what you do. |
| 4:129 | ولن تستطيعوا أن تعدلوا بين النساء ولو حرصتم فلا تميلوا كل الميل فتذروها كالمعلقة وإن تصلحوا وتتقوا فإن الله كان غفورا رحيماوَلَن تَسْتَطِيعُوٓا۟ أَن تَعْدِلُوا۟ بَيْنَ ٱلنِّسَآءِ وَلَوْ حَرَصْتُمْ ۖ فَلَا تَمِيلُوا۟ كُلَّ ٱلْمَيْلِ فَتَذَرُوهَا كَٱلْمُعَلَّقَةِ ۚ وَإِن تُصْلِحُوا۟ وَتَتَّقُوا۟ فَإِنَّ ٱللَّهَ كَانَ غَفُورًۭا رَّحِيمًۭا Und ihr werdet nicht gerecht sein können zwischen den Frauen, auch wenn ihr euch bemühtet. Aber weicht nicht in voller Abweichung ab, sodass ihr sie hängend zurücklasst. Und wenn ihr aussöhnt und achtsam seid, so war Gott gewiss vergebend, gnädig Ihr könnt mit den Frauen nicht gerecht sein, auch wenn ihr euch sehr darum bemüht. So übertreibt nicht, weder in diese noch in jene Richtung, so daß die Frau nicht weiß, woran sie ist! Wenn ihr Gutes tut und gottesfürchtig seid, verzeiht euch Gott. Er ist voller Vergebung und Barmherzigkeit. Und ihr könnt kein Gleichgewicht zwischen (euren) Frauen halten, so sehr ihr es auch wünschen möget. Aber neigt euch nicht gänzlich (einer) zu, also daß ihr die andere gleichsam in der Schwebe lasset. Und wenn ihr es wiedergutmacht und recht handelt, dann ist Allah allverzeihend, barmherzig. You can never be equitable in dealing with more than one wife, no matter how hard you try. Therefore, do not be so biased as to leave one of them hanging (neither enjoying marriage, nor left to marry someone else). If you correct this situation and maintain righteousness, God is Forgiver, Most Merciful. And you will not be able to be fair regarding the women even if you make every effort; so do not sway too greatly and leave her as one hanging in a void. And if you reconcile and do right, then God is Forgiver, Merciful. Ye are never able to be fair and just as between women, even if it is your ardent desire: But turn not away (from a woman) altogether, so as to leave her (as it were) hanging (in the air). If ye come to a friendly understanding, and practise self-restraint, Allah is Oft-forgiving, Most Merciful. And it will not be within your power to treat your wives with equal fairness, however much you may desire it; But if you put things to rights and are conscious of Him - behold, God is indeed much-forgiving, a dispenser of grace. Ye will not be able to deal equally between (your) wives, however much ye wish (to do so): But turn not altogether away (from one), leaving her as in suspense. If ye do good and keep from evil, lo! Allah is ever Forgiving, Merciful. You will not be able to be just between your women, even though you are eager. Do not be altogether partial so that you leave her as if she were suspended. If you reform and are cautious, Allah is the Forgiver, the Merciful. And you have it not in your power to do justice between wives, even though you may wish (it), but be not disinclined (from one) with total disinclination, so that you leave her as it were in suspense; and if you effect a reconciliation and guard (against evil), then surely Allah is Forgiving, Merciful. It is not within your power (as far as natural feelings of love and devotion are concerned,) to maintain perfect balance between wives (and to treat them with equal justice) even though you be ever so eager; but do not incline with a total inclination (towards one so that you completely sever your relations with the other) so as to leave her like some thing suspended (as virtually deserted). And if you keep things right and guard against evil, then surely Allâh is Great Protector, Ever Merciful. |
| 4:130 | وإن يتفرقا يغن الله كلا من سعته وكان الله وسعا حكيماوَإِن يَتَفَرَّقَا يُغْنِ ٱللَّهُ كُلًّۭا مِّن سَعَتِهِۦ ۚ وَكَانَ ٱللَّهُ وَٟسِعًا حَكِيمًۭا Und wenn sie sich beide trennen, bereichert Gott jeden aus seiner Weite heraus. Und Gott war weitreichend, weise Ist eine Versöhnung unmöglich und müssen sie sich trennen, wird Gott jeden mit Seinen unendlichen Gaben bedenken. Gott ist unendlich reich, unendlich weise. Und wenn sie sich trennen, so wird Allah beide aus Seiner Fülle unabhängig machen; denn Allah ist huldreich, allweise. If the couple must decide to part, God will provide for each of them from His bounties. God is Bounteous, Most Wise. And if they separate, then God will provide for each of them from His bounty. God is Vast, Wise. But if they disagree (and must part), Allah will provide abundance for all from His all-reaching bounty: for Allah is He that careth for all and is Wise. And if husband and wife do separate, God shall provide for each of them out of His abundance: for God is indeed infinite, wise, But if they separate, Allah will compensate each out of His abundance. Allah is ever All Embracing, All Knowing. But if they separate, Allah will enrich each of them out from His Vastness. He is the Embracer, the Wise. And if they separate, Allah will render them both free from want out of His ampleness, and Allah is Ample-giving, Wise. And if they (-the husband and the wife) choose to separate (through divorce obtained by either of them), Allâh will make both independent and free from want out of His bounty. And Allâh is Ever Bountiful, All-Wise. |
| 4:131 | ولله ما فى السموت وما فى الأرض ولقد وصينا الذين أوتوا الكتب من قبلكم وإياكم أن اتقوا الله وإن تكفروا فإن لله ما فى السموت وما فى الأرض وكان الله غنيا حميداوَلِلَّهِ مَا فِى ٱلسَّمَٟوَٟتِ وَمَا فِى ٱلْأَرْضِ ۗ وَلَقَدْ وَصَّيْنَا ٱلَّذِينَ أُوتُوا۟ ٱلْكِتَٟبَ مِن قَبْلِكُمْ وَإِيَّاكُمْ أَنِ ٱتَّقُوا۟ ٱللَّهَ ۚ وَإِن تَكْفُرُوا۟ فَإِنَّ لِلَّهِ مَا فِى ٱلسَّمَٟوَٟتِ وَمَا فِى ٱلْأَرْضِ ۚ وَكَانَ ٱللَّهُ غَنِيًّا حَمِيدًۭا Und Gottes ist, was in den Himmeln und was auf der Erde ist. Und wir erlegten bereits denjenigen, denen die Schrift vor euch zukam, und auch euch auf Gottes achtsam zu sein. Und wenn ihr ableugnet, so ist gewiss Gottes, was in den Himmeln und was auf der Erde ist. Und Gott war reich, lobenswert Gott gehört alles, was in den Himmeln und auf Erden ist. Wir haben die Schriftbesitzer vor euch ermahnt und ermahnen euch, Gott zu fürchten. Wenn ihr Gott leugnet, schadet ihr nur euch selbst, gehört Ihm doch alles in den Himmeln und auf Erden. Er ist Der Sich Selbst Genügende, Der Preiswürdige. Allahs ist, was in den Himmeln und was auf Erden ist. Und Wir haben jenen, denen vor euch die Schrift gegeben wurde, und euch selbst auf die Seele gebunden, Allah zu fürchten. Wenn ihr jedoch ablehnt, dann ist Allahs, was in den Himmeln und was auf Erden ist; und Allah ist Sich Selbst genügend, preiswürdig. To God belongs everything in the heavens and the earth, and we have enjoined on those who received the scripture before you, and enjoined on you, that you shall reverence God. If you disbelieve, then to God belongs everything in the heavens and the earth. God is in no need, Praiseworthy. And to God is what is in the heavens and the earth; and We have instructed those who were given the Book before you, and you, to be aware of God. And if you reject, then to God is all that is in the heavens and the earth; God is Rich, Praiseworthy. To Allah belong all things in the heavens and on earth. Verily we have directed the People of the Book before you, and you (o Muslims) to fear Allah. But if ye deny Him, lo! unto Allah belong all things in the heavens and on earth, and Allah is free of all wants, worthy of all praise. and unto God belongs all that is in the heavens and all that is on earth. AND, INDEED, We have enjoined upon those who were granted revelation before your time, as well as upon yourselves, to remain conscious of God. And if you deny Him - behold, unto God belongs all that is in the heavens and all that is on earth, and God is indeed self-sufficient, ever to be praised. Unto Allah belongeth whatsoever is in the heavens and whatsoever is in the earth. And We charged those who received the Scripture before you, and (We charge) you, that ye keep your duty toward Allah. And if ye disbelieve, lo! unto Allah belongeth whatsoever is in the heavens and whatsoever is in the earth, and Allah is ever Absolute, Owner of Praise. To Allah belongs all that is in the heavens and earth. We have charged those who were given the Book before you and you to fear Allah. If you disbelieve, to Allah belongs all that is in the heavens and the earth. Allah is Rich, the Praised. And whatever is in the heavens and whatever is in the earth is Allah´s and certainly We enjoined those who were given the Book before you and (We enjoin) you too that you should be careful of (your duty to) Allah; and if you disbelieve, then surely whatever is in the heavens and whatever is in the earth is Allah´s and Allah is Self-sufficient, Praise-worthy. And to Allâh belongs whatever is in the heavens and whatever is in the earth. And We enjoined those who were given the Scripture before you and (We enjoin) you also to take Allâh as a shield and keep your duty to Him; but if you disobey, then (remember that) to Allâh belongs whatever is in the heavens and whatever is in the earth. And Allâh is Self-Sufficient, Praiseworthy. |
| 4:132 | ولله ما فى السموت وما فى الأرض وكفى بالله وكيلاوَلِلَّهِ مَا فِى ٱلسَّمَٟوَٟتِ وَمَا فِى ٱلْأَرْضِ ۚ وَكَفَىٰ بِٱللَّهِ وَكِيلًا Und Gottes ist, was in den Himmeln und was auf der Erde ist. Und Gott genügt als Sachwalter Gott gehört alles in den Himmeln und auf Erden. Er genügt als uneingeschränkter Verwahrer. Allahs ist, was in den Himmeln und was auf Erden ist, und Allah genügt als Beschützer. To God belongs everything in the heavens and the earth, and God is the only Protector. And to God is all that is in the heavens and the earth; and God is enough as a Caretaker. Yea, unto Allah belong all things in the heavens and on earth, and enough is Allah to carry through all affairs. And unto God belongs all that is in the heavens and all that is on earth; and none is as worthy of trust as God. Unto Allah belongeth whatsoever is in the heavens and whatsoever is in the earth. And Allah is sufficient as Defender. To Allah belongs all that is in heaven and earth. It is sufficient that Allah is a Guardian. And whatever is in the heavens and whatever is in the earth is Allah´s, and Allah is sufficient as a Protector. And to Allâh belongs whatever is in the heavens and whatever is in the earth and Sufficient is Allâh as Disposer of affairs. |
| 4:133 | إن يشأ يذهبكم أيها الناس ويأت بءاخرين وكان الله على ذلك قديراإِن يَشَأْ يُذْهِبْكُمْ أَيُّهَا ٱلنَّاسُ وَيَأْتِ بِـَٔاخَرِينَ ۚ وَكَانَ ٱللَّهُ عَلَىٰ ذَٟلِكَ قَدِيرًۭا Wenn er will, lässt er euch vergehen, ihr Menschen, und lässt andere kommen. Und Gott war darüber mächtig Wenn Er wollte, könnte Er euch, ihr Menschen, hinwegnehmen und andere kommen lassen. Das kann Gott, ist Er doch der Allmächtige. Wenn Er will, so kann Er euch fortnehmen, ihr Menschen, und andere bringen; und Allah hat volle Macht, das zu tun. If He wills, He can annihilate you, O people, and substitute others in your place. God is certainly able to do this. O you people, if He wills, He can make all of you cease to exist; then He will bring others in your place. God is most capable to do this. If it were His will, He could destroy you, o mankind, and create another race; for He hath power this to do. If He so wills, He can cause you, O mankind, to disappear, and bring forth other beings [in your stead]: for God has indeed the power to do this. If He will, He can remove you, O people, and produce others (in your stead). Allah is Able to do that. O people, if He will, He could make you extinct, and bring others. Surely, Allah is Powerful over that. If He please, He can make you pass away, O people! and bring others; and Allah has the power to do this. If He so will He can make you pass away, O people! and bring another people (in your stead), and Allâh is Possessor of power to do all this. |
| 4:134 | من كان يريد ثواب الدنيا فعند الله ثواب الدنيا والءاخرة وكان الله سميعا بصيرامَّن كَانَ يُرِيدُ ثَوَابَ ٱلدُّنْيَا فَعِندَ ٱللَّهِ ثَوَابُ ٱلدُّنْيَا وَٱلْءَاخِرَةِ ۚ وَكَانَ ٱللَّهُ سَمِيعًۢا بَصِيرًۭا Wer das Entgelt des Diesseits möchte, so ist bei Gott das Entgelt des Diesseits und des Letzten. Und Gott war hörend, blickend Wer sich um den Lohn auf Erden bemüht, bekommt von Gott über den Lohn auf Erden hinaus den Lohn im Jenseits. Gott hört und sieht alles genau. Wer den Lohn dieser Welt begehrt - bei Allah ist der Lohn dieser Welt und im Jenseits; und Allah ist allhörend, allsehend. Anyone who seeks the materials of this world should know that God possesses both the materials of this world and the Hereafter. God is Hearer, Seer. Whoever seeks the reward of this world, then with God is the reward of this world and the Hereafter. God is Hearing, Watchful. If any one desires a reward in this life, in Allah´s (gift) is the reward (both) of this life and of the hereafter: for Allah is He that heareth and seeth (all things). If one desires the rewards of this world, [let him remember that] with God are the rewards of [both] this world and the life to come: and God is indeed all-hearing, all-seeing. Whoso desireth the reward of the world, (let him know that) with Allah is the reward of the world and the Hereafter. Allah is ever Hearer, Seer. Whosoever desires the reward of the world, with Allah is the reward of the world and of the Everlasting Life. Allah is the Hearer, the Seer. Whoever desires the reward of this world, then with Allah is the reward of this world and the hereafter; and Allah is Hearing, Seeing. Whosoever seeks the reward of this world let him know that the reward of this world and (that of) the Hereafter is with Allâh. Allâh is All-Hearing, All-Seeing. |
| 4:135 | يأيها الذين ءامنوا كونوا قومين بالقسط شهداء لله ولو على أنفسكم أو الولدين والأقربين إن يكن غنيا أو فقيرا فالله أولى بهما فلا تتبعوا الهوى أن تعدلوا وإن تلوا أو تعرضوا فإن الله كان بما تعملون خبيرايَٟٓأَيُّهَا ٱلَّذِينَ ءَامَنُوا۟ كُونُوا۟ قَوَّٟمِينَ بِٱلْقِسْطِ شُهَدَآءَ لِلَّهِ وَلَوْ عَلَىٰٓ أَنفُسِكُمْ أَوِ ٱلْوَٟلِدَيْنِ وَٱلْأَقْرَبِينَ ۚ إِن يَكُنْ غَنِيًّا أَوْ فَقِيرًۭا فَٱللَّهُ أَوْلَىٰ بِهِمَا ۖ فَلَا تَتَّبِعُوا۟ ٱلْهَوَىٰٓ أَن تَعْدِلُوا۟ ۚ وَإِن تَلْوُۥٓا۟ أَوْ تُعْرِضُوا۟ فَإِنَّ ٱللَّهَ كَانَ بِمَا تَعْمَلُونَ خَبِيرًۭا Ihr, die ihr glaubtet, seid geradestehend für die Gerechtigkeit als Zeugen für Gott, auch wenn es gegen euch selbst oder die Eltern oder die Nahverwandten wäre. Ob man reich oder arm ist, so ist Gott am ehesten mit beiden verbündet. So folgt nicht der Neigung, auf dass ihr gerecht seid. Und wenn ihr verdreht oder euch abwendet, so war Gott gewiss kundig dessen, was ihr tut Ihr Gläubigen! Setzt Gerechtigkeit durch und macht als Zeugen Gottes eure Aussagen wahrheitsgetreu, auch wenn dies gegen euch selbst, eure Eltern oder Verwandten sein sollte! Ob es ein Reicher oder ein Armer ist, laßt unbedingt Gerechtigkeit walten! Gott ist es, Der sich am besten ihrer annimmt. Ihr sollt nicht euren Neigungen folgen, denn dann kommt man von der Gerechtigkeit ab. Wenn ihr bei eurer Aussage das Zeugnis verdreht oder euch der Aussage enthaltet, weiß Gott genau, was ihr macht. O die ihr glaubt, seid fest in Wahrung der Gerechtigkeit und Zeugen für Allah, mag es auch gegen euch selbst oder gegen Eltern und Verwandte sein. Ob Reicher oder Armer, Allah hat über beide mehr Rechte. Darum folget nicht niedern Begierden, damit ihr billig handeln könnt. Und wenn ihr (die Wahrheit) verhehlet oder (ihr) ausweichet, dann ist Allah wohl kundig eures Tuns. O you who believe, you shall be absolutely equitable, and observe God, when you serve as witnesses, even against yourselves, or your parents, or your relatives. Whether the accused is rich or poor, God takes care of both. Therefore, do not be biased by your personal wishes. If you deviate or disregard (this commandment), then God is fully Cognizant of everything you do. O you who believe, stand with justice as witnesses to God, even if against yourselves, or the parents or the relatives. Even if he be rich or poor, God is more worthy of them, so do not follow desire into being unjust. And if you twist or turn away, then God is Expert over what you do. O ye who believe! stand out firmly for justice, as witnesses to Allah, even as against yourselves, or your parents, or your kin, and whether it be (against) rich or poor: for Allah can best protect both. Follow not the lusts (of your hearts), lest ye swerve, and if ye distort (justice) or decline to do justice, verily Allah is well-acquainted with all that ye do. O YOU who have attained to faith! Be ever steadfast in upholding equity, bearing witness to the truth for the sake of God, even though it be against your own selves or your parents and kinsfolk. Whether the person concerned be rich or poor, God´s claim takes precedence over [the claims of] either of them. Do not, then, follow your own desires, lest you swerve from justice: for if you distort [the truth], behold, God is indeed aware of all that you do! O ye who believe! Be ye staunch in justice, witnesses for Allah, even though it be against yourselves or (your) parents or (your) kindred, whether (the case be of) a rich man or a poor man, for Allah is nearer unto both (than ye are). So follow not passion lest ye lapse (from truth) and if ye lapse or fall away, then lo! Allah is ever Informed of what ye do. Believers, be maintainers of justice and witnesses for Allah, even though it is against yourselves, your parents, or your kinsmen, whether he is rich or poor, Allah has more rights over both of them. So do not follow desires, so that you are (not) just. If you twist or turn, Allah is Aware of what you do. O you who beljeve! be maintainers of justice, bearers of witness of Allah´s sake, though it may be against your own selves or (your) parents or near relatives; if he be rich or poor, Allah is nearer to them both in compassion; therefore do not follow (your) low desires, lest you deviate; and if you swerve or turn aside, then surely Allah is aware of what you do. O you who believe! be strict observers of justice, bearers of true evidence for the sake of Allâh, even though it be against yourselves or (against your) parents or near of kin; (let neither of the parties) whether (the one against whom or the one in favour of whom you bear evidence) be rich or poor (weigh with yourself). (Bear in mind) Allâh is more regardful of them both (than you are), therefore, do not follow your low desires in order to be able to do justice. And if you distort or evade (true evidence) remember Allâh is Well-Aware of what you do. |
| 4:136 | يأيها الذين ءامنوا ءامنوا بالله ورسوله والكتب الذى نزل على رسوله والكتب الذى أنزل من قبل ومن يكفر بالله وملئكته وكتبه ورسله واليوم الءاخر فقد ضل ضللا بعيدايَٟٓأَيُّهَا ٱلَّذِينَ ءَامَنُوٓا۟ ءَامِنُوا۟ بِٱللَّهِ وَرَسُولِهِۦ وَٱلْكِتَٟبِ ٱلَّذِى نَزَّلَ عَلَىٰ رَسُولِهِۦ وَٱلْكِتَٟبِ ٱلَّذِىٓ أَنزَلَ مِن قَبْلُ ۚ وَمَن يَكْفُرْ بِٱللَّهِ وَمَلَٟٓئِكَتِهِۦ وَكُتُبِهِۦ وَرُسُلِهِۦ وَٱلْيَوْمِ ٱلْءَاخِرِ فَقَدْ ضَلَّ ضَلَٟلًۢا بَعِيدًا Ihr, die ihr glaubtet, glaubt an Gott, seinen Gesandten, die Schrift, die er auf seinen Gesandten herabsandte, und die Schrift, die er zuvor herabsenden ließ. Und wer Gott, seine Engel, seine Schriften, seine Gesandten und den letzten Tag ableugnet, der ist ja dann in einem Irrtum weit entfernt abgeirrt Ihr Gläubigen! Glaubt an Gott, Seinen Gesandten, das Buch, das Er ihm herabgesandt hat und an die davor offenbarte Schrift! Wer Gott, Seine Engel, Seine Bücher, Seine Gesandten und den Jüngsten Tag leugnet, der ist weit abgeirrt. O ihr Gläubigen, glaubet an Allah und Seinen Gesandten und an das Buch, das Er Seinem Gesandten herabgesandt hat, und an die Schrift, die Er zuvor herabsandte. Und wer nicht an Allah und Seine Engel und Seine Bücher und Seine Gesandten und an den Jüngsten Tag glaubt, der ist wahrlich weit irregegangen. O you who believe, you shall believe in God and His messenger, and the scripture He has revealed through His messenger, and the scripture He has revealed before that. Anyone who refuses to believe in God, and His angels, and His scriptures, and His messengers, and the Last Day, has indeed strayed far astray. O you who believe; believe in God and His messenger, and the Book which was sent down to His messenger, and the Book which was sent before. And whoever rejects God, and His angels, and His Books, and His messengers, and the Last Day; then he has strayed a far straying. O ye who believe! Believe in Allah and His Messenger, and the scripture which He hath sent to His Messenger and the scripture which He sent to those before (him). Any who denieth Allah, His angels, His Books, His Messengers, and the Day of Judgment, hath gone far, far astray. O you who have attained to faith! Hold fast unto your belief in God and His Apostle, and in the divine writ which He has bestowed from on high upon His Apostle, step by step, as well as in the revelation which He sent down aforetime: O ye who believe! Believe in Allah and His messenger and the Scripture which He hath revealed unto His messenger, and the Scripture which He revealed aforetime. Whoso disbelieveth in Allah and His angels and His scriptures and His messengers and the Last Day, he verily hath wandered far astray. Believers, believe in Allah and His Messenger (Muhammad), in the Book He has sent down to His Messenger, and in the Book He sent down before. Whosoever disbelieves in Allah, His angels, His Books, His Messengers, and the Last Day, has surely gone astray into far error. O you who believe! believe in Allah and His Apostle and the Book which He has revealed to His Apostle and the Book which He revealed before; and whoever disbelieves in Allah and His angels and His apostles and the last day, he indeed strays off into a remote error. O you who believe! maintain faith in Allâh and in His Messenger and in this perfect Book which He has revealed to His perfect Messenger and in the Scripture He revealed before. And whoso denies Allâh and His angels and His Books and His Messengers and the Last Day, he has indeed strayed far away (from the truth). |
| 4:137 | إن الذين ءامنوا ثم كفروا ثم ءامنوا ثم كفروا ثم ازدادوا كفرا لم يكن الله ليغفر لهم ولا ليهديهم سبيلاإِنَّ ٱلَّذِينَ ءَامَنُوا۟ ثُمَّ كَفَرُوا۟ ثُمَّ ءَامَنُوا۟ ثُمَّ كَفَرُوا۟ ثُمَّ ٱزْدَادُوا۟ كُفْرًۭا لَّمْ يَكُنِ ٱللَّهُ لِيَغْفِرَ لَهُمْ وَلَا لِيَهْدِيَهُمْ سَبِيلًۢا Gewiss, diejenigen, die glaubten, danach ableugneten, danach glaubten, danach ableugneten, danach an Ableugnung zunahmen; es ist nicht Gottes, ihnen zu vergeben noch sie einen Weg zu leiten Denjenigen, die glaubten, dann aber ungläubig wurden, wieder glaubten und wieder ungläubig wurden und immer tiefer in Unglauben versanken, wird Gott weder vergeben, noch sie zum rechten Weg leiten. Die aber glaubten und hernach ungläubig wurden, dann (wieder) glaubten, dann abermals ungläubig wurden und noch zunahmen im Unglauben, denen wird Allah nimmermehr vergeben noch sie des Weges leiten. Surely, those who believe, then disbelieve, then believe, then disbelieve, then plunge deeper into disbelief, God will not forgive them, nor will He guide them in any way. Those who believed, then rejected, then believed, then rejected, then they increased in rejection; God was not to forgive them nor to guide them to the path. Those who believe, then reject faith, then believe (again) and (again) reject faith, and go on increasing in unbelief,- Allah will not forgive them nor guide them nor guide them on the way. Behold, as for those who come to believe, and then deny the truth, and again come to believe, and again deny the truth, and thereafter grow stubborn in their denial of the truth - God will not forgive them, nor will He guide them in any way. Lo! those who believe, then disbelieve and then (again) believe, then disbelieve, and then increase in disbelief, Allah will never pardon them, nor will He guide them unto a way. Those who believe, and then disbelieve, and then believe, and then disbelieve, and increase in disbelief - Allah is not to forgive them nor guide them on a way. Surely (as for) those who believe then disbelieve, again believe and again disbelieve, then increase in disbelief, Allah will not forgive them nor guide them in the (right) path. Verily, those who believed and then disbelieved, again believed, again disbelieved and then became worse in disbelief, it is not for Allâh to pardon them, nor to guide them in the (right) way (to make them successful). |
| 4:138 | بشر المنفقين بأن لهم عذابا أليمابَشِّرِ ٱلْمُنَٟفِقِينَ بِأَنَّ لَهُمْ عَذَابًا أَلِيمًا Verkünde den Heuchlern, dass für sie eine schmerzhafte Qual ist Verkünde den Heuchlern, daß für sie eine überaus qualvolle Strafe bestimmt ist, Verkündige den Heuchlern, daß ihnen schmerzliche Strafe wird; Inform the hypocrites that they have incurred painful retribution. Give news to the hypocrites that they will have a painful retribution. To the Hypocrites give the glad tidings that there is for them (but) a grievous penalty;- Announce thou to such hypocrites that grievous suffering awaits them. Bear unto the hypocrites the tidings that for them there is a painful doom; Give glad tidings to the hypocrites that for them there is a painful punishment. Announce to the hypocrites that they shall have a painful chastisement: Tell the hypocrites clearly that a woeful punishment awaits them. |
| 4:139 | الذين يتخذون الكفرين أولياء من دون المؤمنين أيبتغون عندهم العزة فإن العزة لله جميعاٱلَّذِينَ يَتَّخِذُونَ ٱلْكَٟفِرِينَ أَوْلِيَآءَ مِن دُونِ ٱلْمُؤْمِنِينَ ۚ أَيَبْتَغُونَ عِندَهُمُ ٱلْعِزَّةَ فَإِنَّ ٱلْعِزَّةَ لِلَّهِ جَمِيعًۭا Das sind diejenigen, die sich die Ableugner zu Verbündeten nehmen anstelle der Gläubigen. Trachten sie bei ihnen nach der Ehre? So gewiss, alle Ehre ist Gottes für sie, die Ungläubige anstelle von Gläubigen zu Vertrauten nehmen! Erhoffen sie sich dadurch Macht? Die wahre Macht ist in Gottes Hand. Jenen, die sich Ungläubige zu Freunden nehmen vor den Gläubigen. Suchen sie etwa Ehre bei ihnen? Dann, wahrlich, gehört alle Ehre Allah allein. They are the ones who ally themselves with disbelievers instead of believers. Are they seeking dignity with them? All dignity belongs with God alone. Those who take the rejecters as allies instead of the believers: 'Do they seek glory with them?' All glory belongs to God. Yea, to those who take for friends unbelievers rather than believers: is it honour they seek among them? Nay,- all honour is with Allah. As for those who take the deniers of the truth for their allies in preference to the believers - do they hope to be honoured by them when, behold, all honour belongs to God [alone]? Those who choose disbelievers for their friends instead of believers! Do they look for power at their hands? Lo! all power appertaineth to Allah. Those who take unbelievers for guides instead of believers, are they seeking might with them? Surely, the Might altogether belongs to Allah. Those who take the unbelievers for guardians rather than believers. Do they seek honor from them? Then surely all honor is for Allah. Do those who hold the disbelievers for friends to the exclusion of the believers, seek honour at their hands? Let them remember that all honour truly belongs to Allâh alone. |
| 4:140 | وقد نزل عليكم فى الكتب أن إذا سمعتم ءايت الله يكفر بها ويستهزأ بها فلا تقعدوا معهم حتى يخوضوا فى حديث غيره إنكم إذا مثلهم إن الله جامع المنفقين والكفرين فى جهنم جميعاوَقَدْ نَزَّلَ عَلَيْكُمْ فِى ٱلْكِتَٟبِ أَنْ إِذَا سَمِعْتُمْ ءَايَٟتِ ٱللَّهِ يُكْفَرُ بِهَا وَيُسْتَهْزَأُ بِهَا فَلَا تَقْعُدُوا۟ مَعَهُمْ حَتَّىٰ يَخُوضُوا۟ فِى حَدِيثٍ غَيْرِهِۦٓ ۚ إِنَّكُمْ إِذًۭا مِّثْلُهُمْ ۗ إِنَّ ٱللَّهَ جَامِعُ ٱلْمُنَٟفِقِينَ وَٱلْكَٟفِرِينَ فِى جَهَنَّمَ جَمِيعًا Und er sandte auf euch bereits in der Schrift herab: Wenn ihr hörtet, dass die Zeichen Gottes abgeleugnet und verspottet werden, dann sitzt nicht mit ihnen, bis sie über eine andere Erzählung schwatzen. Ihr wärt sonst gewiss gleich wie sie. Gewiss, Gott wird die Heuchler und die Ableugner allesamt in der Hölle versammeln In dem euch offenbarten Buch gebietet Er euch: Wenn ihr hört, daß Menschen Seine Zeichen verleugnen und über sie spotten, dann sollt ihr euch solange nicht zu ihnen setzen, bis sie über etwas anderes reden. Tut ihr das nicht, so gleicht ihr ihnen. Gott wird die Heuchler und die Ungläubigen allesamt in der Hölle versammeln. Und Er hat euch schon in dem Buch offenbart: wenn ihr hört, daß die Zeichen Allahs geleugnet und verspottet werden, dann sitzet nicht bei ihnen (den Spöttern), bis sie zu einem anderen Gespräch übergehen; ihr wäret sonst wie sie. Wahrlich, Allah wird die Heuchler und die Ungläubigen allzumal in der Hölle versammeln; He has instructed you in the scripture that: if you hear God´s revelations being mocked and ridiculed, you shall not sit with them, unless they delve into another subject. Otherwise, you will be as guilty as they are. God will gather the hypocrites and the disbelievers together in Hell. And it has been sent down to you in the Book, that if you hear the revelations of God being rejected and mocked, then do not sit with them until they move on to a different narrative; if not, then you are like them. God will gather the hypocrites and the disbelievers in Hell all together. Already has He sent you Word in the Book, that when ye hear the signs of Allah held in defiance and ridicule, ye are not to sit with them unless they turn to a different theme: if ye did, ye would be like them. For Allah will collect the hypocrites and those who defy faith - all in Hell:- And, indeed, He has enjoined upon you in this divine writ that whenever you hear people deny the truth of God´s messages and mock at them, you shall avoid their company until they begin to talk of other things - or else, verily, you will become like them. Behold, together with those who deny the truth God will gather in hell the hypocrites, He hath already revealed unto you in the Scripture that, when ye hear the revelations of Allah rejected and derided, (ye) sit not with them (who disbelieve and mock) until they engage in some other conversation. Lo! in that case (if ye stayed) ye would be like unto them. Lo! Allah will gather hypocrites and disbelievers, all together, into hell; He has sent down upon you in the Book: "When you hear His verses being disbelieved or mocked, do not sit with them until they engage in other talk, or else you will surely be like them. Allah will surely gather the hypocrites and unbelievers altogether in Gehenna (Hell). And indeed He has revealed to you in the Book that when you hear Allah´s communications disbelieved in and mocked at do not sit with them until they enter into some other discourse; surely then you would be like them; surely Allah will gather together the hypocrites and the unbelievers all in hell. And He has already revealed to you in this Book (the commandment) that when you hear Allâh´s Messages being denied and being ridiculed you should not sit with such (absurd people) unless they engage in a topic other than that, for in case (you do not leave their company) you will be indeed like them. Allâh is going to assemble the hypocrites and the disbelievers in Gehenna one and all. |
| 4:141 | الذين يتربصون بكم فإن كان لكم فتح من الله قالوا ألم نكن معكم وإن كان للكفرين نصيب قالوا ألم نستحوذ عليكم ونمنعكم من المؤمنين فالله يحكم بينكم يوم القيمة ولن يجعل الله للكفرين على المؤمنين سبيلاٱلَّذِينَ يَتَرَبَّصُونَ بِكُمْ فَإِن كَانَ لَكُمْ فَتْحٌۭ مِّنَ ٱللَّهِ قَالُوٓا۟ أَلَمْ نَكُن مَّعَكُمْ وَإِن كَانَ لِلْكَٟفِرِينَ نَصِيبٌۭ قَالُوٓا۟ أَلَمْ نَسْتَحْوِذْ عَلَيْكُمْ وَنَمْنَعْكُم مِّنَ ٱلْمُؤْمِنِينَ ۚ فَٱللَّهُ يَحْكُمُ بَيْنَكُمْ يَوْمَ ٱلْقِيَٟمَةِ ۗ وَلَن يَجْعَلَ ٱللَّهُ لِلْكَٟفِرِينَ عَلَى ٱلْمُؤْمِنِينَ سَبِيلًا Das sind diejenigen, die euch bezüglich etwas abwarten. Wenn für euch ein Durchbruch von Gott war, sagten sie: Waren wir nicht mit euch? Und wenn für die Ableugner ein Anteil war, sagten sie: Bemächtigten wir uns eurer nicht und hielten die Gläubigen von euch ab? Gott richtet dann zwischen euch am Tag der Auferstehung. Und er wird für die Ableugner keinen Weg gegen die Gläubigen machen Die Heuchler belauern euch abwartend. Wenn euch Gott einen Sieg gewährt, sagen sie: "Wir waren doch mit euch!" Haben die Ungläubigen Erfolg, sagen sie ihnen: "Wir haben euch beschirmt und vor den Gläubigen geschützt." Gott wird über euch am Jüngsten Tag richten. Gott läßt gewiß nicht zu, daß die Ungläubigen die Oberhand über die Gläubigen gewinnen. Die (auf Nachrichten) über euch harren. Wenn euch ein Sieg von Allah beschieden wird, sagen sie: «Waren wir nicht mit euch?» Haben aber die Ungläubigen Erfolg, sagen sie: «Haben wir nicht Überhand bekommen über euch und euch vor den Gläubigen beschützt?» Also wird Allah richten zwischen euch am Tage der Auferstehung; und Allah wird niemals die Ungläubigen obsiegen lassen über die Gläubigen. They watch you and wait; if you attain victory from God, they say (to you), "Were we not with you?" But if the disbelievers get a turn, they say (to them), "Did we not side with you, and protect you from the believers?" God will judge between you on the Day of Resurrection. God will never permit the disbelievers to prevail over the believers. Those who linger and observe you, if you have a victory from God they say: 'Were we not with you?' And if the rejecters have success, they say: 'Did we not side with you and deter the believers from you?' God will judge between you on the Day of Resurrection, and God will not grant the rejecters any success over the believers. (These are) the ones who wait and watch about you: if ye do gain a victory from Allah, they say: "Were we not with you?"- but if the unbelievers gain a success, they say (to them): "Did we not gain an advantage over you, and did we not guard you from the believers?" but Allah will judge betwixt you on the Day of Judgment. And never will Allah grant to the unbelievers a way (to triumphs) over the believers. who but wait to see what betides you: thus, if triumph comes to you from God, they say, "Were we not on your side?"- whereas if those who deny the truth are in luck, they say [to them], "Have we not earned your affection by defending you against those believers?´´ Those who wait upon occasion in regard to you and, if a victory cometh unto you from Allah, say: Are we not with you? and if the disbelievers meet with a success say: Had we not the mastery of you, and did we not protect you from the believers? Allah will judge between you at the Day of Resurrection, and Allah will not give the disbelievers any way (of success) against the believers. (As for) those who lay in wait for you. If a victory comes to you from Allah they say: ´Were we not with you?´ But if the unbelievers get a portion, they say, ´Were we not mightier than you, and did we not defend you from the believers?´ Allah will judge between you on the Day of Resurrection. Allah will not grant the unbelievers any way over the believers. Those who wait for (some misfortune to befall) you then If you have a victory from Allah they say: Were we not with you? And i. there IS a chance for the unbelievers, they say: Did we not acquire the mastery over you and defend you from the believers? So Allah shall Judge between you on the day of resurrection, and Allah will by no means give the unbelievers a way against the believers. Those (- hypocrites) who await (news) about you, then if you win a victory by the grace of Allâh they say, `Is it not that we were with you (and on your side)? But should there be for the disbelievers a share of it they will say (to them), `Did we not goad you to wage war; and did we not save you from the harm of the faithful?´ Then Allâh will judge between you on the Day of Resurrection; and Allâh will never let the disbelievers have a way (to prevail) against the believers. |
| 4:142 | إن المنفقين يخدعون الله وهو خدعهم وإذا قاموا إلى الصلوة قاموا كسالى يراءون الناس ولا يذكرون الله إلا قليلاإِنَّ ٱلْمُنَٟفِقِينَ يُخَٟدِعُونَ ٱللَّهَ وَهُوَ خَٟدِعُهُمْ وَإِذَا قَامُوٓا۟ إِلَى ٱلصَّلَوٰةِ قَامُوا۟ كُسَالَىٰ يُرَآءُونَ ٱلنَّاسَ وَلَا يَذْكُرُونَ ٱللَّهَ إِلَّا قَلِيلًۭا Gewiss, die Heuchler versuchen Gott auszutricksen. Er aber trickst sie aus. Und wenn sie zum Kontakt hinstanden, standen sie faul hin. Sie stellen sich den Menschen zur Schau und gedenken Gottes nicht, außer wenig Die Heuchler meinen, sie könnten Gott täuschen, aber Er ist es, Der sie in ihrer Täuschung verstrickt sein läßt. Wenn sie zum Gebet aufstehen, stellen sie sich nachlässig auf. Sie wollen lediglich gesehen werden und gedenken Gottes nur wenig. Die Heuchler suchen Allah zu täuschen, doch Er wird sie strafen für ihren Betrug. Und wenn sie sich zum Gebet hinstellen, dann stehen sie nachlässig da, zeigen sich den Leuten, und sie gedenken Allahs nur wenig; The hypocrites think that they are deceiving God, but He is the One who leads them on. When they get up for the Contact Prayer (Salat), they get up lazily. That is because they only show off in front of the people, and rarely do they think of God. The hypocrites seek to deceive God, while He is deceiving them; and if they stand to make the contact prayer, they do so lazily, only to show the people; they do not remember God except very little. The Hypocrites - they think they are over-reaching Allah, but He will over-reach them: When they stand up to prayer, they stand without earnestness, to be seen of men, but little do they hold Allah in remembrance; Behold, the hypocrites seek to deceive God - the while it is He who causes them to be deceived [by themselves] And when they rise to pray, they rise reluctantly, only to be seen and praised by men, remembering God but seldom, Lo! the hypocrites seek to beguile Allah, but it is Allah who beguileth them. When they stand up to worship they perform it languidly and to be seen of men, and are mindful of Allah but little; The hypocrites seek to deceive Allah, but Allah is deceiving them. When they stand up to pray, they stand up lazily, showing off to the people and do not remember Allah, except a little, Surely the hypocrites strive to deceive Allah, and He shall requite their deceit to them, and when they stand up to prayer they stand up sluggishly; they do it only to be seen of men and do not remember Allah save a little. Verily, the hypocrites abandon Allâh but He will abandon them. And when they stand up for Prayer they stand listlessly to show off to the people (that they worship) yet they remember Allâh but little. |
| 4:143 | مذبذبين بين ذلك لا إلى هؤلاء ولا إلى هؤلاء ومن يضلل الله فلن تجد له سبيلامُّذَبْذَبِينَ بَيْنَ ذَٟلِكَ لَآ إِلَىٰ هَٟٓؤُلَآءِ وَلَآ إِلَىٰ هَٟٓؤُلَآءِ ۚ وَمَن يُضْلِلِ ٱللَّهُ فَلَن تَجِدَ لَهُۥ سَبِيلًۭا Sie sind dazwischen wankelmütig, weder zu diesen noch zu jenen. Und wen Gott irreführt, für den wirst du keinen Weg finden Sie schwanken zwischen beiden Parteien, weder halten sie zu diesen, noch zu jenen. Wer sich dem Irrweg verschrieben hat, den läßt Gott ihn gehen, und er wird nicht zum geraden Pfad finden können. Hin und her schwankend zwischen (dem und) jenem, weder zu diesen noch zu jenen gehörend. Und wen Allah ins Verderben gehen läßt, für den wirst du nimmermehr einen Weg finden. They waver in between, neither belonging to this group, nor that group. Whomever God sends astray, you will never find a way to guide him. They are swaying in-between, neither with this group nor with that group. Whoever God will misguide, you will not find for him a way. (They are) distracted in mind even in the midst of it,- being (sincerely) for neither one group nor for another whom Allah leaves straying,- never wilt thou find for him the way. wavering between this and that, [true] neither to these nor those. But for him whom God lets go astray thou canst never find any way. Swaying between this (and that), (belonging) neither to these nor to those. He whom Allah causeth to go astray, thou (O Muhammad) wilt not find a way for him: wavering between (belief and disbelief), neither to these nor to those, and whom Allah leads astray, you will not find a way for him. Wavering between that (and this), (belonging) neither to these nor to those; and whomsoever Allah causes to err, you shall not find a way for him. Wavering between that (- disbelief and belief), belonging neither to these nor to those. And he whom Allâh causes to be ruined, you shall not find a way (of escape) for him. |
| 4:144 | يأيها الذين ءامنوا لا تتخذوا الكفرين أولياء من دون المؤمنين أتريدون أن تجعلوا لله عليكم سلطنا مبينايَٟٓأَيُّهَا ٱلَّذِينَ ءَامَنُوا۟ لَا تَتَّخِذُوا۟ ٱلْكَٟفِرِينَ أَوْلِيَآءَ مِن دُونِ ٱلْمُؤْمِنِينَ ۚ أَتُرِيدُونَ أَن تَجْعَلُوا۟ لِلَّهِ عَلَيْكُمْ سُلْطَٟنًۭا مُّبِينًا Ihr, die ihr glaubtet, nehmt euch nicht die Ableugner zu Verbündeten anstelle der Gläubigen. Möchtet ihr, dass ihr Gott eine klare Ermächtigung gegen euch gebt O ihr Gläubigen! Nehmt Ungläubige nicht zu Vertrauten anstelle von Gläubigen! Wenn ihr das doch tut, stellt ihr euch bloß und zieht euch Gottes Strafe mit Recht zu. O die ihr glaubt, nehmt euch keine Ungläubigen zu Freunden vor den Gläubigen. Wollt ihr wohl Allah einen offenkundigen Beweis gegen euch selbst geben? O you who believe, you shall not ally yourselves with the disbelievers, instead of the believers. Do you wish to provide God with a clear proof against you? O you who believe, do not take the rejecters as allies instead of the believers. Do you want God to have a reason against you? O ye who believe! Take not for friends unbelievers rather than believers: Do ye wish to offer Allah an open proof against yourselves? O you who have attained to faith! Do not take the deniers of the truth for your allies in preference to the believers! Do you want to place before God a manifest proof of your guilt? O ye who believe! Choose not disbelievers for (your) friends in place of believers. Would ye give Allah a clear warrant against you? Believers, do not take the unbelievers for guides instead of the believers, or do you desire to give Allah a clear authority over you? O you who believe! do not take the unbelievers for friends rather than the believers; do you desire that you should give to Allah a manifest proof against yourselves? O you who believe! do not take disbelievers for friends to the exclusion of believers. Do you mean to provide Allâh with clear plea against yourselves. |
| 4:145 | إن المنفقين فى الدرك الأسفل من النار ولن تجد لهم نصيراإِنَّ ٱلْمُنَٟفِقِينَ فِى ٱلدَّرْكِ ٱلْأَسْفَلِ مِنَ ٱلنَّارِ وَلَن تَجِدَ لَهُمْ نَصِيرًا Gewiss, die Heuchler sind in der niedrigsten Lage vom Feuer. Und du wirst für sie keinen Helfer finden Die Heuchler werden die tiefste Stelle der Hölle bewohnen, und keiner kann sich für sie einsetzen und ihnen heraushelfen. Die Heuchler werden sonder Zweifel im tiefsten Feuersgrund sein; und keinen Helfer wirst du für sie finden, The hypocrites will be committed to the lowest pit of Hell, and you will find no one to help them. The hypocrites will be in the lowest pit of the Fire; and you will not find for them a victor. The Hypocrites will be in the lowest depths of the Fire: no helper wilt thou find for them;- Verily, the hypocrites shall be in the lowest depth of the fire, and thou wilt find none who could succour them. Lo! the hypocrites (will be) in the lowest deep of the fire, and thou wilt find no helper for them; The hypocrites will be in the lowest place of the Fire, you will not find a helper for them. Surely the hypocrites are in the lowest stage of the fire and you shall not find a helper for them. The hypocrites shall surely be in the lowest reaches of the Fire. You shall never find any helper for them. |
| 4:146 | إلا الذين تابوا وأصلحوا واعتصموا بالله وأخلصوا دينهم لله فأولئك مع المؤمنين وسوف يؤت الله المؤمنين أجرا عظيماإِلَّا ٱلَّذِينَ تَابُوا۟ وَأَصْلَحُوا۟ وَٱعْتَصَمُوا۟ بِٱللَّهِ وَأَخْلَصُوا۟ دِينَهُمْ لِلَّهِ فَأُو۟لَٟٓئِكَ مَعَ ٱلْمُؤْمِنِينَ ۖ وَسَوْفَ يُؤْتِ ٱللَّهُ ٱلْمُؤْمِنِينَ أَجْرًا عَظِيمًۭا Außer diejenigen, die bereuten, sich besserten, sich an Gott festhielten und in ihrer Lebensordnung gegenüber Gott treu waren. So sind jene mit den Gläubigen und Gott wird den Gläubigen einen gewaltigen Lohn zukommen lassen Ausgenommen sind die von ihnen, die bereuen, Gutes tun, sich auf Gott allein stützen und es mit dem Glauben ehrlich meinen. Sie sind es, die zu den Gläubigen zählen, und Gott wird ihnen einen sehr hohen Lohn gewähren. Außer jenen, die bereuen und sich bessern und festhalten an Allah und in ihrem Gehorsam gegen Allah aufrichtig sind. Also gehören sie zu den Gläubigen. Und Allah wird bald den Gläubigen einen großen Lohn gewähren. Only those who repent, reform, hold fast to God, and devote their religion absolutely to God alone, will be counted with the believers. God will bless the believers with a great recompense. Except those who repent, and amend, and hold fast to God, and dedicate their system to God; then these will be with the believers. And God will give the believers a great recompense. Except for those who repent, mend (their lives) hold fast to Allah, and purify their religion as in Allah´s sight: if so they will be (numbered) with the believers. And soon will Allah grant to the believers a reward of immense value. But excepted shall be they who repent, and live righteously, and hold fast unto God, and grow sincere in their faith in God alone: for these shall be one with the believers - and in time God will grant to all believers a mighty reward. Save those who repent and amend and hold fast to Allah and make their religion pure for Allah (only). Those are with the believers. And Allah will bestow on the believers an immense reward. But those who repent and mend (their ways), who hold fast to Allah, and make their religion sincerely for Allah - they are with the believers, and Allah will certainly give the believers a great wage. Except those who repent and amend and hold fast to Allah and are sincere in their religion to Allah, these are with the believers, and Allah will grant the believers a mighty reward. Yet such of these (- hypocrites) who turn with sincere repentance and amend (themselves) and hold fast to Allâh and become sincere in their allegiance to Allâh, it is these who are with the believers and Allâh will soon grant these believers a great reward. |
| 4:147 | ما يفعل الله بعذابكم إن شكرتم وءامنتم وكان الله شاكرا عليمامَّا يَفْعَلُ ٱللَّهُ بِعَذَابِكُمْ إِن شَكَرْتُمْ وَءَامَنتُمْ ۚ وَكَانَ ٱللَّهُ شَاكِرًا عَلِيمًۭا Was hat Gott an eurer Peinigung, wenn ihr gedankt und geglaubt habt? Und Gott war dankend, wissend Wie sollte Gott euch bestrafen, wenn ihr Ihm dankt und an Ihn glaubt? Gott weiß alles genau und ist der Dankbare schlechthin. Warum sollte Allah euch strafen, wenn ihr dankbar seid und glaubt? Und Allah ist anerkennend, allwissend. What will God gain from punishing you, if you became appreciative and believed? God is Appreciative, Omniscient. What would God want with your punishment if you were only thankful and believed? God is Thankful, Knowledgeable. What can Allah gain by your punishment, if ye are grateful and ye believe? Nay, it is Allah that recogniseth (all good), and knoweth all things. Why would God cause you to suffer [for your past sins] if you are grateful and attain to belief - seeing that God is always responsive to gratitude, all-knowing? What concern hath Allah for your punishment if ye are thankful (for His mercies) and believe (in Him)? Allah was ever Responsive, Aware. What, would Allah do with punishing you if you thank and believe! Allah is the Thanker, the Knower. Why should Allah chastise you if you are grateful and believe? And Allah is the Multiplier of rewards, Knowing What Allâh has to do with punishing you if you be grateful (to Him) and believe (in Him). Allâh is Ever-Appreciating, All-Knowing. |
| 4:148 | لا يحب الله الجهر بالسوء من القول إلا من ظلم وكان الله سميعا عليمالَّا يُحِبُّ ٱللَّهُ ٱلْجَهْرَ بِٱلسُّوٓءِ مِنَ ٱلْقَوْلِ إِلَّا مَن ظُلِمَ ۚ وَكَانَ ٱللَّهُ سَمِيعًا عَلِيمًا Gott liebt nicht die Äußerung von schlechten Aussagen, außer wem Unrecht getan wurde. Und Gott war hörend, wissend Gott liebt es nicht, daß man laut und öffentlich Böses über andere sagt, es sei denn, einem wurde Unrecht getan. Gott hört und weiß alles. Nicht liebt Allah öffentliche Rede vom Unziemlichen, es sei denn, wenn einem Unrecht geschieht; wahrlich, Allah ist allhörend, allwissend. God does not like the utterance of bad language, unless one is treated with gross injustice. God is Hearer, Knower. God does not love that any negative sayings be publicized, except if one is wronged. God is Hearer, Knowledgeable. Allah loveth not that evil should be noised abroad in public speech, except where injustice hath been done; for Allah is He who heareth and knoweth all things. God does not like any evil to be mentioned openly, unless it be by him who has been wronged (thereby) And God is indeed all-hearing, all-knowing, Allah loveth not the utterance of harsh speech save by one who hath been wronged. Allah is ever Nearer, Knower. Allah does not love the shouting of evil words, except by he who has been wronged. He is the Hearer, the Knower. Allah does not love the public utterance of hurtful speech unless (it be) by one to whom injustice has been done; and Allah is Hearing, Knowing. Allâh does not like the public utterance of the hurtful speech, except (it is by) one who has been done injustice to. And Allâh is All-Hearing, All-Knowing. |
| 4:149 | إن تبدوا خيرا أو تخفوه أو تعفوا عن سوء فإن الله كان عفوا قديراإِن تُبْدُوا۟ خَيْرًا أَوْ تُخْفُوهُ أَوْ تَعْفُوا۟ عَن سُوٓءٍۢ فَإِنَّ ٱللَّهَ كَانَ عَفُوًّۭا قَدِيرًا Wenn ihr Gutes zeigt, es verbergt oder Schlechtes verzeiht, so war Gott gewiss verzeihend, mächtig Ob ihr das Gute äußert oder heimlich tut, ob ihr Böses verzeiht, Gott belohnt euch. Er ist der Verzeihende und der Allmächtige. Ob ihr eine gute Tat kundtut oder sie verbergt oder ob ihr eine böse Tat vergebt, Allah ist wahrlich Tilger der Sünden, allmächtig. If you work righteousness -- either declared or concealed -- or pardon a transgression, God is Pardoner, Omnipotent. If you reveal what is good or hide it, or forgive what is bad, then God is Pardoner, Capable. Whether ye publish a good deed or conceal it or cover evil with pardon, verily Allah doth blot out (sins) and hath power (in the judgment of values). whether you do good openly or in secret, or pardon others for evil [done unto you]: for, behold, God is indeed an absolver of sins, infinite in His power. If ye do good openly or keep it secret, or forgive evil, lo ! Allah is Forgiving, Powerful. If you display good or hide it, or pardon an evil, surely, Allah is the Pardoner, the Powerful. If you do good openly or do it in secret or pardon an evil then surely Allah is Pardoning, Powerful. If you do a good deed openly or do it in private or pardon an injury (done to you) remember Allâh is Ever Pardoning, All-Powerful. |
| 4:150 | إن الذين يكفرون بالله ورسله ويريدون أن يفرقوا بين الله ورسله ويقولون نؤمن ببعض ونكفر ببعض ويريدون أن يتخذوا بين ذلك سبيلاإِنَّ ٱلَّذِينَ يَكْفُرُونَ بِٱللَّهِ وَرُسُلِهِۦ وَيُرِيدُونَ أَن يُفَرِّقُوا۟ بَيْنَ ٱللَّهِ وَرُسُلِهِۦ وَيَقُولُونَ نُؤْمِنُ بِبَعْضٍۢ وَنَكْفُرُ بِبَعْضٍۢ وَيُرِيدُونَ أَن يَتَّخِذُوا۟ بَيْنَ ذَٟلِكَ سَبِيلًا Gewiss, diejenigen, die Gott und seine Gesandten ableugnen, die zwischen Gott und seinen Gesandten unterscheiden möchten und sagen: Wir glauben an einige und leugnen andere ab. Dabei möchten sie sich einen Weg dazwischen nehmen Diejenigen, die Gott und seine Gesandten verleugnen, einen Unterschied machen zwischen Gott und Seinen Gesandten und sagen, daß sie an einige Gesandte glauben und an andere nicht und meinen, sie könnten einen Weg dazwischen einschlagen, Die an Allah und Seine Gesandten nicht glauben und einen Unterschied machen möchten zwischen Allah und Seinen Gesandten und sagen: «Wir glauben an die einen und verwerfen die anderen», und einen Weg zwischendurch einschlagen möchten: Those who disbelieve in God and His messengers, and seek to make distinction among God and His messengers, and say, "We believe in some and reject some," and wish to follow a path in between; Those who rejected God and His messengers, and they want to make a separation between God and His messengers, and they say: 'We believe in some and reject some!' And they desire to take a path in-between. Those who deny Allah and His messengers, and (those who) wish to separate Allah from His messengers, saying: "We believe in some but reject others": And (those who) wish to take a course midway,- VERILY, those who deny God and His apostles by endeavouring to make a distinction between [belief in] God and [belief in] His apostles, and who say, "We believe in the one but we deny the other," and want to pursue a path in-between - Lo! those who disbelieve in Allah and His messengers, and seek to make distinction between Allah and His messengers, and say: We believe in some and disbelieve in others, and seek to choose a way in between; Those who disbelieve in Allah and His Messengers, and desire to divide between Allah and His Messengers (by believing in Him without them), and say, ´We believe in some (Prophets Moses and Jesus), and disbelieve in some of them (such as Prophet Muhammad),´ desiring to take between this (and that) a way (between belief and disbelief) - Surely those who disbelieve in Allah and His apostles and (those who) desire to make a distinction between Allah and His apostles and say: We believe in some and disbelieve in others, and desire to take a course between (this and) that. Verily, those who disbelieve in Allâh and His Messengers, (or while believing) choose to make a distinction between Allâh and His Messengers, and say, `We believe in some and disbelieve in others,´ intending to strike a course in between, |
| 4:151 | أولئك هم الكفرون حقا وأعتدنا للكفرين عذابا مهيناأُو۟لَٟٓئِكَ هُمُ ٱلْكَٟفِرُونَ حَقًّۭا ۚ وَأَعْتَدْنَا لِلْكَٟفِرِينَ عَذَابًۭا مُّهِينًۭا Jene sind wahrhaftig die Ableugner. Und wir bereiteten für die Ableugner eine erniedrigende Qual sind wahrhaftig die Ungläubigen. Für die Ungläubigen haben Wir eine schmähliche, qualvolle Strafe bereitet. Sie sind die wahren Ungläubigen, und den Ungläubigen haben Wir schmähliche Strafe bereitet. these are the real disbelievers. We have prepared for the disbelievers a shameful retribution. These are the true rejecters; and We have prepared for the rejecters a humiliating retribution. They are in truth (equally) unbelievers; and we have prepared for unbelievers a humiliating punishment. it is they, they who are truly denying the truth: and for those who deny the truth We have readied shameful suffering. Such are disbelievers in truth; and for disbelievers We prepare a shameful doom. those in truth are the unbelievers, and We have prepared for the unbelievers a humiliating punishment. These it is that are truly unbelievers, and We have prepared for the unbelievers a disgraceful chastisement. It is these who are veritable disbelievers and We have prepared a humiliating punishment for such disbelievers. |
| 4:152 | والذين ءامنوا بالله ورسله ولم يفرقوا بين أحد منهم أولئك سوف يؤتيهم أجورهم وكان الله غفورا رحيماوَٱلَّذِينَ ءَامَنُوا۟ بِٱللَّهِ وَرُسُلِهِۦ وَلَمْ يُفَرِّقُوا۟ بَيْنَ أَحَدٍۢ مِّنْهُمْ أُو۟لَٟٓئِكَ سَوْفَ يُؤْتِيهِمْ أُجُورَهُمْ ۗ وَكَانَ ٱللَّهُ غَفُورًۭا رَّحِيمًۭا Und diejenigen, die an Gott und seine Gesandten glaubten und zwischen keinem von ihnen unterschieden, jenen wird er ihre Löhne zukommen lassen. Und Gott war vergebend, gnädig Diejenigen, die an Gott und seine Gesandten glauben, ohne einen Unterschied zwischen den Gesandten zu machen, werden von Gott ihren Lohn bekommen. Gott ist voller Vergebung und Barmherzigkeit. Die aber an Allah glauben und an Seine Gesandten und zwischen keinem von ihnen einen Unterschied machen, sie sind es, denen Er bald ihren Lohn geben wird, und Allah ist allvergebend, barmherzig. As for those who believe in God and His messengers, and make no distinction among them, He will grant them their recompense. God is Forgiver, Most Merciful. And those who believe in God and His messengers and do not make a distinction between any of them, We will give them their recompense. And God is Forgiving, Merciful. To those who believe in Allah and His messengers and make no distinction between any of the messengers, we shall soon give their (due) rewards: for Allah is Oft-forgiving, Most Merciful. But as for those who believe in God and His apostles and make no distinction between any of them - unto them, in time, will He grant their rewards [in full]. And God is indeed much-forgiving, a dispenser of grace. But those who believe in Allah and His messengers and make no distinction between any of them, unto them Allah will give their wages; and Allah was ever Forgiving, Merciful. And those who believe in Allah, and His Messengers and do not divide between any of them; to those, We shall surely give them their wages. Allah is the Forgiver, the Most Merciful. And those who believe in Allah and His apostles and do not make a distinction between any of them-- Allah will grant them their rewards; and Allah is Forgiving, Merciful. (On the other hand) those who believe in Allâh and (all of) His Messengers and (while believing) make no distinction between any of them, it is to these whom He will soon give their rewards. Indeed, Allâh is Great Protector, Ever Merciful. |
| 4:153 | يسءلك أهل الكتب أن تنزل عليهم كتبا من السماء فقد سألوا موسى أكبر من ذلك فقالوا أرنا الله جهرة فأخذتهم الصعقة بظلمهم ثم اتخذوا العجل من بعد ما جاءتهم البينت فعفونا عن ذلك وءاتينا موسى سلطنا مبينايَسْـَٔلُكَ أَهْلُ ٱلْكِتَٟبِ أَن تُنَزِّلَ عَلَيْهِمْ كِتَٟبًۭا مِّنَ ٱلسَّمَآءِ ۚ فَقَدْ سَأَلُوا۟ مُوسَىٰٓ أَكْبَرَ مِن ذَٟلِكَ فَقَالُوٓا۟ أَرِنَا ٱللَّهَ جَهْرَةًۭ فَأَخَذَتْهُمُ ٱلصَّٟعِقَةُ بِظُلْمِهِمْ ۚ ثُمَّ ٱتَّخَذُوا۟ ٱلْعِجْلَ مِنۢ بَعْدِ مَا جَآءَتْهُمُ ٱلْبَيِّنَٟتُ فَعَفَوْنَا عَن ذَٟلِكَ ۚ وَءَاتَيْنَا مُوسَىٰ سُلْطَٟنًۭا مُّبِينًۭا Die Leute der Schrift fragen dich danach, dass du auf sie eine Schrift vom Himmel herabsenden lässt. Sie fragten bereits Moses nach etwas Größerem als dieses. So sagten sie: Lass uns Gott unverhüllt sehen. Da packte sie der Blitzschlag wegen ihrem Unrecht. Danach nahmen sie sich das Kalb, nachdem die Klarheiten zu ihnen kamen. So verziehen wir dies und ließen Moses eine klare Ermächtigung zukommen Die Schriftbesitzer verlangen von dir, daß du ihnen vom Himmel ein Buch herabkommen läßt. Sie haben von Moses einst Schlimmeres verlangt, als sie ihm sagten: "Laß uns Gott mit eigenen Augen sehen! " Da ereilte sie der Donnerschlag, weil sie ungerecht gehandelt hatten. Dann beteten sie das Kalb an, nachdem ihnen die klaren Zeichen Gottes zuteil geworden waren. Wir haben ihnen dann vergeben und Moses eine eindeutige Macht über sie gewährt. Das Volk der Schrift verlangt von dir, daß du ein Buch vom Himmel zu ihnen herabgelangen lassest. Aber von Moses forderten sie etwas Größeres als dies, da sie sagten: «Zeig uns Allah offensichtlich!» Da ereilte sie vernichtende Strafe ob ihres Frevels. Dann nahmen sie sich das Kalb, nachdem ihnen doch deutliche Zeichen zuteil geworden waren, aber Wir vergaben sogar das. Und Wir verliehen Moses offenbare Gewalt. The people of the scripture challenge you to bring down to them a book from the sky! They have asked Moses for more than that, saying, "Show us God, physically." Consequently, the lightning struck them, as a consequence of their audacity. Additionally, they worshipped the calf, after all the miracles they had seen. Yet, we pardoned all this. We supported Moses with profound miracles. The people of the Book ask you to bring down to them a book from the heaven. They had asked Moses for even more than that, for they said: 'Show us God openly!' So the lightning strike took them for their wickedness. Then they took the calf after the clarity had come to them, and We pardoned them for this; We gave Moses a clear authority. The people of the Book ask thee to cause a book to descend to them from heaven: Indeed they asked Moses for an even greater (miracle), for they said: "Show us Allah in public," but they were dazed for their presumption, with thunder and lightning. Yet they worshipped the calf even after clear signs had come to them; even so we forgave them; and gave Moses manifest proofs of authority. THE FOLLOWERS of the Old Testament After that, they took to worshipping the [golden] calf - and this after all evidence of the truth had come unto them! None the less, We effaced this [sin of theirs], and vouchsafed unto Moses a clear proof [of the truth], The People of the Scripture ask of thee that thou shouldst cause an (actual) Book to descend upon them from heaven. They asked a greater thing of Moses aforetime, for they said: Show us Allah plainly. The storm of lightning seized them for their wickedness. Then (even after that) they chose the calf (for worship) after clear proofs (of Allah´s Sovereignty) had come unto them. And We forgave them that! And We bestowed on Moses evident authority. The People of the Book ask you to bring down upon them a Book from heaven. Of Moses they asked greater than that, they said to him: ´Show us Allah openly.´ And a thunderbolt took them for their evil doing. Then they took to themselves the calf, after the clear proofs had come to them, yet We forgave that and We gave Moses clear authority. The followers of the Book ask you to bring down to them a book from heaven; so indeed they demanded of Musa a greater thing than that, for they said: Show us Allah manifestly; so the lightning overtook them on account of their injustice. Then they took the calf (for a god), after clear signs had come to them, but We pardoned this; and We gave to Musa clear authority. The people of the Scripture ask you to bring down upon them a Book from the heaven. They made a (more wicked and) greater demand than that from Moses, when they said, `Show us Allâh openly (face to face);´ then a destructive punishment overtook them for their wrongdoing. Then they took the calf (for worship) after clear commandments had come to them, but We pardoned (them) even that. And We gave Moses an undisputed authority. |
| 4:154 | ورفعنا فوقهم الطور بميثقهم وقلنا لهم ادخلوا الباب سجدا وقلنا لهم لا تعدوا فى السبت وأخذنا منهم ميثقا غليظاوَرَفَعْنَا فَوْقَهُمُ ٱلطُّورَ بِمِيثَٟقِهِمْ وَقُلْنَا لَهُمُ ٱدْخُلُوا۟ ٱلْبَابَ سُجَّدًۭا وَقُلْنَا لَهُمْ لَا تَعْدُوا۟ فِى ٱلسَّبْتِ وَأَخَذْنَا مِنْهُم مِّيثَٟقًا غَلِيظًۭا Und wir hoben mit ihrem Bund über sie das Gebirge empor und wir sagten ihnen: Tretet unterwürfig durch das Tor ein. Und wir sagten ihnen: Übertretet nicht am Sabbat. Und wir nahmen von ihnen einen strengen Bund Wir hoben den Berg Sinai über sie empor, als Wir ihre Verpflichtung annahmen. Wir sprachen: "Tretet gottergeben durch das Tor!" Und Wir sagten zu ihnen: "Verletzt den Sabbat nicht!" Und Wir nahmen von ihnen eine feste Verpflichtung entgegen. Und Wir erhoben anläßlich des Bundes mit ihnen den Berg hoch über sie und sprachen zu ihnen: «Tretet ein durch das Tor in Unterwürfigkeit»; und Wir sprachen zu ihnen: «Übertretet nicht das Sabbatgebot». Und Wir schlossen einen festen Bund mit ihnen. And we raised Mount Sinai above them, as we took their covenant. And we said to them, "Enter the gate humbly." And we said to them, "Do not desecrate the Sabbath." Indeed, we took from them a solemn covenant. And We raised the mount above them by the covenant they took, and We said to them: 'Enter the passageway by crouching.' And We said to them: 'Do not transgress the Sabbath;' and We took from them a solemn covenant. And for their covenant we raised over them (the towering height) of Mount (Sinai); and (on another occasion) we said: "Enter the gate with humility"; and (once again) we commanded them: "Transgress not in the matter of the sabbath." And we took from them a solemn covenant. raising Mount Sinai high above them in witness of their solemn pledge. And We said unto them, “Enter the gate humbly”; and We told them, "Do not break the Sabbath-law"; and We accepted from them a most solemn pledge. And We caused the Mount to tower above them at (the taking of) their covenant: and We bade them: Enter the gate, prostrate! and we bade them: Transgress not the Sabbath! and We took from them a firm covenant. And We raised the Mount above them, and took covenant with them, and We said: ´Enter in at the gate, prostrating´, and We said to them, ´Do not transgress the Sabbath´, and We took from them a solemn covenant. And We lifted the mountain (Sainai) over them at (the li taking of the covenant) and We said to them: Enter the door making obeisance; and We said to them: Do not exceed the limits of the Sabbath, and We made with them a firm covenant. And We raised the Mount above them while taking their covenant (at the foot of the Mount), and We said to them, `Enter the gate (of the town) submissively,´ and We said to them, `Do not violate the (law of) Sabbath.´ And We took from them a solemn covenant. |
| 4:155 | فبما نقضهم ميثقهم وكفرهم بءايت الله وقتلهم الأنبياء بغير حق وقولهم قلوبنا غلف بل طبع الله عليها بكفرهم فلا يؤمنون إلا قليلافَبِمَا نَقْضِهِم مِّيثَٟقَهُمْ وَكُفْرِهِم بِـَٔايَٟتِ ٱللَّهِ وَقَتْلِهِمُ ٱلْأَنۢبِيَآءَ بِغَيْرِ حَقٍّۢ وَقَوْلِهِمْ قُلُوبُنَا غُلْفٌۢ ۚ بَلْ طَبَعَ ٱللَّهُ عَلَيْهَا بِكُفْرِهِمْ فَلَا يُؤْمِنُونَ إِلَّا قَلِيلًۭا Infolge ihres Brechens des Bundes, ihres Ableugnens der Zeichen Gottes, ihres Tötens der Propheten zu Unrecht und ihrer Aussage: „Unsere Herzen sind verhüllt“, prägte sie doch Gott mit ihrer Ableugnung, so glauben sie nicht, außer wenig Weil sie ihre Verpflichtung brachen, die Zeichen Gottes leugneten und die Propheten unrechtmäßig töteten, zürnten Wir ihnen, auch deswegen, weil sie sagten: "Unsere Herzen sind fest verschlossen. " In Wirklichkeit hat Gott ihre Herzen mit ihrem Unglauben versiegelt, und so glauben nur wenige unter ihnen. Weil sie dann ihren Bund brachen und die Zeichen Allahs verleugneten und die Propheten widerrechtlich zu töten suchten und sagten: «Unsere Herzen sind in Hüllen gewickelt» - nein, aber Allah hat sie versiegelt ihres Unglaubens willen, so daß sie nur wenig glauben -, (They incurred condemnation) for violating their covenant, rejecting God´s revelations, killing the prophets unjustly, and for saying, "Our minds are made up!" In fact, God is the One who sealed their minds, due to their disbelief, and this is why they fail to believe, except rarely. So, for the breaking of their covenant, and their rejection of the revelations of God, and their killing of the prophets without right, and their saying: 'Our hearts are shielded.' Indeed, God has stamped upon their hearts because of their rejection; they do not believe, except for a few. (They have incurred divine displeasure): In that they broke their covenant; that they rejected the signs of Allah; that they slew the Messengers in defiance of right; that they said, "Our hearts are the wrappings (which preserve Allah´s Word; We need no more)";- Nay, Allah hath set the seal on their hearts for their blasphemy, and little is it they believe;- And so, [We punished them Then because of their breaking of their covenant, and their disbelieving in the revelations of Allah, and their slaying of the Prophets wrongfully, and their saying: Our hearts are hardened Nay, but Allah hath set a seal upon them for their disbelief, so that they believe not save a few So, for their breaking of the covenant, and disbelieving the verses of Allah, and killing their Prophets without right and for saying, ´Our hearts are covered´ - no, but Allah has sealed them for their disbelief, so, except for a few, they do not believe. Therefore, for their breaking their covenant and their disbelief in the communications of Allah and their killing the prophets wrongfully and their saying: Our hearts are covered; nay! Allah set a seal upon them owing to their unbelief, so they shall not believe except a few. Then because of their breaking their covenant and their denial of the Messages of Allâh and their antagonising the Prophets without a just cause and their saying, `Our hearts are uncircumcised (and so cannot hear).´ Nay, (the truth however is) Allâh has set a seal upon their hearts because of their disbelief so that they believe but a little. |
| 4:156 | وبكفرهم وقولهم على مريم بهتنا عظيماوَبِكُفْرِهِمْ وَقَوْلِهِمْ عَلَىٰ مَرْيَمَ بُهْتَٟنًا عَظِيمًۭا Und infolge ihres Ableugnens, ihres Aussagens einer gewaltigen Verleumdung über Maria Gott zürnt ihnen, weil sie nicht glaubten und gegen Maria eine unerhörte Verleumdung vorbrachten, Und ihres Unglaubens willen und wegen ihrer Rede - einer schweren Verleumdung gegen Maria; (They are condemned) for disbelieving and uttering about Mary a gross lie. And for their rejection and their saying about Mary a great falsehood. That they rejected Faith; that they uttered against Mary a grave false charge; and for their refusal to acknowledge the truth, and the awesome calumny which they utter against Mary, And because of their disbelief and of their speaking against Mary a tremendous calumny; Also for their disbelief and their saying about Mary a great calumny, And for their unbelief and for their having uttered against Marium a grievous calumny. And (The Lord has done this) because of their denying (Jesus) and because of their uttering a great calumny against Mary, |
| 4:157 | وقولهم إنا قتلنا المسيح عيسى ابن مريم رسول الله وما قتلوه وما صلبوه ولكن شبه لهم وإن الذين اختلفوا فيه لفى شك منه ما لهم به من علم إلا اتباع الظن وما قتلوه يقيناوَقَوْلِهِمْ إِنَّا قَتَلْنَا ٱلْمَسِيحَ عِيسَى ٱبْنَ مَرْيَمَ رَسُولَ ٱللَّهِ وَمَا قَتَلُوهُ وَمَا صَلَبُوهُ وَلَٟكِن شُبِّهَ لَهُمْ ۚ وَإِنَّ ٱلَّذِينَ ٱخْتَلَفُوا۟ فِيهِ لَفِى شَكٍّۢ مِّنْهُ ۚ مَا لَهُم بِهِۦ مِنْ عِلْمٍ إِلَّا ٱتِّبَاعَ ٱلظَّنِّ ۚ وَمَا قَتَلُوهُ يَقِينًۢا Und ihrer Aussage: Gewiss, wir töteten den Gesalbten, Jesus, den Sohn Marias, den Gesandten Gottes. Weder töteten noch kreuzigten sie ihn, aber es kam ihnen ähnlich vor. Und gewiss, diejenigen, die darin uneinig waren, sind ja im Zweifel darüber. Sie haben davon kein Wissen, sie folgen nur der Vermutung. Und sie töteten ihn nicht in Gewissheit und weil sie sagten: "Wir haben Gottes Gesandten, Jesus Christus, den Sohn Marias, getötet." Die Wahrheit ist, daß sie ihn weder getötet noch gekreuzigt haben, sondern es war ein anderer, den sie für Jesus hielten. Sie sind über ihn im Zweifel, und ihre Ansichten gehen auseinander. Sie wissen darüber nichts, sondern gehen ausgeklügelten Vermutungen nach. Sie haben ihn gewiß nicht getötet. Und wegen ihrer Rede: «Wir haben den Messias, Jesus, den Sohn der Maria, den "Gesandten" Allahs, getötet»; während sie ihn doch weder erschlugen noch den Kreuzestod erleiden ließen, sondern er erschien ihnen nur gleich (einem Gekreuzigten); und jene, die in dieser Sache uneins sind, sind wahrlich im Zweifel darüber; sie haben keine (bestimmte) Kunde davon, sondern folgen bloß einer Vermutung; und sie haben darüber keine Gewißheit. And for claiming that they killed the Messiah, Jesus, son of Mary, the messenger of God. In fact, they never killed him, they never crucified him -- they were made to think that they did. All factions who are disputing in this matter are full of doubt concerning this issue. They possess no knowledge; they only conjecture. For certain, they never killed him. And their saying: 'We have killed the Messiah, Jesus, son of Mary, messenger of God!' And they had not killed him, nor crucified him, but it appeared to them as if they had. And those who dispute are in doubt regarding him, they have no knowledge except to follow conjecture; they did not kill him for a certainty. That they said (in boast), "We killed Christ Jesus the son of Mary, the Messenger of Allah";- but they killed him not, nor crucified him, but so it was made to appear to them, and those who differ therein are full of doubts, with no (certain) knowledge, but only conjecture to follow, for of a surety they killed him not:- and their boast, "Behold, we have slain the Christ Jesus, son of Mary, [who claimed to be] an apostle of God!" However, they did not slay him, and neither did they crucify him, but it only seemed to them [as if it had been] so; and, verily, those who hold conflicting views thereon are indeed confused, having no [real] knowledge thereof, and following mere conjecture. For, of a certainty, they did not slay him: And because of their saying: We slew the Messiah Jesus son of Mary, Allah´s messenger They slew him not nor crucified, but it appeared so unto them; and lo! those who disagree concerning it are in doubt thereof; they have no knowledge thereof save pursuit of a conjecture ; they slew him not for certain, and for their saying, ´We killed the Messiah, Jesus the son of Mary, the Messenger (and Prophet) of Allah.´ They did not kill him, nor did they crucify him, but to them, he (the crucified) had been given the look (of Prophet Jesus). Those who differ concerning him (Prophet Jesus) are surely in doubt regarding him, they have no knowledge of him, except the following of supposition, and (it is) a certainty they did not kill him. And their saying: Surely we have killed the Messiah, Isa son of Marium, the apostle of Allah; and they did not kill him nor did they crucify him, but it appeared to them so (like Isa) and most surely those who differ therein are only in a doubt about it; they have no knowledge respecting it, but only follow a conjecture, and they killed him not for sure. And because of their (falsely) claiming, `We did kill the Messiah, Jesus, son of Mary, the (false) Messenger of Allâh,´ whereas they killed him not, nor did they cause his death by crucifixion, but he was made to them to resemble (one crucified to death). Verily, those who differ therein are certainly in (a state of) confusion about it. They have no definite knowledge of the matter but are only following a conjecture. They did not kill him, this much is certain (and thus could not prove the Christ as accursed). |
| 4:158 | بل رفعه الله إليه وكان الله عزيزا حكيمابَل رَّفَعَهُ ٱللَّهُ إِلَيْهِ ۚ وَكَانَ ٱللَّهُ عَزِيزًا حَكِيمًۭا Doch Gott hob ihn zu sich empor. Und Gott war ehrenvoll, weise Gott hat ihn zu Sich erhoben. Gott ist allmächtig und Seine Weisheit kennt keine Grenzen. Vielmehr hat ihm Allah einen Ehrenplatz bei Sich eingeräumt, und Allah ist allmächtig, allweise. Instead, God raised him to Him; God is Almighty, Most Wise. Instead, God had raised him to Himself; and God is Noble, Wise. Nay, Allah raised him up unto Himself; and Allah is Exalted in Power, Wise;- nay, God exalted him unto Himself - and God is indeed almighty, wise. But Allah took him up unto Himself. Allah was ever Mighty, wise. Rather, Allah raised him up to Him. Allah is Almighty, the Wise. Nay! Allah took him up to Himself; and Allah is Mighty, Wise. Rather Allâh exalted him with all honour to His presence. And Allâh is All-Mighty, All-Wise. |
| 4:159 | وإن من أهل الكتب إلا ليؤمنن به قبل موته ويوم القيمة يكون عليهم شهيداوَإِن مِّنْ أَهْلِ ٱلْكِتَٟبِ إِلَّا لَيُؤْمِنَنَّ بِهِۦ قَبْلَ مَوْتِهِۦ ۖ وَيَوْمَ ٱلْقِيَٟمَةِ يَكُونُ عَلَيْهِمْ شَهِيدًۭا Und es gibt keinen unter den Leuten der Schrift, der nicht vor seinem Tod an ihn glauben wird. Und am Tag der Auferstehung ist er ein Zeuge über sie Unter den Schriftbesitzern gibt es keinen, der nicht vor seinem Tod an ihn glaubt und erkennt, daß er Gottes Gesandter ist. Am Jüngsten Tag wird er als Zeuge erscheinen und die Wahrheit über sie aussagen. Es ist keiner unter dem Volk der Schrift, der nicht vor seinem Tod daran glauben wird; und am Tage der Auferstehung wird er (Jesus) ein Zeuge wider sie sein. Everyone among the people of the scripture was required to believe in him before his death. On the Day of Resurrection, he will be a witness against them. And from the people of the Book are those who refused to believe in him before his death, and on the Day of Resurrection he will be witness against them. And there is none of the People of the Book but must believe in him before his death; and on the Day of Judgment he will be a witness against them;- Yet there is not one of the followers of earlier revelation who does not, at the moment of his death, grasp the truth about Jesus; and on the Day of Resurrection he [himself] shall bear witness to the truth against them. There is not one of the People of the Scripture but will believe in him before his death, and on the Day of Resurrection he will be a witness against them There is not one of the People of the Book but will surely believe in him (Prophet Jesus) before his death, and on the Day of Resurrection he will be a witness against them. And there is not one of the followers of the Book but most certainly believes in this before his death, and on the day of resurrection he (Isa) shall be a witness against them. And there is none of the people of the Scripture (- the Jews and the Christians) but most certainly will believe in this (incident, that Jesus died on the cross) before his (actual) death, (while as a matter of fact they have no sure knowledge about Jesus dying on the cross). And on the Day of Resurrection he (- Jesus) will be a witness against them. |
| 4:160 | فبظلم من الذين هادوا حرمنا عليهم طيبت أحلت لهم وبصدهم عن سبيل الله كثيرافَبِظُلْمٍۢ مِّنَ ٱلَّذِينَ هَادُوا۟ حَرَّمْنَا عَلَيْهِمْ طَيِّبَٟتٍ أُحِلَّتْ لَهُمْ وَبِصَدِّهِمْ عَن سَبِيلِ ٱللَّهِ كَثِيرًۭا Infolge des Unrechts von denjenigen, die Juden waren, verboten wir ihnen gute Dinge, die ihnen erlaubt waren, und infolge ihres häufigen Abweisens vom Weg Gottes Weil diejenigen, die sich zum Judentum bekannten, Unrecht begingen, haben Wir ihnen gute Dinge verboten, die ihnen einst erlaubt waren, auch weil sie viele Menschen vom Wege Gottes abgehalten haben; Deshalb, wegen der Sünde der Juden, haben Wir ihnen reine Dinge verboten, die ihnen erlaubt waren, wie auch, weil sie viele abtrünnig machten von Allahs Weg, Due to their transgressions, we prohibited for the Jews good foods that used to be lawful for them; also for consistently repelling from the path of God. Because of the wickedness from among those who are Jewish, We made unlawful to them the good things that were lawful to them; and for their deterring many from the path of God. For the iniquity of the Jews We made unlawful for them certain (foods) good and wholesome which had been lawful for them;- in that they hindered many from Allah´s Way;- So, then, for the wickedness committed by those who followed the Jewish faith did We deny unto them certain of the good things of life which [aforetime] had been allowed to them; Because of the wrongdoing of the Jews We forbade them good things which were (before) made lawful unto them, and because of their much hindering from Allah´s way, And for the harm-doing of those of Jewry, We have forbidden them the good things that were permitted to them, and also for their barring many from the way of Allah. Wherefore for the iniquity of those who are Jews did We disallow to them the good things which had been made lawful for them and for their hindering many (people) from Allah´s way. Then (by way of punishing them) on account of the transgression of those who judaised, We made unlawful to them certain of the good and pure things which had been allowed to them before, and that too on account of their causing hindrances to many (people, and their own staying away) from Allâh´s way; |
| 4:161 | وأخذهم الربوا وقد نهوا عنه وأكلهم أمول الناس بالبطل وأعتدنا للكفرين منهم عذابا أليماوَأَخْذِهِمُ ٱلرِّبَوٰا۟ وَقَدْ نُهُوا۟ عَنْهُ وَأَكْلِهِمْ أَمْوَٟلَ ٱلنَّاسِ بِٱلْبَٟطِلِ ۚ وَأَعْتَدْنَا لِلْكَٟفِرِينَ مِنْهُمْ عَذَابًا أَلِيمًۭا Und ihres Einnehmens der Verzinsung, wobei es ihnen ja unterbunden wurde, und ihres Verzehrens der Vermögen der Menschen durch die Falschheit. Und wir bereiteten den Ableugnern von ihnen eine schmerzhafte Qual auch weil sie Wucher nahmen, obwohl es ihnen verboten worden war, und die Menschen mit falschen Mitteln um ihr Geld brachten. Für die Ungläubigen unter ihnen haben Wir eine überaus qualvolle Strafe bereitet. Und weil sie Zins nahmen, obgleich es ihnen untersagt war, und weil sie das Gut der Leute widerrechtlich aufzehrten. Wir haben den Ungläubigen unter ihnen eine schmerzliche Strafe bereitet. And for practicing usury, which was forbidden, and for consuming the people´s money illicitly. We have prepared for the disbelievers among them painful retribution. And for their taking of usury, while they were prohibited from doing so, and for their consuming the money of the people unjustly. We have prepared for the disbelievers among them a painful retribution. That they took usury, though they were forbidden; and that they devoured men´s substance wrongfully;- we have prepared for those among them who reject faith a grievous punishment. and [for] their taking usury although it had been forbidden to them, and their wrongful devouring of other people´s possessions. And for those from among them who [continue to] deny the truth We have readied grievous suffering. And of their taking usury when they were forbidden it, and of their devouring people´s wealth by false pretences. We have prepared for those of them who disbelieve a painful doom. And for their taking of usury, that they were prohibited, and consuming the wealth of people in falsehood, for the unbelievers among them We have prepared a painful punishment. And their taking usury though indeed they were forbidden it and their devouring the property of people falsely, and We have prepared for the unbelievers from among them a painful chastisement. And (also on account of) their taking interest and usury though they were forbidden it, and because of their misappropriating people´s belongings. And We have prepared a woeful punishment for those among them who disbelieve. |
| 4:162 | لكن الرسخون فى العلم منهم والمؤمنون يؤمنون بما أنزل إليك وما أنزل من قبلك والمقيمين الصلوة والمؤتون الزكوة والمؤمنون بالله واليوم الءاخر أولئك سنؤتيهم أجرا عظيمالَّٟكِنِ ٱلرَّٟسِخُونَ فِى ٱلْعِلْمِ مِنْهُمْ وَٱلْمُؤْمِنُونَ يُؤْمِنُونَ بِمَآ أُنزِلَ إِلَيْكَ وَمَآ أُنزِلَ مِن قَبْلِكَ ۚ وَٱلْمُقِيمِينَ ٱلصَّلَوٰةَ ۚ وَٱلْمُؤْتُونَ ٱلزَّكَوٰةَ وَٱلْمُؤْمِنُونَ بِٱللَّهِ وَٱلْيَوْمِ ٱلْءَاخِرِ أُو۟لَٟٓئِكَ سَنُؤْتِيهِمْ أَجْرًا عَظِيمًا Aber die von ihnen, die im Wissen verwurzelt sind, und die Gläubigen glauben an das, was zu dir herabgesandt und was vor dir herabgesandt wurde. Und die Aufrechterhaltenden des Kontakts, die zur Verbesserung Beisteuernden und die an Gott und den letzten Tag Glaubenden; jenen werden wir einen gewaltigen Lohn zukommen lassen Diejenigen unter ihnen, die über ein fundiertes Wissen verfügen, sowie die Gläubigen, die sich zu den dir und vor dir herabgesandten Offenbarungen bekennen, und die, die das Gebet verrichten, die Zakât-Abgaben entrichten und an Gott und den Jüngsten Tag fest glauben, erhalten von Uns einen sehr hohen Lohn. Die unter ihnen aber, die fest gegründet im Wissen sind, und die Gläubigen, die da an das glauben, was zu dir hinabgesandt ward und was vor dir hinabgesandt worden, und (vor allem) die, die das Gebet verrichten und die Zakat zahlen und an Allah glauben und an den Jüngsten Tag - ihnen allen werden Wir gewiß einen großen Lohn gewähren. As for those among them who are well founded in knowledge, and the believers, they believe in what was revealed to you, and in what was revealed before you. They are observers of the Contact Prayers (Salat), and givers of the obligatory charity (Zakat); they are believers in God and the Last Day. We grant these a great recompense. But those of them who are well founded in knowledge, and the believers, they believe in what was sent down to you and what was sent down before you; and those who hold the contact prayer, and those who contribute towards purification, and those who believe in God and the Last Day; to these We will give them their recompense greatly. But those among them who are well-grounded in knowledge, and the believers, believe in what hath been revealed to thee and what was revealed before thee: And (especially) those who establish regular prayer and practise regular charity and believe in Allah and in the Last Day: To them shall We soon give a great reward. But as for those from among them who are deeply rooted in knowledge, and spend in charity, and all who believe in God and the Last Day - these it is unto whom We shall grant a mighty reward. But those of them who are firm in knowledge and the believers believe in that which is revealed unto thee, and that which was revealed before thee, especially the diligent in prayer and those who pay the poor due, the believers in Allah and the Last Day. Upon these We shall bestow immense reward. But those of them that are firmly rooted in knowledge, and the believers believing in what has been sent down to you (Prophet Muhammad), and what was sent down before you, and those who establish the prayer and pay the obligatory charity, and those who believe in Allah and the Last Day - to those, We surely give a great wage. But the firm in knowledge among them and the believers believe in what has been revealed to. you and what was revealed before you, and those who keep up prayers and those who give the poor-rate and the believers in Allah and the last day, these it is whom We will give a mighty reward. But those among them who are firmly grounded in knowledge and the faithful who believe in that (Divine Message) which has been revealed to you and that which was revealed before you, and (especially) the observers of Prayers, and those who go on presenting the Zakât, and believe in Allâh and the Last Day, it is they We will certainly bestow on them a great reward. |
| 4:163 | إنا أوحينا إليك كما أوحينا إلى نوح والنبين من بعده وأوحينا إلى إبرهيم وإسمعيل وإسحق ويعقوب والأسباط وعيسى وأيوب ويونس وهرون وسليمن وءاتينا داود زبوراإِنَّآ أَوْحَيْنَآ إِلَيْكَ كَمَآ أَوْحَيْنَآ إِلَىٰ نُوحٍۢ وَٱلنَّبِيِّۦنَ مِنۢ بَعْدِهِۦ ۚ وَأَوْحَيْنَآ إِلَىٰٓ إِبْرَٟهِيمَ وَإِسْمَٟعِيلَ وَإِسْحَٟقَ وَيَعْقُوبَ وَٱلْأَسْبَاطِ وَعِيسَىٰ وَأَيُّوبَ وَيُونُسَ وَهَٟرُونَ وَسُلَيْمَٟنَ ۚ وَءَاتَيْنَا دَاوُۥدَ زَبُورًۭا Gewiss, wir offenbarten dir wie wir Noah und den Propheten nach ihm offenbarten. Und wir offenbarten Abraham, Ismael, Isaak, Jakob, den Volkszweigen, Jesus, Hiob, Jonas, Aaron und Salomo. Und wir ließen David einen Psalter zukommen Wir haben dir Offenbarungen gegeben, wie Noah und den Propheten nach ihm wie Abraham, Ismael, Isaak, Jakob und den Propheten aus Jakobs Geschlecht wie Jesus, Hiob, Jonas, Aaron und Salomo. David gaben wir ein Buch voller Weisheit. Wahrlich, Wir sandten dir Offenbarung, wie Wir Noah Offenbarung sandten und den Propheten nach ihm; und Wir sandten Offenbarung Abraham und Ismael und Isaak und Jakob und (seinen) Kindern und Jesus und Hiob und Jonas und Aaron und Salomo, und Wir gaben David einen Psalm. We have inspired you, as we inspired Noah and the prophets after him. And we inspired Abraham, Ismail, Isaac, Jacob, the Patriarchs, Jesus, Job, Jonah, Aaron, and Solomon. And we gave David the Psalms. We have inspired you as We had inspired Noah and the prophets after him. And We had inspired Abraham, and Ishmael, and Isaac, and Jacob, and the Patriarchs, and Jesus, and Job, and Jonah, and Aaron, and Solomon; and We gave David the Psalms. We have sent thee inspiration, as We sent it to Noah and the Messengers after him: we sent inspiration to Abraham, Isma´il, Isaac, Jacob and the Tribes, to Jesus, Job, Jonah, Aaron, and solomon, and to David We gave the Psalms. BEHOLD, We have inspired thee [O Prophet] just as We inspired Noah and all the prophets after him - as We inspired Abraham, and Ishmael, and Isaac, and Jacob, and their descendants, including Jesus and Job, and Jonah, and Aaron, and Solomon; and as We vouchsafed unto David a book of divine wisdom; Lo! We inspire thee as We inspired Noah and the prophets after him, as We inspired Abraham and Ishmael and Isaac and Jacob and the tribes, and Jesus and Job and Jonah and Aaron and Solomon, and as we imparted unto David the Psalms; We have revealed to you as We revealed to Noah and to the Prophets after him, and We revealed to (Prophets) Abraham, Ishmael, Isaac, Jacob and the tribes, Jesus, Job, Jonah, Aaron, and Solomon, and We gave to David the Psalms. Surely We have revealed to you as We revealed to Nuh, and the prophets after him, and We revealed to Ibrahim and Ismail and Ishaq and Yaqoub and the tribes, and Isa and Ayub and Yunus and Haroun and Sulaiman and We gave to Dawood Surely, We have sent down (Our) revelation to you as We sent it down to Noah and the Prophets (who came) after him, and We sent revelation to Abraham, Ismâîl, Isaac, Jacob and his children and to Jesus, Job, Jonah, Aaron and Solomon. And We gave David a Scripture. |
| 4:164 | ورسلا قد قصصنهم عليك من قبل ورسلا لم نقصصهم عليك وكلم الله موسى تكليماوَرُسُلًۭا قَدْ قَصَصْنَٟهُمْ عَلَيْكَ مِن قَبْلُ وَرُسُلًۭا لَّمْ نَقْصُصْهُمْ عَلَيْكَ ۚ وَكَلَّمَ ٱللَّهُ مُوسَىٰ تَكْلِيمًۭا Und Gesandte, von denen wir dir ja zuvor erzählten, und Gesandte, von denen wir dir nicht erzählten. Und Gott sprach wörtlich zu Moses Über einige Gesandte haben Wir dir bereits berichtet, über andere nicht. Gott hat mit Moses wahrhaftig gesprochen. Es sind Gesandte, von denen Wir dir bereits berichtet haben, und (andere) Gesandte, von denen Wir dir nicht berichtet haben - und Allah richtete an Moses eine Rede -, Messengers we have told you about, and messengers we never told you about. And God spoke to Moses directly. And messengers of whom We have told to you from before, and messengers We have not told to you; and God spoke to Moses directly. Of some messengers We have already told thee the story; of others We have not;- and to Moses Allah spoke direct;- and as [We inspired other] apostles whom We have mentioned to thee ere this, as well as apostles whom We have not mentioned to thee; and as God spoke His word unto Moses: And messengers We have mentioned unto thee before and messengers We have not mentioned unto thee; and Allah spake directly unto Moses; And Messengers of whom We have narrated to you before, and Messengers of whom We did not narrate to you. Certainly, Allah talked to Moses. And (We sent) apostles We have mentioned to you before and apostles we have not mentioned to you; and to Musa, Allah addressed His Word, speaking (to him): And (there are some) Messengers whom We have mentioned to you before and (some) Messengers We have not mentioned them to you, and Allâh spoke (to you as He spoke) to Moses in explicit words at great length. |
| 4:165 | رسلا مبشرين ومنذرين لئلا يكون للناس على الله حجة بعد الرسل وكان الله عزيزا حكيمارُّسُلًۭا مُّبَشِّرِينَ وَمُنذِرِينَ لِئَلَّا يَكُونَ لِلنَّاسِ عَلَى ٱللَّهِ حُجَّةٌۢ بَعْدَ ٱلرُّسُلِ ۚ وَكَانَ ٱللَّهُ عَزِيزًا حَكِيمًۭا Verkündende und warnende Gesandte, damit es für die Menschen nach den Gesandten kein Argument gegen Gott gibt. Und Gott war ehrenvoll, weise Es waren Gesandte, die frohe Botschaften und Warnungen überbrachten, damit die Menschen Gott gegenüber nicht argumentieren können, sie hätten es nicht gewußt. Gott kann und weiß alles. Gesandte, Bringer froher Botschaften und Warner, so daß die Menschen keinen Klagegrund gegen Allah haben nach den Gesandten. Und Allah ist allmächtig, allweise. Messengers to deliver good news, as well as warnings. Thus, the people will have no excuse when they face God, after all these messengers have come to them. God is Almighty, Most Wise. Messengers who were bearers of good news and warners, so that there will be no excuse for the people with God after the messengers. God is Noble, Wise. Messengers who gave good news as well as warning, that mankind, after (the coming) of the messengers, should have no plea against Allah: For Allah is Exalted in Power, Wise. [We sent all these] apostles as heralds of glad tidings and as warners, so that men might have no excuse before God after [the coming of] these apostles: and God is indeed almighty, wise. Messengers of good cheer and off warning, in order that mankind might have no argument against Allah after the messengers. Allah was ever Mighty, Wise. Messengers bearing glad tidings and warning, so that the people will have no argument against Allah, after the Messengers. Allah is the Almighty, the Wise. (We sent) apostles as the givers of good news and as warners, so that people should not have a plea against Allah after the (coming of) apostles; and Allah is Mighty, Wise. All these Messengers (were) Bearers of good tidings (to the believers) and Warners (to the disbelievers, and were sent) so that people may have no plea against Allâh after (the advent of) the Messengers. And Allâh is All-Mighty, All-Wise. |
| 4:166 | لكن الله يشهد بما أنزل إليك أنزله بعلمه والملئكة يشهدون وكفى بالله شهيدالَّٟكِنِ ٱللَّهُ يَشْهَدُ بِمَآ أَنزَلَ إِلَيْكَ ۖ أَنزَلَهُۥ بِعِلْمِهِۦ ۖ وَٱلْمَلَٟٓئِكَةُ يَشْهَدُونَ ۚ وَكَفَىٰ بِٱللَّهِ شَهِيدًا Aber Gott bezeugt, was er zu dir herabsenden ließ. Er ließ es mit seinem Wissen herabsenden. Auch die Engel bezeugen. Und Gott genügt als Zeuge Mancheiner würde die göttliche Offenbarung bestreiten, aber Gott bezeugt die Wahrheit der Offenbarung, die Er dir mit Seinem Wissen herabgesandt hat. Das bezeugen auch die Engel. Gott genügt als allerhöchster Zeuge. Doch Allah bezeugt durch das, was Er zu dir hinabgesandt hat, daß Er es mit Seinem Wissen sandte; auch die Engel bezeugen es; und Allah genügt als Zeuge. But God bears witness concerning what He has revealed to you; He has revealed it with His knowledge. And the angels bear witness as well, but God suffices as witness. But God bears witness for what He has sent down to you with His knowledge, and the angels bear witness; and God is enough as a witness. But Allah beareth witness that what He hath sent unto thee He hath sent from His (own) knowledge, and the angels bear witness: But enough is Allah for a witness. However it be, God [Himself] bears witness to the truth of what He has bestowed from on high upon thee: out of His own wisdom has He bestowed it from on high, with the angels bearing witness thereto - although none can bear witness as God does. But Allah (Himself) testifieth concerning that which He hath revealed unto thee; in His knowledge hath He revealed it; and the Angels also testify. And Allah is sufficient witness. But Allah bears witness for that which He has sent down to you. He has sent it down with His Knowledge, and the angels bear witness, it is sufficient that Allah is the Witness. But Allah bears witness by what He has revealed to you that He has revealed it with His knowledge, and the angels bear witness (also); and Allah is sufficient as a witness. (They deny the Qur´ân) but Allâh (Himself) bears witness through His revelation to you that He has revealed it (- the Qur´ân pregnant) with His knowledge, and the angels bear witness (as well). Yet Allâh suffices for a Witness. |
| 4:167 | إن الذين كفروا وصدوا عن سبيل الله قد ضلوا ضللا بعيداإِنَّ ٱلَّذِينَ كَفَرُوا۟ وَصَدُّوا۟ عَن سَبِيلِ ٱللَّهِ قَدْ ضَلُّوا۟ ضَلَٟلًۢا بَعِيدًا Gewiss, diejenigen, die ableugneten und vom Weg Gottes abwiesen, sind ja in einem Irrtum weit entfernt abgeirrt Diejenigen, die ungläubig sind und die Menschen von Gottes Weg abhalten, sind weit abgeirrt. Die aber ungläubig sind und abwendig machen von Allahs Weg, die sind fürwahr weit in die Irre gegangen. Surely, those who disbelieve and repel from the way of God have strayed far astray. Those who have rejected and turned away from the path of God, they have strayed a far straying. Those who reject Faith and keep off (men) from the way of Allah, have verily strayed far, far away from the Path. Behold, those who are bent on denying the truth and on turning others away from the path of God have indeed gone far astray. Lo! those who disbelieve and hinder (others) from the way of Allah, they verily have wandered far astray. Those who disbelieve and bar from the way of Allah have strayed into far error. Surely (as for) those who disbelieve and hinder (men) from Allah´s way, they indeed have strayed off into a remote Those who disbelieve and hinder (others) from (following) Allâh´s way, have indeed strayed, a far off straying. |
| 4:168 | إن الذين كفروا وظلموا لم يكن الله ليغفر لهم ولا ليهديهم طريقاإِنَّ ٱلَّذِينَ كَفَرُوا۟ وَظَلَمُوا۟ لَمْ يَكُنِ ٱللَّهُ لِيَغْفِرَ لَهُمْ وَلَا لِيَهْدِيَهُمْ طَرِيقًا Gewiss, diejenigen, die ableugneten und Unrecht taten; es ist nicht Gottes, ihnen zu vergeben noch sie einen Weg zu leiten Den Ungläubigen, die auf dem Unglauben bestehen und unrecht tun, wird Gott niemals verzeihen, und Er wird sie niemals auf den rechten Weg leiten. Die ungläubig sind und Unrecht verübt haben, ihnen wird Allah nicht vergeben noch sie des Weges leiten, Those who disbelieve and transgress, God will not forgive them, nor will He guide them in any way; Those who have rejected and did wrong, God was not to forgive them, nor guide them to a path. Those who reject Faith and do wrong,- Allah will not forgive them nor guide them to any way- Behold, those who are bent on denying the truth and on evildoing - God will indeed not forgive them, nor will He guide them onto any road Lo! those who disbelieve and deal in wrong, Allah will never forgive them, neither will He guide them unto a road, Surely, those who disbelieve and have done harm. Allah would not forgive them, neither guide them to a Path, Surely (as for) those who disbelieve and act unjustly Allah will not forgive them nor guide them to a path Those who have disbelieved and have associated partners with Him, it is not for Allâh to protect them, nor will He show them any way |
| 4:169 | إلا طريق جهنم خلدين فيها أبدا وكان ذلك على الله يسيراإِلَّا طَرِيقَ جَهَنَّمَ خَٟلِدِينَ فِيهَآ أَبَدًۭا ۚ وَكَانَ ذَٟلِكَ عَلَى ٱللَّهِ يَسِيرًۭا Außer den Höllenweg. Darin sind sie ewig, für immer. Und dies war für Gott ein Leichtes Nur der Weg in die Hölle wird ihnen gewiesen. Darin werden sie ewig bleiben. Für Gott ist das ein leichtes. Es sei denn des Weges zur Hölle, darinnen sie lange, lange bleiben sollen. Und das ist Allah ein leichtes. except the way to Hell, wherein they abide forever. This is easy for God to do. Except to the path of Hell, they will abide therein eternally. For God this is very easy. Except the way of Hell, to dwell therein for ever. And this to Allah is easy. but the road that leads to hell, therein to abide beyond the count of time: and this is indeed easy for God. Except the road of hell, wherein they will abide for ever. And that is ever easy for Allah. except the road to Gehenna, there they are eternal, and for Allah that is an easy matter. Except the path of hell, to abide in it for ever, and this is easy to Allah. Other than the way leading to Gehenna, wherein they shall live for long; indeed that would be easy for Allâh. |
| 4:170 | يأيها الناس قد جاءكم الرسول بالحق من ربكم فءامنوا خيرا لكم وإن تكفروا فإن لله ما فى السموت والأرض وكان الله عليما حكيمايَٟٓأَيُّهَا ٱلنَّاسُ قَدْ جَآءَكُمُ ٱلرَّسُولُ بِٱلْحَقِّ مِن رَّبِّكُمْ فَـَٔامِنُوا۟ خَيْرًۭا لَّكُمْ ۚ وَإِن تَكْفُرُوا۟ فَإِنَّ لِلَّهِ مَا فِى ٱلسَّمَٟوَٟتِ وَٱلْأَرْضِ ۚ وَكَانَ ٱللَّهُ عَلِيمًا حَكِيمًۭا Ihr Menschen, der Gesandte kam bereits zu euch mit der Wahrheit von eurem Herrn. So glaubt, das ist besser für euch. Und wenn ihr ableugnet, so ist gewiss Gottes, was in den Himmeln und auf der Erde ist. Und Gott war wissend, weise O ihr Menschen! Der Gesandte hat euch die Wahrheit von eurem Herrn gebracht. Glaubt daran, denn das ist das Beste für euch! Wenn ihr den wahren Glauben verleugnet, schadet ihr Gott nicht, gehört Ihm doch alles in den Himmeln und auf Erden. Sein Wissen und Seine Weisheit umfassen alles. O ihr Menschen, gekommen ist zu euch allbereits der Gesandte mit der Wahrheit von eurem Herrn; glaubet darum, das ist euch zum Guten. Seid ihr aber ungläubig, dann ist Allahs, was in den Himmeln und was auf Erden ist; und Allah ist allwissend, allweise. O people, the messenger has come to you with the truth from your Lord. Therefore, you shall believe for your own good. If you disbelieve, then to God belongs everything in the heavens and the earth. God is Omniscient, Most Wise. O people, a messenger has come to you with the truth from your Lord, so believe; that is better for you. And if you reject, then to God is what is in the heavens and the earth. And God is Knowledgeable, Wise. O Mankind! The Messenger hath come to you in truth from Allah: believe in him: It is best for you. But if ye reject Faith, to Allah belong all things in the heavens and on earth: And Allah is All-knowing, All-wise. O mankind! The Apostle has now come unto you with the truth from your Sustainer: believe, then, for your own good! And if you deny the truth - behold, unto God belongs all that is in the heavens and all that is on earth, and God is indeed all-knowing, wise! O mankind! The messenger hath come unto you with the truth from your Lord. Therefore believe; (it is) better for you. But if ye disbelieve, still, lo! unto Allah belongeth whatsoever is in the heavens and the earth. Allah is ever Knower, Wise. O people, the Messenger (Prophet Muhammad) has come to you with the truth from your Lord, so believe, it is better for you. If you disbelieve, to Allah belongs all that is in the heavens and the earth. And Allah is the Knower, the Wise. O people! surely the Apostle has come to you with the truth from your Lord, therefore believe, (it shall be) good for you and If you disbelieve, then surely whatever is in the heavens and the earth is Allah´s; and Allah is Knowing, Wise. O mankind! this Messenger has indeed come to you with the truth from your Lord, so believe, it will be better for you. But if you disbelieve know that whatever is in the heavens and in the earth belongs to Him. Allâh is ever All-Knowing, All-Wise. |
| 4:171 | يأهل الكتب لا تغلوا فى دينكم ولا تقولوا على الله إلا الحق إنما المسيح عيسى ابن مريم رسول الله وكلمته ألقىها إلى مريم وروح منه فءامنوا بالله ورسله ولا تقولوا ثلثة انتهوا خيرا لكم إنما الله إله وحد سبحنه أن يكون له ولد له ما فى السموت وما فى الأرض وكفى بالله وكيلايَٟٓأَهْلَ ٱلْكِتَٟبِ لَا تَغْلُوا۟ فِى دِينِكُمْ وَلَا تَقُولُوا۟ عَلَى ٱللَّهِ إِلَّا ٱلْحَقَّ ۚ إِنَّمَا ٱلْمَسِيحُ عِيسَى ٱبْنُ مَرْيَمَ رَسُولُ ٱللَّهِ وَكَلِمَتُهُۥٓ أَلْقَىٰهَآ إِلَىٰ مَرْيَمَ وَرُوحٌۭ مِّنْهُ ۖ فَـَٔامِنُوا۟ بِٱللَّهِ وَرُسُلِهِۦ ۖ وَلَا تَقُولُوا۟ ثَلَٟثَةٌ ۚ ٱنتَهُوا۟ خَيْرًۭا لَّكُمْ ۚ إِنَّمَا ٱللَّهُ إِلَٟهٌۭ وَٟحِدٌۭ ۖ سُبْحَٟنَهُۥٓ أَن يَكُونَ لَهُۥ وَلَدٌۭ ۘ لَّهُۥ مَا فِى ٱلسَّمَٟوَٟتِ وَمَا فِى ٱلْأَرْضِ ۗ وَكَفَىٰ بِٱللَّهِ وَكِيلًۭا Ihr Leute der Schrift, übertreibt nicht in eurer Lebensordnung und sagt nichts über Gott außer der Wahrheit. Der Gesalbte, Jesus, der Sohn Marias, ist nur der Gesandte Gottes, sein Wort, das er Maria auferlegte, und ein Geist von ihm. So glaubt an Gott und seine Gesandten und sagt nicht: Drei. Hört auf, das ist besser für euch. Gott ist nur ein einziger Gott. Gepriesen sei er, dass er ein Kind hätte! Sein ist, was in den Himmeln und was auf der Erde ist. Und Gott genügt als Sachwalter O ihr Schriftbesitzer! Treibt es mit eurer Religion nicht zu weit! Sagt über Gott nichts anderes als die Wahrheit! Jesus Christus, Marias Sohn, ist nur Gottes Gesandter und das Wort, das Er Maria verkündete und eine Seele von Ihm. Glaubt an Gott und an all Seine Gesandten! Sagt nicht, die Götter seien drei! Hört damit auf, das ist das Beste für euch! Gott ist Einer. Gepriesen sei Er! Er ist darüber erhaben, daß gesagt werden könnte, Er hätte Nachkommen. Alles, was in den Himmeln und auf Erden ist, gehört Ihm. Auf Ihn allein habt ihr euch zu stützen, hat Er doch alles in der Hand. O Volk der Schrift, übertreibt nicht in eurem Glauben und saget von Allah nichts als die Wahrheit. Der Messias, Jesus, Sohn der Maria, war nur ein Gesandter Allahs und eine frohe Botschaft von Ihm, die Er niedersandte zu Maria, und eine Gnade von Ihm. Glaubet also an Allah und Seine Gesandten, und saget nicht: «Drei.» Lasset ab - ist besser für euch. Allah ist nur ein Einiger Gott. Fern ist es von Seiner Heiligkeit, daß Er einen Sohn haben sollte. Sein ist, was in den Himmeln und was auf Erden ist; und Allah genügt als Beschützer. O people of the scripture, do not transgress the limits of your religion, and do not say about God except the truth. The Messiah, Jesus, the son of Mary, was a messenger of God, and His word that He had sent to Mary, and a revelation from Him. Therefore, you shall believe in God and His messengers. You shall not say, "Trinity." You shall refrain from this for your own good. God is only one god. Be He glorified; He is much too glorious to have a son. To Him belongs everything in the heavens and everything on earth. God suffices as Lord and Master. O people of the Book, do not overstep in your system, nor say about God except the truth. Jesus, son of Mary, was no more than a messenger of God and the fulfillment of His word to Mary and a Spirit from Him. So believe in God and His messengers, and do not say: 'Trinity.' Cease, for it is better for you. God is only One god, be He glorified that He should have a son! To Him is all that is in the heavens and the earth; and God is enough as a Caretaker. O People of the Book! Commit no excesses in your religion: Nor say of Allah aught but the truth. Christ Jesus the son of Mary was (no more than) a messenger of Allah, and His Word, which He bestowed on Mary, and a spirit proceeding from Him: so believe in Allah and His messengers. Say not "Trinity" : desist: it will be better for you: for Allah is one Allah: Glory be to Him: (far exalted is He) above having a son. To Him belong all things in the heavens and on earth. And enough is Allah as a Disposer of affairs. O FOLLOWERS of the Gospel! Do not overstep the bounds [of truth] in your religious beliefs, Believe, then, in God and His apostles, and do not say, "[God is] a trinity". Desist [from this assertion] for your own good. God is but One God; utterly remote is He, in His glory, from having a son: unto Him belongs all that is in the heavens and all that is on earth; and none is as worthy of trust as God. O People of the Scripture! Do not exaggerate in your religion nor utter aught concerning Allah save the truth. The Messiah, Jesus son of Mary, was only a messenger of Allah, and His word which He conveyed unto Mary, and a spirit from Him. So believe in Allah and His messengers, and say not "Three". Cease! (it is) better for you! Allah is only One God. Far is it removed from His transcendent majesty that he should have a son. His is all that is in the heavens and all that is in the earth. And Allah is sufficient as Defender. People of the Book, do not exaggerate your religion. Do not say about Allah except the truth. Indeed, the Messiah, Jesus son of Mary, is only a Messenger (and Prophet) of Allah, and His Word (Be) which He gave to Mary, and a (created) spirit by Him. So believe in Allah and His Messengers and do not say: ´Trinity.´ Refrain, it is better for you. Allah is only One God. Exaltations to Him that He should have son! To Him belongs all that is in the heavens and in the earth, it is sufficient that Allah is the Guardian. O followers of the Book! do not exceed the limits in your religion, and do not speak (lies) against Allah, but (speak) the truth; the Messiah, Isa son of Marium is only an apostle of Allah and His Word which He communicated to Marium and a spirit from Him; believe therefore in Allah and His apostles, and say not, Three. Desist, it is better for you; Allah is only one God; far be It from His glory that He should have a son, whatever is in the heavens and whatever is in the earth is His, and Allah is sufficient for a Protector. O people of the Scripture! do not go beyond the limits (of propriety) in the matter of your religion, nor say anything regarding Allâh except that which is perfectly true. The Messiah, Jesus, son of Mary was only a Messenger of Allâh, and (a fulfillment of) His word which He communicated to Mary, and a mercy from Him. Believe, therefore, in Allâh and in all His Messengers, and do not say, `(There are) three (Gods).´ Refrain (from following this doctrine) it will be better for you. Verily, Allâh is the One and only God. He is Holy. Far above having a son. To Him belongs whatever is in the heavens and whatever is in the earth. And Allâh suffices as a Disposer of affairs. |
| 4:172 | لن يستنكف المسيح أن يكون عبدا لله ولا الملئكة المقربون ومن يستنكف عن عبادته ويستكبر فسيحشرهم إليه جميعالَّن يَسْتَنكِفَ ٱلْمَسِيحُ أَن يَكُونَ عَبْدًۭا لِّلَّهِ وَلَا ٱلْمَلَٟٓئِكَةُ ٱلْمُقَرَّبُونَ ۚ وَمَن يَسْتَنكِفْ عَنْ عِبَادَتِهِۦ وَيَسْتَكْبِرْ فَسَيَحْشُرُهُمْ إِلَيْهِ جَمِيعًۭا Weder wird es der Gesalbte verachten, dass er ein Diener Gottes ist, noch die angenäherten Engel. Wer aber seinen Dienst verachtet und sich hochmütig verhält, er wird sie dann alle zu sich drängen Jesus Christus wird es nicht aus Hochmut ablehnen, Gottes Diener zu sein; desgleichen die Gott nahestehenden Engel. Diejenigen, die aus Hochmut ablehnen, Ihm zu dienen und sich Ihm gegenüber selbstherrlich verhalten, werden alle am Jüngsten Tag versammelt und zur Rechenschaft gezogen. Weder der Messias noch die gottnahen Engel werden es je verschmähen, Diener Allahs zu sein; und wer es verschmäht, Ihn anzubeten, und sich zu stolz fühlt - Er wird sie alle zu Sich versammeln. The Messiah would never disdain from being a servant of God, nor would the closest angels. Those who disdain from worshipping Him, and are too arrogant to submit, He will summon them all before Him. The Messiah is not too proud to be a servant to God, nor are the angels who are close to Him. Whoever is too proud from His service, and is arrogant, then He will gather them all towards Him together. Christ disdaineth nor to serve and worship Allah, nor do the angels, those nearest (to Allah): those who disdain His worship and are arrogant,-He will gather them all together unto Himself to (answer). Never did the Christ feel too proud to be God´s servant, nor do the angels who are near unto Him. And those who feel too proud to serve Him and glory in their arrogance [should know that on Judgment Day] He will gather them all unto Himself: The Messiah will never scorn to be a slave unto Allah, nor will the favored angels. Whoso scorneth His service and is proud, all such will He assemble unto Him; The Messiah would not despise being a worshiper of Allah, nor would the angels who are near. Whosoever despises worshipping Him, and becomes proud, He will surely assemble them all to Him. The Messiah does by no means disdain that he should be a servant of Allah, nor do the angels who are near to Him, and whoever disdains His service and is proud, He will gather them all together to Himself. The Messiah never disdains to be (looked upon as) a servant of Allâh, nor do the angels who are nearest (to Him consider the fact degrading for themselves). And whoever disdains from His service (and worship) and behaves arrogantly, (the day will come when) He will gather them all together to Himself. |
| 4:173 | فأما الذين ءامنوا وعملوا الصلحت فيوفيهم أجورهم ويزيدهم من فضله وأما الذين استنكفوا واستكبروا فيعذبهم عذابا أليما ولا يجدون لهم من دون الله وليا ولا نصيرافَأَمَّا ٱلَّذِينَ ءَامَنُوا۟ وَعَمِلُوا۟ ٱلصَّٟلِحَٟتِ فَيُوَفِّيهِمْ أُجُورَهُمْ وَيَزِيدُهُم مِّن فَضْلِهِۦ ۖ وَأَمَّا ٱلَّذِينَ ٱسْتَنكَفُوا۟ وَٱسْتَكْبَرُوا۟ فَيُعَذِّبُهُمْ عَذَابًا أَلِيمًۭا وَلَا يَجِدُونَ لَهُم مِّن دُونِ ٱللَّهِ وَلِيًّۭا وَلَا نَصِيرًۭا Aber denjenigen, die glaubten und das Rechtschaffene taten, wird er ihre Löhne erfüllen und er fügt ihnen von seiner Gunst hinzu. Doch diejenigen, die sich verachtend und hochmütig verhielten, quält er dann mit einer schmerzhaften Qual. Und anstelle Gottes finden sie für sich weder einen Verbündeten noch einen Helfer Diejenigen, die an Ihn glauben und gute Werke verrichten, erhalten ihren Lohn, den Gott gnädig erhöht. Diejenigen, die sich hochmütig und selbstherrlich verhalten, werden qualvoll bestraft werden, und sie werden vor Gott keinen finden, der sich ihrer annehmen oder ihnen beistehen wird. Dann wird Er denen, die glaubten und gute Werke taten, ihren vollen Lohn geben und ihnen noch mehr geben aus Seiner Huld; die aber, die verschmähten und stolz waren, die wird Er strafen mit schmerzlicher Strafe. Und keinen Freund noch Helfer sollen sie für sich finden außer Allah. As for those who believe and lead a righteous life, He will fully recompense them, and shower them with His grace. As for those who disdain and turn arrogant, He will commit them to painful retribution. They will find no lord beside God, nor a savior. As for those who believe and do good works, He will give them their recompense and increase for them from His bounty. And as for those who are too proud and arrogant, He will punish them a painful retribution, and they will not find besides God any supporter or victor. But to those who believe and do deeds of righteousness, He will give their (due) rewards,- and more, out of His bounty: But those who are disdainful and arrogant, He will punish with a grievous penalty; Nor will they find, besides Allah, any to protect or help them. whereupon unto those who attained to faith and did good deeds He will grant their just rewards, and give them yet more out of His bounty; whereas those who felt too proud and gloried in their arrogance He will chastise with grievous suffering: and they shall find none to protect them from God, and none to bring them succour. Then, as for those who believed and did good works, unto them will He pay their wages in full, adding unto them of His bounty; and as for those who were scornful and proud, them will He punish with a painful doom. And they will not find for them, against Allah, any protecting friend or helper. As for those who believe and did good deeds, He will pay them in full their wages, and He will increase them from His Bounty. As for those who despise and became proud, He will punish them with a painful punishment, and they will find neither a guide nor a helper for themselves, other than Allah. Then as for those who believe and do good, He will pay them fully their rewards and give them more out of His grace; and as for those who disdain and are proud, He will chastise them with a painful chastisement. And they shall not find for themselves besides Allah a guardian or a helper (On that Day) as to those who believed and did deeds of righteousness, He will give them their rewards in full and will add to them even more out of His bounty. But as for those who disdained (to worship God) and acted arrogantly, He will inflict a woeful punishment on them all. And apart from Allâh they will find for themselves no patron nor helper. |
| 4:174 | يأيها الناس قد جاءكم برهن من ربكم وأنزلنا إليكم نورا مبينايَٟٓأَيُّهَا ٱلنَّاسُ قَدْ جَآءَكُم بُرْهَٟنٌۭ مِّن رَّبِّكُمْ وَأَنزَلْنَآ إِلَيْكُمْ نُورًۭا مُّبِينًۭا Ihr Menschen, bereits kam zu euch ein Beweis von eurem Herrn. Und wir ließen zu euch ein klares Licht herabsenden O ihr Menschen! Euch ist von eurem Herrn ein Beweiszeichen zugekommen, und Wir haben euch ein klares Licht herabgesandt. O ihr Menschen, gekommen ist zu euch in Wahrheit ein deutlicher Beweis von eurem Herrn, und Wir sandten hinab zu euch ein klares Licht. O people, a proof has come to you from your Lord; we have sent down to you a profound beacon. O people, proof has come to you from your Lord, and We have sent down to you a guiding light. O mankind! verily there hath come to you a convincing proof from your Lord: For We have sent unto you a light (that is) manifest. O MANKIND! A manifestation of the truth has now come unto you from your Sustainer, and We have sent down unto you a clear light. O mankind! Now hath a proof from your Lord come unto you, and We have sent down unto you a clear light; O people, a proof has come to you from your Lord, and We have sent down to you a clear light. O people! surely there has come to you manifest proof from your Lord and We have sent to you clear light. O you people! a manifest proof has indeed come to you from your Lord, and We have sent down a clear light to you which distinguishes (the right from the wrong). |
| 4:175 | فأما الذين ءامنوا بالله واعتصموا به فسيدخلهم فى رحمة منه وفضل ويهديهم إليه صرطا مستقيمافَأَمَّا ٱلَّذِينَ ءَامَنُوا۟ بِٱللَّهِ وَٱعْتَصَمُوا۟ بِهِۦ فَسَيُدْخِلُهُمْ فِى رَحْمَةٍۢ مِّنْهُ وَفَضْلٍۢ وَيَهْدِيهِمْ إِلَيْهِ صِرَٟطًۭا مُّسْتَقِيمًۭا Aber diejenigen, die an Gott glaubten und sich an ihn festhielten, wird er dann in Barmherzigkeit von ihm und Gunst eintreten lassen. Und er leitet sie zu sich – einen geraden Pfad Diejenigen, die an Gott glauben und sich von Ihm beschützen lassen, werden in Seine Barmherzigkeit und Gunst aufgenommen. Er wird sie auf dem rechten Weg zu Sich leiten. Die nun an Allah glauben und an Ihm festhalten, sie wird Er in Seine Barmherzigkeit und Gnade führen und sie den geraden Weg zu Ihm leiten. Those who believe in God, and hold fast to Him, He will admit them into mercy from Him, and grace, and will guide them to Him in a straight path. As for those who believe in God and hold fast to Him, He will admit them in a mercy from Him and a bounty, and He will guide them to Himself, a straight path. Then those who believe in Allah, and hold fast to Him,- soon will He admit them to mercy and grace from Himself, and guide them to Himself by a straight way. And as for those who have attained to faith in God and hold fast unto Him - He will enfold them within His grace and bounty, and guide them unto Himself by a straight way. As for those who believe in Allah, and hold fast unto Him, them He will cause to enter into His mercy and grace, and will guide them unto Him by a straight road. Those who believe in Allah and hold fast to Him, He will surely admit them to a Mercy and Bounty from Him, and He will guide them to Him on a Straight Path. Then as for those who believe in Allah and hold fast by Him, He will cause them to enter into His mercy and grace and guide them to Himself on a right path. Now as to those who believe in Allâh and hold fast to Him, He will surely admit them to His mercy and to (His) grace and will guide them along a straight and right path (leading) to Himself. |
| 4:176 | يستفتونك قل الله يفتيكم فى الكللة إن امرؤا هلك ليس له ولد وله أخت فلها نصف ما ترك وهو يرثها إن لم يكن لها ولد فإن كانتا اثنتين فلهما الثلثان مما ترك وإن كانوا إخوة رجالا ونساء فللذكر مثل حظ الأنثيين يبين الله لكم أن تضلوا والله بكل شىء عليميَسْتَفْتُونَكَ قُلِ ٱللَّهُ يُفْتِيكُمْ فِى ٱلْكَلَٟلَةِ ۚ إِنِ ٱمْرُؤٌا۟ هَلَكَ لَيْسَ لَهُۥ وَلَدٌۭ وَلَهُۥٓ أُخْتٌۭ فَلَهَا نِصْفُ مَا تَرَكَ ۚ وَهُوَ يَرِثُهَآ إِن لَّمْ يَكُن لَّهَا وَلَدٌۭ ۚ فَإِن كَانَتَا ٱثْنَتَيْنِ فَلَهُمَا ٱلثُّلُثَانِ مِمَّا تَرَكَ ۚ وَإِن كَانُوٓا۟ إِخْوَةًۭ رِّجَالًۭا وَنِسَآءًۭ فَلِلذَّكَرِ مِثْلُ حَظِّ ٱلْأُنثَيَيْنِ ۗ يُبَيِّنُ ٱللَّهُ لَكُمْ أَن تَضِلُّوا۟ ۗ وَٱللَّهُ بِكُلِّ شَىْءٍ عَلِيمٌۢ Sie ersuchen dich um Auskunft. Sage: Gott gibt euch Auskunft über die Kollateralerbschaft: Falls jemand zugrunde ging, der kein Kind, aber eine Schwester hat, so ist für sie die Hälfte dessen, was er hinterließ. Und er beerbt sie, falls sie kein Kind hatte. Wenn sie aber zwei waren, dann ist für beide zwei Drittel von dem, was er hinterließ. Und falls sie Geschwister waren, Männer und Frauen, so ist für das männliche das Gleiche der Zuteilung wie für die zwei weiblichen. Gott macht es euch klar, insofern ihr euch irrt. Und Gott ist in allen Dingen wissend Sie bitten dich um eine Entscheidung. Sprich: "Gott gibt euch die Entscheidung. Wenn ein Mann stirbt, ohne Kinder zu hinterlassen, aber eine Schwester hat, bekommt sie die Hälfte seiner Hinterlassenschaft. Ist es die Schwester, die stirbt, ohne Kinder zu hinterlassen, erbt der Bruder die ganze Hinterlassenschaft. Hat der kinderlose Erblasser zwei Schwestern - oder mehr - erben sie zwei Drittel. Hat er Schwestern und Brüder, wird die Erbschaft auf sie verteilt, so daß die männlichen Erben doppelt so viel bekommen wie die weiblichen. " Das trägt Gott euch klar vor, damit ihr euch nicht irrt. Gott weiß alles bestens. Sie fragen dich um Belehrung. Sprich: «Allah belehrt euch über Kalála: Wenn ein Mann stirbt und kein Kind hinterläßt, aber eine Schwester hat, dann soll sie die Hälfte von seiner Erbschaft haben; und er soll sie beerben, wenn sie kein Kind hat. Sind aber zwei Schwestern da, dann sollen sie zwei Drittel von seiner Erbschaft haben. Und wenn sie Brüder und Schwestern sind, dann sollen die männlichen (Erben) den Anteil von zwei weiblichen erhalten. Allah macht euch das klar, damit ihr nicht irrt; und Allah weiß alle Dinge wohl.» They consult you; say, "God advises you concerning the single person. If one dies and leaves no children, and he had a sister, she gets half the inheritance. If she dies first, he inherits from her, if she left no children. If there were two sisters, they get two-thirds of the inheritance. If the siblings are men and women, the male gets twice the share of the female." God thus clarifies for you, lest you go astray. God is fully aware of all things. They seek a ruling from you, say: 'God gives you the ruling for those who have no descendants. If a person passes away and has no children but has a sister, then she shall receive half of what he leaves behind. And he will inherit from her if she has no child. However, if he has two sisters, then they will receive two thirds of what he left behind; and if he has siblings, men and women, then the male shall receive twice what the female receives.' God makes clear to you that you do not stray; God is aware of all things. They ask thee for a legal decision. Say: Allah directs (thus) about those who leave no descendants or ascendants as heirs. If it is a man that dies, leaving a sister but no child, she shall have half the inheritance: If (such a deceased was) a woman, who left no child, Her brother takes her inheritance: If there are two sisters, they shall have two-thirds of the inheritance (between them): if there are brothers and sisters, (they share), the male having twice the share of the female. Thus doth Allah make clear to you (His law), lest ye err. And Allah hath knowledge of all things. THEY WILL ASK thee to enlighten them. then the male shall have the equal of two females´ share." God makes [all this] clear unto you, lest you go astray; and God knows everything. They ask thee for a pronouncement. Say: Allah hath pronounced for you concerning distant kindred. If a man die childless and he have a sister, hers is half the heritage, and he would have inherited from her had she died childless. And if there be two sisters, then theirs are two-thirds of the heritage, and if they be brethren, men and women, unto the male is the equivalent of the share of two females. Allah expoundeth unto you, so that ye err not. Allah is Knower of all things. They will ask you for a verdict. Say: ´Allah rules for you concerning the indirect heir (alkalalah which is), if a person dies, having no children, but he has a sister, she shall receive half of what he leaves, and he is her heir if she has no children. If there are two sisters, they shall receive two-thirds of what he leaves, if there are siblings, men and women, for a male like the share of two females. Allah clarifies to you, lest you go astray, Allah is Knowledgeable of everything. They ask you for a decision of the law. Say: Allah gives you a decision concerning the person who has neither parents nor offspring; if a man dies (and) he has no son and he has a sister, she shall have half of what he leaves, and he shall be her heir she has no son; but if there be two (sisters), they shall have two-thirds of what he leaves; and if there are brethren, men and women, then the male shall have the like of the portion of two females; Allah makes clear to you, lest you err; and Allah knows all things. They ask you of your ruling (in the matter of inheritance of a kalâlah). Say, `Allâh gives you His ruling concerning kalâlah (- one who has neither parents left nor a child).´ If a man dies (and) he has no child but leaves (only) a sister (behind), then she shall inherit half of what he leaves. Likewise he (- the brother who is kalâlah) shall inherit her (whole property) if she (- the sister) has no child (and dies). But if there be two sisters (or more) then they shall receive two third of what he (- brother who is kalâlah) leaves. And if they (- the survivors) be brethren, men and women, then for the male is the equal of the portion of two females. Allâh makes (His commandments) clear to you lest you should err. And Allâh knows all things well. |
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