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Ayaat ulQuran müssen im Kontext im Quran und mit Tafsir studiert werden.

21.2. Keine neuerlich offenbarte Ermahnung kommt von ihrem Herrn zu ihnen, ohne daß sie sie anhören, während sie spielen´

[ alAmbiya':2 ]

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Tafsir auf arabisch:
Ibn Kathir Tabari Jalalain Qurtubi

Tafsir auf englisch:
Ibn Kathir (NEU!) Jalalain ibn Abbas

10.1. Alif-lam-ra tilka ayatualkitabi alhakiimi

10.1. Alif. Lam. Ra. These are verses of the wise Scripture. (Pickthall)

10.1. Alif. Lam. Ra. Dies sind die Zeichen der weisen Schrift. (Ahmad v. Denffer)

10.1. Alif-Lam-Ra. Dies sind die Zeichen des weisen Buches. (Bubenheim)

10.1. Alif, Lâm, Râ§. Dies sind die offenbarten Zeichen des weisen Buches. (Azhar)

10.1. Alif-lam-raa . Diese sind die Ayat der weisen/vollendeten Schrift! (Zaidan)

10.1. 'lr (alif laam raa'). Dies sind die Verse der weisen Schrift. (Paret)

10.1. Alif Lam Ra'. Dies sind die Verse des vollkommenen Buches (Rasul)

Tafsir von Maududi für die Ayaat 1 bis 1

Alif Lam Ra. These are the verses of the Book, which is full of wisdom and knowledge ( 1 ) .

Desc No: 1
This introductory verse contains a subtle answer to those foolish people who presumed that the discourses, which the Messenger was presenting as the Qur'an, were nothing more than eloquent speeches, poetic lofty thoughts, and some predictions like those of the sooth-sayers. They are being warned that the Qur'an 'is not what they supposed it to be but this is the Book of wisdom, and that if they did not pay due attention to it, they would deprive themselves of wisdom. 

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Tafsir auf arabisch:
Ibn Kathir Tabari Jalalain Qurtubi

Tafsir auf englisch:
Ibn Kathir (NEU!) Jalalain ibn Abbas

10.2. Akana lilnnasi AAadschabanan awhayna ila radschulin minhum an andhirialnnasa wabaschschiri alladhiina amanuuanna lahum qadama sidqin AAinda rabbihim qala alkafiruunainna hatha lasahirun mubiinun

10.2. Is it a wonder for mankind that We have inspired a man among them, saying: Warn mankind and bring unto those who believe the good tidings that they have a sure footing with their Lord? The disbelievers say: Lo! this is a mere wizard. (Pickthall)

10.2. War es für die Menschen ein Wunder, daß Wir einem Mann von ihnen Offenbarung eingegeben haben: Warne die Menschen und künde denjenigen an, die glauben, daß für sie im Voraus Wahres bei ihrem Herrn ist? Die Glaubensverweigerer haben gesagt: "Dies ist ja bestimmt ein klar erkennbarer Zauberer." (Ahmad v. Denffer)

10.2. Ist es denn für die Menschen verwunderlich, daß Wir einem Mann von ihnen (als Offenbarung) eingegeben haben: "Warne die Menschen und verkünde denen, die glauben, die frohe Botschaft, daß sie bei ihrem Herrn einen wahrhaftigen Stand haben"? Die Ungläubigen sagen: "Das ist wahrlich ein deutlicher Zauberer.3" (Bubenheim)

10.2. Warum wundern sich die Menschen, dass Wir einem Menschen aus ihren Reihen offenbart haben: "Warne die Menschen und verkünde den Gläubigen, dass sie bei ihrem Herrn einen hohen Rang einnehmen!" Die Ungläubigen aber sagen: "Das ist eindeutig ein Zauberer." (Azhar)

10.2. War dies den Menschen etwa verwunderlich, dass WIR einem Mann von ihnen Wahy zuteil werden ließen: „Ermahne die Menschen und überbringe den Mumin die frohe Botschaft, dass sie bei ihrem HERRN eine Vorrangstellung haben.“ Die Kafir sagten: „Gewiß, dies ist wahrhaftig ein offenkundiger Magier!“ (Zaidan)

10.2. Ist es (denn) für die Leute ein Grund, sich zu wundern, daß wir einem Mann aus ihren eigenen Reihen (die Weisung) eingegeben haben: Warne die Leute und verkünde denen, die glauben, daß sie (dereinst) bei ihrem Herrn einen guten Stand (? qadamu sidqin) haben (werden)? Die Ungläubigen sagen: "Dies ist ein ausgemachter Zauberer." (Paret)

10.2. Scheint es den Menschen so verwunderlich, daß Wir einem Manne aus ihrer Mitte eingegeben haben: "Warne die Menschen und verkünde die frohe Botschaft denjenigen, die da glauben, einen wirklichen Rang bei ihrem Herrn innezuhaben."? Die Ungläubigen sagen: "Wahrlich, das ist ein offenkundiger Zauberer." (Rasul)

Tafsir von Maududi für die Ayaat 2 bis 2

" Did it seem strange to the people that We should have inspired a man from among themselves to warn the (neglectful) people, and to give the Believers the good news that they will have real honour and success with their Lord ? ( 2 ) (Is this the thing that) led the unbelievers to say, "This man is a manifest enchanter?" ( 3 )

Desc No: 2
This question has been posed to impress on them that if they considered the matter coolly, they themselves would come to the conclusion that:
(a) there is nothing strange in appointing a man to warn his fellow men of the consequences of neglecting the Message. For it is obvious that a man, and not a Jinn or an angel or any other being, was the proper messenger for human beings.
(b) there is nothing strange in it that the Creator and Lord of mankind should make arrangements for the guidance of erring human beings; nay, it would have been strange if He had made no such arrangements, and
(c) there is nothing strange in this that real honour and success should come to those who accept the guidance and not to those who reject it.  

Desc No: 3
They dubbed him "enchanter" but did not consider whether the epithet appropriately applied to him or not. It is obvious that the mere fact that he was moving the hearts and influencing the minds of the believers with his eloquence, was not a sufficient proof that he was using magic to achieve this object. And it is not difficult at all to distinguish rhetoric of a Messenger from that of an enchanter for these are quite distinct from each other in their nature, in the objectives for which they are used and in the effect they produce on the lives of the believers. The irresponsible "enchanter" dces not care at all whether what he utters is correct, just and righteous because his only object is to influence the hearts of the hearers in order to achieve his own unlawful ends. That is why he dces not hesitate at all to utter any false, exaggerated or unjust thing, if it serves his purpose. For his only aim is to produce an emotional effect in order to deceive the people by using an artificially ornamented and exaggerated language rather than to state things of wisdom. As a result of this, his talk is contradictory, imbalanced and unsystematic. As his sole object is self-interest, he abuses his rhetoric for exploitation, or for sowing seeds of discord or for setting one party against the other. Therefore, the "enchanter" fails to produce any high moral effects on the lives of the people or to imbue them with any righteous thoughts or to urge them to noble deeds or to bring about any healthy change in their lives; nay, as a result of his "magic" the people begin to exhibit even worse qualities than they did before.
Thus it is implied that by the application of this criterion, the charge of the unbelievers that. "This man is a manifest enchanter" is refuted, for it means to say to them, "You yourselves are witnessing that the talk of 'this person' is wise, systematic, balanced, right and just. Every word he utters is well-thought out and everything he says is most valuable and precious. His eloquence aims at nothing but reform of the people. There is not the least tinge of personal, family, national or any other worldly interest in his talk. His only intention and desire is to warn the people of the consequences of their negligence and to invite them to the way of their own good. Then consider the effects of his eloquence and you will find that they are quite different from those produced by the rhetoric of the `enchanters'. The lives of all those who have been influenced by him have been so reformed that they have become models of high moral character and excellent conduct. Therefore, you should consider the matter and decide for yourselves whether he is an enchanter or a prophet. "   "

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Tafsir auf arabisch:
Ibn Kathir Tabari Jalalain Qurtubi

Tafsir auf englisch:
Ibn Kathir (NEU!) Jalalain ibn Abbas

10.3. Inna rabbakumu Allahu alladhiikhalaqa alssamawati waal-ardafii sittati ayyamin thumma istawa AAalaalAAarschi yudabbiru al-amra ma min schafiiAAin illamin baAAdi idhnihi dhalikumu Allahu rabbukumfaoAAbuduuhu afala tadhakkaruuna

10.3. Lo! your Lord is Allah Who created the heavens and the earth in six days, then He established Himself upon the Throne, directing all things. There is no intercessor (with Him) save after His permission. That is Allah, your Lord, so worship Him. Oh, will ye not remind? (Pickthall)

10.3. Euer Herr ist ja Allah, der die Himmel geschaffen hat und die Erde in sechs Tagen. Dann nahm Er den Thron ein, Er lenkt die Angelegenheit, es gibt keinen Fürsprecher, außer nach Seiner Erlaubnis. Dies ist Allah, euer Herr, so dient Ihm. Also erinnert ihr euch nicht? (Ahmad v. Denffer)

10.3. Gewiß, euer Herr ist Allah, Der die Himmel und die Erde in sechs Tagen erschuf und Sich hierauf über den Thron erhob. Er regelt die Angelegenheit. Es gibt keinen Fürsprecher außer nach Seiner Erlaubnis. Dies ist doch Allah, euer Herr, so dient Ihm! Bedenkt ihr denn nicht? (Bubenheim)

10.3. Euer Herr ist Gott, Der die Himmel und die Erde in sechs Tagen erschaffen hat und dann die höchste Allmacht ausübte. Er gebietet über alles. Es werden keine Fürsprecher zugelassen, es sei denn, Er erlaubt es. Das ist Gott, euer Herr. Nur Ihm sollt ihr dienen. Darüber müsst ihr nachdenken. (Azhar)

10.3. Gewiß, Euer HERR ist ALLAH, Der die Himmel und die Erde in sechs Ayyam erschuf, dann wandte ER sich dem Al'ahrsch zu. ER bestimmt die Angelegenheit. Es gibt keinen Fürbittenden außer mit Seiner Zustimmung. Dies ist ALLAH, euer HERR, also dient Ihm! Wollt ihr euch etwa nicht besinnen?! (Zaidan)

10.3. Euer Herr ist Allah, der Himmel und Erde in sechs Tagen geschaffen und sich daraufhin auf dem Thron zurechtgesetzt hat, um den Logos (amr) zu dirigieren. Es gibt keinen Fürsprecher, ohne daß er vorher die Erlaubnis (dazu) gegeben hätte. So (zaalikum) ist Allah, euer Herr. Dienet ihm! Wollt ihr euch denn nicht mahnen lassen? (Paret)

10.3. Wahrlich, euer Herr ist Allah, Der die Himmel und die Erde in sechs Tagen erschuf, (und) Sich alsdann (Seinem) Reich majestätisch zuwandte: Er sorgt für alles. Es gibt keinen Fürsprecher, es sei denn mit Seiner Erlaubnis. Dies ist Allah, euer Herr, so betet Ihn an. Wollt ihr euch denn nicht ermahnen lassen? (Rasul)

Tafsir von Maududi für die Ayaat 3 bis 3

The fact is that your Lord is the same Allah Who created the heavens and the earth in six days, then sat Himself upon the Throne of His Kingdom, and is directing the affairs of the universe. ( 4 ) None can intercede with Him except after His permissions ( 5 ) That is Allah, your Lord: so worship Him. ( 6 ) Will you not then understand? ( 7 )

Desc No: 4
This is to impress the fact that aftar creating the universe, Allah has not cut off connection with it, but has sat Himself upon His Throne and is practically directing and conducting and governing each and every part of it. The foolish people think that after creating the universe, Allah has left it to itself or to others to exploit it as they will. But the Qur'an refutes this and says that Allah Himself is governing the whole of His creation and He has kept all the powers and the reins of government in His own hands and whatever is taking place in each and every part of the universe is happening with His command or permission. In short, He is not only the Creator but also the Ruler, Designer and Supporter of the universe, which is working in accordance with His will. (Please see also E.N.'s 40, 41 of Al-A'araf. ) 

Desc No: 5
This is to emphasize the other side of the matter. He is All-Powerful and there is none who dare make even a recommendation to Him about anything not to speak of interfering with His management of affairs so as to cause any change in His decrees or in the making or marring of anyone's fate. The most one can do is to make a supplication to Him but it all depends on His will to grant or reject it. There is none so powerful in His Kingdom as to have his own way in anything or to get his recommendations through anyhow. 

Desc No: 6
After stating the bare fact that Allah alone is the Lord, people are being told the kind of conduct that fact' demands from them, that is, "When Allah alone is your Lord, you should worship Him alone. " In this connection, it should also be noted that just as the Arabic word (Rab) implies three things Providence, Supremacy and Sovereignty-likewise the Arabic word ( ibadat) also contains three corresponding implications: (1) worship, (2) servitude and (3) obedience:
(1) As Allah is his sole Providence, man should show his gratitude to Him by worshipping Him alone. He should pray and supplicate to Him and bow his head in reverence to Him and none else.
(2) As Allah is the only Supreme Being, man should behave like His servant and slave and should not adopt the attitude of independence towards Him nor should he subject himself to the mental or practical servitude of anyone else.
(3) As Allah is his sole Sovereign, man should obey His Commands, and follow His Law, and he should neither become his own sovereign nor should he acknowledge anyone else as his sovereign.  

Desc No: 7
That is, "Will you not then understand the implications of the Reality that has been expounded? Will you not open your eyes and see the misunderstandings which have been misleading you into wrong ways opposed to Reality? Will you persist in them?"  "

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Tafsir auf arabisch:
Ibn Kathir Tabari Jalalain Qurtubi

Tafsir auf englisch:
Ibn Kathir (NEU!) Jalalain ibn Abbas

10.4. Ilayhi mardschiAAukum dschamiiAAan waAAda Allahihaqqan innahu yabdao alkhalqa thumma yuAAiiduhu liyadschziyaalladhiina amanuu waAAamiluu alssalihatibialqisti waalladhiina kafaruu lahumscharabun min hamiimin waAAadhabun aliimunbima kanuu yakfuruuna

10.4. Unto Him is the return of all of you; it is a promise of Allah in truth. Lo! He produceth creation, then reproduceth it, that He may reward those who believe and do good works with equity; while, as for those who disbelieve, theirs will be a boiling drink and painful doom because they disbelieved. (Pickthall)

10.4. Zu Ihm ist eure Rückkehr, allesamt, das Versprechen Allahs als Wahrheit, Er hat ja die Schöpfung erstmals begonnen, dann bringt Er sie wieder, damit Er denjenigen, die glauben und rechtschaffen handeln, mit Gerechtigkeit vergilt, und für diejenigen, die den Glauben verweigern, gibt es einen Trank von Siedendheißem und schmerzende Strafe, weil sie immer den Glauben verweigert haben. (Ahmad v. Denffer)

10.4. Zu Ihm wird eure aller Rückkehr sein. (Das ist) Allahs Versprechen in Wahrheit. Er macht die Schöpfung am Anfang und wiederholt sie hierauf, um (es) denjenigen, die glauben und rechtschaffene Werke tun, in Gerechtigkeit zu vergelten. Für diejenigen, die ungläubig sind, wird es ein Getränk aus heißem Wasser und schmerzhafte Strafe geben dafür, daß sie ungläubig gewesen sind. (Bubenheim)

10.4. Zu Ihm kehrt ihr alle zurück. Das ist Gottes wahre Verheißung. Er hat anfangs alles geschaffen, dann lässt er alles Geschaffene zu Sich zurückkehren, um die Gläubigen, die gute Werke getan haben, gerecht zu entlohnen. Für die Ungläubigen jedoch hat Er ein Getränk aus siedendem Wasser und eine schmerzhafte Strafe bereit, weil sie leugneten. (Azhar)

10.4. Zu Ihm ist eure Rückkehr, alle zusammen - ein wahrhaftiges Versprechen von ALLAH. Gewiß, ER leitet die Erschaffung ein, dann wiederholt ER sie, damit ER diejenigen, die den Iman verinnerlichten und gottgefällig Gutes taten, in gerechter Weise belohnt. Doch für diejenigen, die Kufr betrieben haben, gibt es einen Trank aus Siedendheißem und eine qualvolle Peinigung für das, was sie zu tun pflegten. (Zaidan)

10.4. Zu ihm werdet ihr (dereinst) allesamt zurückkehren. (Das ist) das Versprechen Allahs und (als solches) Wahrheit (wa`da llaahi haqqan). Er vollzieht die Schöpfung ein erstes Mal (zur Existenz im Diesseits). Hierauf wiederholt er sie (bei der Auferweckung zur Existenz im Jenseits), um denen, die glauben und tun, was recht ist, in Gerechtigkeit zu vergelten. Diejenigen aber, die ungläubig sind, bekommen (in der Hölle) heißes Wasser zu trinken und haben (zur Vergeltung) dafür, daß sie ungläubig waren, eine schmerzhafte Strafe zu erwarten. (Paret)

10.4. Zu Ihm werdet ihr alle heimkehren; (dies ist) die Verheißung Allahs in Wahrheit. Er bringt die Schöpfung hervor; dann läßt Er sie wiederholen, auf daß Er jene, die glauben und gute Werke tun, nach Billigkeit belohne; denen aber, die ungläubig sind, wird ein Trunk siedenden Wassers zuteil werden und schmerzliche Strafe, weil sie ungläubig waren. (Rasul)

Tafsir von Maududi für die Ayaat 4 bis 4

To Him you shall all return: ( 8 ) this is the true and sure promise of Allah. Indeed He originates creation and He will bring it back to life ( 9 ) so that He may recompense with perfect justice those who believed and did righteous deeds. As for those who disbelieved, they shall drink boiling water and undergo a painful chastisement for their rejection of the Truth. ( 10 )

Desc No: 8
This is the second basic principle of the teachings of every prophet; "You shall have to return to your Lord and render an account of all you did in this world." The first principle has been stated in the preceding verse: "Allah alone is your Lord: therefore worship Him only. 

Desc No: 9
This sentence contains both a statement and its proof. The statement is, "Allah will again bring to life all human beings," and the proof is, "This is as easy for Allah as it was to create them first. " The one who acknowledges that Allah has originated all creation (and who can deny this except those atheists who accepted the absurd theory of "Creation without a Creator" merely to get a plea for discarding the religion of the Christian clergy?) cannot consider this as impossible or irrational. 

Desc No: 10
The reason why Allah will again bring the whole mankind to life is to reward the believers and to punish the disbelievers. After showing that this is possible to raise the dead, it is stated that it is absolutely necessary to fulfill the demands of common-sense and justice, for full justice cannot be done without this. Common-sense and justice demand that those who believe and do righteous deeds should be given their full rewards, and those who disbelieve and reject the Truth and do evil deeds, should be duly punished. As every sensible and just person knows that this demand of justice is not fulfilled in its entirety, and cannot be fulfilled in this world, it is absolutely essential that the whole of mankind should again be brought to life for this purpose. (Please see also E.N. 30, A/-A 'araf and E.N. 105, Hud.) 

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Tafsir auf arabisch:
Ibn Kathir Tabari Jalalain Qurtubi

Tafsir auf englisch:
Ibn Kathir (NEU!) Jalalain ibn Abbas

10.5. Huwa alladhii dschaAAala alschschamsadiyaan waalqamara nuuran waqaddarahu manazilalitaAAlamuu AAadada alssiniina waalhisabama khalaqa Allahu dhalika illa bialhaqqiyufassilu al-ayati liqawmin yaAAlamuuna

10.5. He it is who appointed the sun a splendor and the moon a light, and measured for her stages, that ye might know the number of the years, and the reckoning. Allah created not (all) that save in truth. He detaileth the revelations for people who have knowledge. (Pickthall)

10.5. Er ist es, der die Sonne als erhellendes Licht gemacht hat und den Mond als Leuchte, und Er hat für ihn Stationen bemessen, damit ihr die Zahl der Jahre kennt und die Berechnung. Allah hat dies nur gemäß der Wahrheit geschaffen, Er macht die Zeichen deutlich für wissende Leute. (Ahmad v. Denffer)

10.5. Er ist es, Der die Sonne zu einer Leuchte und den Mond zu einem Licht gemacht und ihm Himmelspunkte zugemessen hat, damit ihr die Zahl der Jahre und die (Zeit)rechnung wißt. Allah hat dies ja nur in Wahrheit erschaffen. Er legt die Zeichen ausführlich dar für Leute, die Bescheid wissen. (Bubenheim)

10.5. Er ist es, Der die Sonne als strahlendes Licht und den Mond hell leuchten lässt und dem Mond Positionen zugewiesen hat, damit ihr die Zahl der Jahre wißt und die Zeit zu errechnen lernt. Das hat Gott alles in Wahrheit erschaffen. Er legt die Zeichen ausführlich für diejenigen dar, die sich um Wissen bemühen. (Azhar)

10.5. ER ist Derjenige, Der die Sonne als Leuchtende und den Mond als Licht machte und ihm Stufen bestimmte, damit ihr die Anzahl der Jahre und das Berechnen kennt. Nicht hat ALLAH dies außer wahrheitsgemäß erschaffen! ER verdeutlicht die Ayat für Menschen, die über Wissen verfügen. (Zaidan)

10.5. Er ist es, der die Sonne zur Helligkeit (am Tag) und den Mond zu Licht (bei Nacht) gemacht und Stationen für ihn bestimmt hat, damit ihr über die Zahl der Jahre und die Berechnung (der Zeit) Bescheid wißt. Allah hat dies wirklich (und wahrhaftig) geschaffen. Er setzt die Zeichen auseinander für Leute, die Bescheid wissen. (Paret)

10.5. Er ist es, Der die Sonne zur Helligkeit und den Mond zu einem Licht machte und ihm Stationen zuwies, damit ihr die Anzahl der Jahre und die Berechnung (der Zeit) beherrschen könnt. Allah hat dies nicht anders als in gerechter (und sinnvoller) Übereinstimmung erschaffen. Er legt die Zeichen für die Leute dar, die Wissen besitzen. (Rasul)

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Tafsir auf arabisch:
Ibn Kathir Tabari Jalalain Qurtubi

Tafsir auf englisch:
Ibn Kathir (NEU!) Jalalain ibn Abbas

10.6. Inna fii ikhtilafi allayli waalnnahariwama khalaqa Allahu fii alssamawatiwaal-ardi laayatin liqawmin yattaquuna

10.6. Lo! in the difference of day and night and all that Allah hath created in the heavens and the earth are portents, verily, for folk who ward off (evil). (Pickthall)

10.6. Ja, im Unterschied von Nacht und Tageszeit und was Allah geschaffen hat in den Himmeln und der Erde, sind bestimmt Zeichen für gottesfürchtige Leute. (Ahmad v. Denffer)

10.6. Gewiß, in dem Unterschied von Nacht und Tag und in dem, was Allah in den Himmeln und auf der Erde erschaffen hat, sind wahrlich Zeichen für Leute, die gottesfürchtig sind. (Bubenheim)

10.6. Im Wechsel von Nacht und Tag und in allem, was Gott in den Himmeln und auf der Erde erschaffen hat, liegen Zeichen für die Frommen. (Azhar)

10.6. Gewiß, im Aufeinanderfolgen von Nacht und Tag und was ALLAH in den Himmeln und der Erde erschaffen hat, gibt es sicherlich Ayat für Menschen, die Taqwa gemäß handeln. (Zaidan)

10.6. Im Aufeinanderfolgen von Tag und Nacht und (in) alledem, was Allah im Himmel und auf Erden geschaffen hat, liegen Zeichen für Leute, die gottesfürchtig sind. (Paret)

10.6. Wahrlich, in dem Wechsel von Nacht und Tag und in allem, was Allah in den Himmeln und auf der Erde erschaffen hat, sind Zeichen für gottesfürchtige Leute. (Rasul)

Tafsir von Maududi für die Ayaat 5 bis 6

It is He Who gave the sun his brightness and the moon her light, and ordained her phases precisely so that you may calculate years and dates from this. Allah has not created all this (for mere fun) but for a serious end. He makes His Signs manifest for those people who possess knowledge. In the alternation of the night and day and in all that Allah has created in the heavens and the earth, surely there are Signs for those who intend avoiding (deviation from the Truth ( 11 ) )

Desc No: 11
This is the third argument in proof of the doctrine of the life in the Hereafter. It is based on Allah's manifestations in the heavens and on the earth. The greatest and most manifest of these are the sun, the moon and the alternation of the night and day, for these are ever present before each and every human being. All these clearly show that the Creator of this great and vast universe is not a child who has made all this for mere fun and will break it up when he is satiated with it. These manifestations of His are a clear proof of the fact that the Creator is All-Wise, for there is a system, a wisdom, a design and a serious object in each and every particle of His creation. These seem, as it were, to say. "When you yourselves learn from the signs and manifestations of His wisdom that He is AllWise, how can you, then, expect that He will not call man to account after granting him common-sense, moral feelings, independent responsibility and authority to exploit His endless resources, and that He will not reward those who make the right use of these and punish those who abuse them?"
Thus, it has become obvious that in vv. 4-6, three arguments have been given in their logical order to present the doctrine of the Hereafter:
(1) The fact of the origination of life in this world is a proof that life in the Next World is also possible.
(2) There must be life in the Hereafter, because it is essential for the recompense of the deeds that one dces, and of the use or abuse one makes of the moral responsibilities that have been entrusted to matt. Therefore, it is the demand of common-sense and justice that there must be another world in which one should bear the consequences of one's deeds, for this is not possible in this world.
(3) When common-sense and justice demand that there must be life in the Hereafter, this need will surely be satisfied, for the Creator of man and the universe is All-Wise, and it cannot be conceived that the All-Wise will not satisfy the demands of common-sense and justice.
A deep thinking will show that these are the only possible arguments for the proof of the life in the Hereafter and these suffice, too. After this the only thing that might be demanded in this connection is that it should be actually demonstrated before man to convince him that this thing is possible, necessary and demanded by the Wisdom of Allah. But it is obvious that this will not be done in this world for this is for the trial of man and not for recompense, and Allah wills to test whether man believes in the Hereafter without seeing it, merely by his reasoning on the right lines.
Besides this, the words, "He makes His Signs manifest for those people, who possess knowledge" and " all that Allah has created... there are Signs for those, who intend avoiding (deviation from the Truth)" are worthy of serious consideration. These words imply this: "Allah has in His wisdom spread such signs in each and every manifestation of His as clearly point to the realities that are hidden behind them; but only those people can reach to those realities, who (a) free themselves from the prejudices of ignorance and acquire knowledge from the sources with which Allah has provided man for this purpose, and (b) have the intention of avoiding wrong ways and following the Right Way."   "

Medina-Musshaf Seite 209

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Tafsir auf arabisch:
Ibn Kathir Tabari Jalalain Qurtubi

Tafsir auf englisch:
Ibn Kathir (NEU!) Jalalain ibn Abbas

10.7. Inna alladhiina la yardschuuna liqaanawaraduu bialhayati alddunyawaitmaannuu biha waalladhiinahum AAan ayatina ghafiluuna

10.7. Lo! those who expect not the meeting with Us but desire the life of the world and feel secure therein, and those who are neglectful of Our revelations, (Pickthall)

10.7. Diejenigen, die nicht das Zusammentreffen mit Uns erwarten und mit dem Leben dieser Welt zufrieden sind und sich darin sicher fühlen, und diejenigen die gegenüber Unseren Zeichen achtlos sind, (Ahmad v. Denffer)

10.7. Diejenigen nun, die nicht die Begegnung mit Uns erwarten und mit dem diesseitigen Leben zufrieden sind und darin Ruhe finden, und die gegenüber Unseren Zeichen unachtsam sind, (Bubenheim)

10.7. Diejenigen jedoch, die die Auferstehung leugnen und die Uns nicht zu begegnen glauben, die mit dem Leben auf Erden zufrieden sind und Unsere Zeichen mißachten, (Azhar)

10.7. Gewiß, diejenigen, die sich Unsere Begegnung nicht erhoffen, sich mit dem dießeitigen Leben zufriedengaben und an ihm Anlehnung fanden und die Unseren Ayat gegenüber achtlos sind, (Zaidan)

10.7. Diejenigen, die nicht damit rechnen, uns (am Tag des Gerichts) zu begegnen, und die mit dem diesseitigen Leben zufrieden sind und darin Ruhe finden (anstatt darüber hinauszustreben), und die nicht auf unsere Zeichen achten, (Paret)

10.7. Die aber, die nicht mit der Begegnung mit Uns rechnen und mit dem diesseitigen Leben zufrieden sind und sich darauf verlassen und Unsere Zeichen nicht beachten ; (Rasul)

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Tafsir auf arabisch:
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Ibn Kathir (NEU!) Jalalain ibn Abbas

10.8. Ola-ika ma/wahumu alnnarubima kanuu yaksibuuna

10.8. Their home will be the Fire because of what they used to earn. (Pickthall)

10.8. Diese, ihre Bleibe ist das Feuer, wegen dem, was sie erworben haben. (Ahmad v. Denffer)

10.8. deren Zufluchtsort wird das (Höllen)feuer sein für das, was sie erworben haben. (Bubenheim)

10.8. sie enden im Höllenfeuer als Vergeltung für die Sünden, die sie sich aufgebürdet haben. (Azhar)

10.8. für diese - ihre Unterkunft ist das Feuer für das, was sie (an Verfehlungen) zu erwerben pflegten. (Zaidan)

10.8. die wird (dereinst) das Höllenfeuer aufnehmen (zum Lohn) für das, was sie (in ihrem Erdenleben) begangen haben. (Paret)

10.8. diese sind es, deren Herberge das Feuer ist, um dessentwillen, was sie sich erworben haben. (Rasul)

Tafsir von Maududi für die Ayaat 7 bis 8

The fact is that the ultimate abode of those, who expect not to meet Us and are well pleased and satisfied with this worldly life and pay no heed to Our Signs, shall be Hell in consequence of the evils they earned (because of this erroneous creed and wrong conduct ( 12 ) ).

Desc No: 12
This passage also contains both a statement and its proof. The statement is that those who reject the doctrine of the Hereafter shall inevitably go to Hell and its proof is that those who reject or pay no heed to this, commit such evil deeds as deserve nothing less than the fire of Hell. The fact which is supported by the experience of thousands of years, is that those who do not consider themselves responsible and accountable to God in the Hereafter, go astray into wrong ways for lack of any control over themselves, and commit immoralities and fill God's earth with tyranny, chaos and filth and thus merit Hell. This is inevitable. If a man leads his life on the presumption that there is no other life, he will have no fear that he shall have to render a full account of all his deeds in this world. Therefore his sole ain in this life will be to win, by hook or by crook, prosperity, happiness, fame and power in this world. Naturally these materialistic attitudes make people heedless of the Signs of Allah and mislead them into wrong ways that Iead to Hell.
The above argument for the doctrine of the Hereafter is in its nature different from the previous three arguments. This is based on the knowledge gained by human experience while the former were based on rational reasoning. Though here only a hint has been given about it, the same has been stated in detail in other places in the Qur'an. This is the argument in brief. Human beings cannot adopt individually or collectively the right attitude towards life unless the doctrine of accountability to God is deeply embedded in their hearts. The fact that human beings begin to behave erroneously, if and when their belief in this doctrine disappears or becomes weak, is borne out by a long experience. Had not the creed of the Hereafter been real, its acceptance or rejection would not have produced the results inevitably and continuously for centuries. The fact that the acceptance of a doctrine should have continuously produced right sort of results, and its denial wrong results, is a clear proof that it is real. Though the premises of the above argument and the conclusion drawn from these arc clear and closely connected, there arc some people who do not agree with this proposition. They argue their point like this. There are many instances of people who deny the Hereafter and base their moral philosophy and their rule of conduct on atheism and materialism: still they possess high moral characters and abstain from every sort of evil; in short, they are virtuous in their affairs and render great services to the people. But a little thinking will show that this is a weak argument. If we probe into the materialistic philosophies and systems, we shall find that all these lack solid foundations for the moral excellence and practical virtuous deeds; therefore they cannot produce those qualities with which the atheists and the materialists are credited. Indeed no such motivating factors exist in those philosophies as may produce the qualities of righteousness, honesty, trust-worthiness, justice, compassion, generosity, sacrifice, sympathy, self-control, purity, the fulfilment of duties, obligations and pledges and the like. The only alternative to the doctrines of Tauhid and the Hereafter is "utilitarianism" which might become the basis for a practical moral system, for all the other philosophies are merely hypothetical and impracticable. It is quite obvious that the motivating power of utilitarianism is very limited because it is incapable of carrying a person farther than "utility" itself. Therefore the one who believes in this doctrine will consider a virtue a "virtue" only as long as it is useful to his own person, family, society etc., and will direct all his efforts towards promoting their welfare and happiness and will adhere to moral qualities only as long as they are conducive to his own good or to that of his own people. But he will discard these "virtues", when he is convinced that these will be harmful. That is why a utilitarian does not believe in absolute morality but adopts truth or falsehood, honesty or dishonesty, faithfulness or treachery, justice or injustice, in short, any virtue or vice that may suit the occasion and be useful for his own interests. The English people are the most appropriate example of utilitarian morality. Their example will serve our purpose as they are cited by its supporters to prove their proposition that one may possess a high moral character even though one were to deny the existence of God and the Hereafter for, they say, the English people in general are more truthful, more honest, more just and more trust-worthy than others though they arc materialists; whereas the fact is that the English people provide the most appropriate practical proof of the instability of utilitarian character. Is it not a fact that the representatives of the English nation make a very poor show of their morality in regard to international affairs? They tell brazen-faced lies and are guilty of treachery, tyranny, injustice and dishonesty, and the whole nation backs them up as its champions. Had their morality been founded on sound basis, it could not have been possible that as individuals they should be truthful, honest, just, righteous and observe pledges, but as a nation they would discard all these moral values. This is a clear proof that these people do not believe in moral values as such but only if these are useful for their self-interest: otherwise they could not have adopted two contradictory positions as individuals and as a nation. Morality is morality only if it is absolute, otherwise it is a policy and expediency.
Nevertheless, if there be any up-holders of absolute morality from among the disbelievers of Allah and the Hereafter, they could not have got these virtues from the doctrine of utilitarianism but from those latent religious influences that might have remained embedded in their hearts without their conscious knowledge. Such a person is, in fact, indebted to religion for his moral excellences, though he be attributing these to secularism and materialism, for he cannot point out anything, whatsoever, in them that might have motivated those virtues.   "

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Tafsir auf arabisch:
Ibn Kathir Tabari Jalalain Qurtubi

Tafsir auf englisch:
Ibn Kathir (NEU!) Jalalain ibn Abbas

10.9. Inna alladhiina amanuuwaAAamiluu alssalihati yahdiihim rabbuhumbi-iimanihim tadschrii min tahtihimu al-anharufii dschannati alnnaAAiimi

10.9. Lo! those who believe and do good works, their Lord guideth them by their faith. Rivers will flow beneath them in the Gardens of Delight, (Pickthall)

10.9. Diejenigen, die glauben und rechtschaffen handeln, ihr Herr leitet sie recht mit ihrem Glauben, es fliessen Gewässer unter ihnen in den Gärten der Glückseligkeit. (Ahmad v. Denffer)

10.9. Diejenigen aber, die glauben und rechtschaffene Werke tun, leitet ihr Herr wegen ihres Glaubens recht. Unter ihnen werden Flüsse strömen in den Gärten der Wonne. (Bubenheim)

10.9. Die Gläubigen, die gute Werke vollbracht haben, werden von Gott dank ihres Glaubens rechtgeleitet und im Jenseits mit Paradiesgärten, unter denen Flüsse fließen, belohnt werden. (Azhar)

10.9. Gewiß, diejenigen, die den Iman verinnerlicht und das gottgefällig Gute getan haben, diese leitet ihr HERR mit ihrem Iman recht. Unter ihnen fließen Flüsse in den Dschannat des Wohlergehens. (Zaidan)

10.9. Diejenigen (aber), die glauben und tun, was recht ist, die leitet ihr Herr durch ihren Glauben recht. Zu ihren Füßen werden (dereinst) Bäche fließen, in den Gärten der Wonne. (Paret)

10.9. Jene jedoch, die da glauben und gute Werke tun, wird ihr Herr um ihres Glaubens willen leiten. Bäche werden unter ihnen in den Gärten der Wonne fließen. (Rasul)

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Tafsir auf arabisch:
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Ibn Kathir (NEU!) Jalalain ibn Abbas

10.10. DaAAwahum fiiha subhanakaallahumma watahiyyatuhum fiiha salamunwaakhiru daAAwahum ani alhamdu lillahirabbi alAAalamiina

10.10. Their prayer therein will be: Glory be to Thee, O Allah! and their greeting therein will be: Peace. And the conclusion of their prayer will be: Praise be to Allah, Lord of the Worlds! (Pickthall)

10.10. Ihr Ruf dort ist: "Preis Dir, o Allah!" und ihr Gruß dort ist: "Frieden!", und das Ende ihres Rufes ist: "Das Lob ist für Allah, den Herrn der Welten!" (Ahmad v. Denffer)

10.10. Ihr Ausruf darin wird sein: "Preis sei Dir, o Allah!" und ihr Gruß darin: "Friede!" und ihr abschließender Ausruf: "(Alles) Lob gehört Allah, dem Herrn der Weltenbewohner!" (Bubenheim)

10.10. Dort rufen sie: "Gepriesen seist Du, Unser Gott!" Und ihr Gruss wird lauten: "Friede!" Und ihre Gebete beschließen sie immer mit: "Lob sei Gott, Dem Herrn der Welten!" (Azhar)

10.10. Ihr Bittgebet darin ist: Subhanakal-lahumma und ihr Gruss ist darin Salam und der Abschluss ihres Bittgebets ist: Al-hamdulil-lahi rabil-'alamin . 1 (Zaidan)

10.10. Sie rufen (wenn sie) darin (eintreten) aus: "Gepriesen seist du, o Allah!", und werden mit "Heil!" begrüßt. Und sie schließen (ihrerseits) mit dem Ausruf: "Lob sei Allah, dem Herrn der Menschen in aller Welt (al-`aalamuun)!" (Paret)

10.10. Ihr Ruf dort wird sein: "Preis Dir, o Allah!" Und ihr Gruß dort wird "Frieden!" sein. Und zuletzt werden sie rufen: "Alles Lob gebührt Allah, dem Herrn der Welten." (Rasul)

Tafsir von Maududi für die Ayaat 9 bis 10

And it is also a fact that, because of their faith, Allah will guide aright those who believe (sincerely in the Truths that have been presented in this Book) and do righteous deeds; and canals will be flowing underneath there in the Gardens of bliss. ( 13 ) Therein their prayers will be. "Glory to Thee, O Lord," and their greeting, "Peace be to you," and the burden of their hymn will be, "Praise is for Allah alone, the Lord of the universe. " ( 14 )

Desc No: 13
We should not pass cursorily over this verse and should consider it deeply in the order it has been presented:
(1) Why will they be given Gardens of bliss in the life of the Hereafter? This will be because they followed the Right Way in the life of this world and adopted the right ways in every aspect of life, both as individuals and as a community, and discarded the false and erroneous ways.
(2) How did they obtain at every step, at every turning and at every crossroad the correct criterion of judging between the right and the wrong, the true and the false, the righteous and the erroneous? Then wherefrom did they get the power to remain stead-fast on the Right Way, avoiding scrupulously wrong ways, after getting the right sort of discernment? It was their Lord Who is the real source of everything, Who gave them the guidance and the power of doing good works on every critical occasion.
(3) Why did their Lord give them that guidance and power? He gave them these things because of their Faith.
(4) What is that characteristic of the Faith which produces the above results ? The Faith which produces those results dces not comprise mere profession but it is that Faith which becomes the moving spirit of one's conduct and character and has the power of reforming one's morals and deeds.
In order to illustrate this point, let us consider, in the physical life of man, the case of food that is consumed for nourishment, health, energy and happiness. It is obvious that these results cannot be produced by the mere taking in of any food, but by that "food" which is so digested as turns into blood and circulates into every vein to provide energy to every part of the body for its proper functioning. In the same way, in the moral life, guidance, righteous attitude and pure conduct and true success, depend on those right creeds that get deeply embedded in the mind, heart and soul. Otherwise, creeds which are merely professed by the tongue or lie dormant in some corner of the mind and the heart, cannot produce such results, for they cannot influence one's conduct, character, way of thinking and attitude towards life for the better. Just as one may eat food and still not obtain those useful results which arc produced only if it is digested properly according to the physical laws of God, in the same way, one who professes those right creeds merely with his tongue, but dces not make them a part of his mind, heart and soul, dces not deserve those rewards which are only for those whose deeds correspond to the creeds.  

Desc No: 14
These facts about the life in Paradise have been stated in order to make conspicuous the high thinking and the noble qualities of the Believers. When they enter Paradise after coming out successful in this worldly test they will manifest the same high qualities of character that they had in this world. Instead of making urgent and immediate demands for beautiful articles of luxury, musical instruments, wine and women, they will sing hymns of praise to their Lord. This also belies that picture of the lift in Paradise that some crooked people have formed of it. The fact is that the noble personalities which the Believers build in this world and the high ways of thinking and the excellent moral characters they form in this world and the great and rigid training they give to their feelings, emotions and desires, will become all the more prominent in the pure surroundings and environments of Paradise. That is why they will love it most to sing hymns of praise to Allah and glorify His name just as they did in this world. Besides this, their greatest wish and desire in Paradise will be peace for one another, as it was in their collective life in this world.  "

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