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

33.50. O Prophet, Wir haben dir (zu heiraten) erlaubt: deine Gattinnen, denen du ihren Lohn gegeben hast, das, was deine rechte Hand (an Sklavinnen) besitzt von dem, was Allah dir als Beute zugeteilt hat, die Töchter deiner Onkel väterlicherseits und die Töchter deiner Tanten väterlicherseits, die Töchter deiner Onkel müt terlicherseits und die Töchter deiner Tanten mütterlicherseits, die mit dir ausgewandert sind; auch eine (jede) gläubige Frau, wenn sie sich dem Propheten (ohne Gegenforderung) schenkt und falls der Prophet sie heiraten will: Dies ist dir vorbehalten unter Ausschluß der (übrigen) Gläubigen - Wir wissen wohl, was Wir ihnen hinsichtlich ihrer Gattinnen und dessen, was ihre rechte Hand (an Sklavinnen) besitzt, verpflichtend gemacht haben -, damit für dich kein Grund zur Bedrängnis bestehe. Und Allah ist Allvergebend und Barmherzig.

[ alAhzab:50 ]

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Nummer der Surah  Nummer der Ayah 
Surah lesen   

Im Namen Allahs, des Allerbarmers, des Barmherzigen

Medina-Musshaf Seite 603

Mehr Übersetzungen

Tafsir auf arabisch:
Ibn Kathir Tabari Jalalain Qurtubi

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

110.1. Idha dschaa nasru Allahiwaalfathu

110.1. When Allah ' s succor and the triumph cometh (Pickthall)

110.1. Wenn die Hilfe Allahs gekommen ist und der Sieg, (Ahmad v. Denffer)

110.1. Wenn Allahs Hilfe kommt und der Sieg (Bubenheim)

110.1. Wenn Gottes Beistand kommt und dann der Sieg, (Azhar)

110.1. Wenn ALLAHs Beistand und der Sieg kommt (Zaidan)

110.1. Wenn (über kurz oder lang) die Hilfe Allahs kommt und der (von ihm verheißene) Sieg (fath) (sich einstellt), (Paret)

110.1. Wenn die Hilfe Allahs kommt und der Sieg (Rasul)

Medina-Musshaf Seite 603

Mehr Übersetzungen

Tafsir auf arabisch:
Ibn Kathir Tabari Jalalain Qurtubi

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

110.2. Waraayta alnnasa yadkhuluunafii diini Allahi afwadschan

110.2. And thou seest mankind entering the religion of Allah in troops. (Pickthall)

110.2. Und du hast die Menschen eintreten sehen in die Religion Allahs in Scharen, (Ahmad v. Denffer)

110.2. und du die Menschen in Allahs Religion in Scharen eintreten siehst, (Bubenheim)

110.2. und du die Menschen in Scharen die Religion Gottes annehmen siehst, (Azhar)

110.2. und du dieMenschen in Din von ALLAH in Scharen eintreten siehst, (Zaidan)

110.2. und (wenn) du siehst, daß die Menschen in Scharen der Religion Allahs beitreten, (Paret)

110.2. und du die Menschen zur Religion Allahs in Scharen übertreten siehst, (Rasul)

Medina-Musshaf Seite 603

Mehr Übersetzungen

Tafsir auf arabisch:
Ibn Kathir Tabari Jalalain Qurtubi

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

110.3. Fasabbih bihamdi rabbika waistaghfirhuinnahu kana tawwaban 

110.3. Then hymn the praises of thy Lord, and seek forgiveness of Him. Lo! He is ever ready to show mercy. (Pickthall)

110.3. So preise mit dem Lob deines Herrn und bitte Ihn um Verzeihung, Er ist ja der sich vergebend Zuwendende. (Ahmad v. Denffer)

110.3. dann lobpreise deinen Herrn und bitte Ihn um Vergebung; gewiß, Er ist Reueannehmend. (Bubenheim)

110.3. dann lobpreise deinen Herrn und bitte Ihn um Vergebung, denn Er ist es, Der die Reue gnädig annimmt. (Azhar)

110.3. so lobpreise mit deines HERRN Lob und bitte Ihn um Vergebung! Gewiß, ER ist immer äußerst reue-annehmend. (Zaidan)

110.3. dann lobpreise deinen Herrn und bitte ihn um Vergebung! Er ist wahrlich Der, Der die Reue annimmt (tauwaab). (Paret)

110.3. dann lobpreise deinen Herrn und bitte Ihn um Vergebung! Er ist wahrlich Der, Der die Reue annimmt. (Rasul)

Tafsir von Maududi für die Ayaat 1 bis 3

When Allah's help comes and victory is attained, ( 1 ) and (O Prophet,) you see that the people are entering into Allah's Religion in crowds, ( 2 ) Then glorify your Lord with His praise, ( 3 ) and pray for His forgiveness. ( 4 ) Indeed, He is ever inclined to accept repentance.

Desc No: 1
Victory here dces not imply victory in any one particular campaign but the decisive victory after which there remained no power in the land to resist and oppose Islam, and it became evident that Islam alone would hold sway in Arabia Some commentators have taken this to imply the Conquest of Makkah. But the conquest of Makkah took place iu A.H. 8, and this Surah was revealed towards the end of A.H.10, as is shown by the traditions related on the authority of Hadrat `Abdullah bin `Umar and Hadrat Sarra' bint Nabhan, which we have cited in the Introduction. Besides, the statement of Hadrat `Abdullah bin `Abbas that this is the last Surah of the Qur'an to be revealed, also goes against this commentary. For if the victory implied the conquest of Makkah, the whole of Surah at-Taubah was revealed after it then it could not be the last Surah. There is no doubt that the conquest of Makkah was decisive in that it broke the power of the Arabian pagans, yet even after this, they showed clear signs of resistance. The battles of Ta'if and Hunain were fought after it, and it took Islam about two years to attain complete control over Arabia. 

Desc No: 2
"You see ... in crowds": "When the time for the people to enter Islam in one's and two's comes to an end, and when whole tribes and people belonging to large tracts start entering it in crowds, of their own free will, and without offering battle or resistance." This happened from the beginning of A.H. 9, because of which that year has been described as the year of deputations. Deputations from every part of Arabia started coming before the Holy Messenger (upon whom be peace), entering Islam and taking the oath of allegiance to him, until when he went for the Farewell Pilgrimage to Makkah, in A.H. 10, the whole of Arabia had become Muslim, and not a single polytheist remained anywhere in the country. 

Desc No: 3
Hamd implies praising and hallowing Allah Almighty as well as thanking and paying obeisance to Him; tasbih means to regard Allah as pure and free from every blemish and weakness. The Holy Prophet was enjoined to do hamd and tasbih of Allah when he witnessed this manifestation of His power. Here, hamd means that in respect of his great success he should never entertain even a tinge of the idea that it was the result of any excellence of his own, but he should attribute it to Allah's favour and mercy, thank Him alone for it, and acknowledge with the heart and tongue that praise and gratitude for the victory and success belonged to Him alone. And tasbih means that he should regard Allah as pure and free from the limitation that exaltation of his Word stood in need of his effort and endeavour, or was dependent on it. On the contrary, his heart should be filled with the faith that the success of his effort and struggle was dependent upon Allah's support and succour. He could take this service from any of His servants He pleased. and it was His favour that He had taken it from him, and made His religion meet success through him. Besides, there is an aspect of wonder also in pronouncing the tasbih, i.e. Subhan Allah. When a wonderful incident takes place, one exclaims subhan A/lah, thereby implying that only by Allah's power such a wonderful thing had happened; otherwise no power of the world could have caused it to happen. 

Desc No: 4
"Pray for His forgiveness": "Pray to your Lord to overlook; and pardon whatever error or weakness you might have shown inadvertently in the performance of the service that He had entrusted to you," This is the etiquette that Islam has taught to man. A man might have performed the highest possible service to Allah's Religion, might have offered countless sacrifices in its cause, and might have exerted himself extremely hard in carrying out the rites of His worship, yet he should never entertain the thought that he has fulfilled the right his Lord had on him wholly. Rather he should always think that he has not been able to fulfil what was required of him, and he should implore Allah, saying: "Lord, overlook and forgive whatever weakness I might have shown in rendering Your right, and accept the little service that I have been able to perform." When such an etiquette was taught to the Holy Messenger (upon whom be peace), none in the world conceivably has toiled and struggled so hard in the cause of Allah as he did, how can another person regard his work as superb and be involved in the misunderstanding that he has fulfilled the right Allah had imposed on him? Allah's right, in fact, is so supreme that no creature can ever fulfil and render it truly and fully.

Allah in this command has taught Muslims an eternal lesson: "Do not regard any of your worship, devotion or religious service as something superb; even if you have expended your entire life in the cause of Allah, you should always think that you could not do all that was required of you by your Lord. Likewise, when you attain some victory, you should not regard it as a result of some excellence in yourselves but as a result of only Allah's bounty and favour. Then bowing humbly before your Lord, you should praise and glorify Him, and should repent and beg for His forgiveness instead of boasting and bragging of your success and victory."  "

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