Wichtiger Hinweis: Ayaat ulQuran müssen im Kontext im Quran und mit Tafsir studiert werden.
5.95. O die ihr glaubt, tötet nicht das Jagdwild, während ihr im Zustand der Pilgerweihe seid! Wer von euch es vorsätzlich tötet, (für den gilt es,) eine Ersatzleistung (zu zahlen), ein Gleiches, wie das, was er getötet hat, an Stück Vieh - darüber sollen zwei gerechte Personen von euch richten - (eine Ersatzleistung, die) als Opfertier die Ka´ba erreichen soll. Oder (er leistet als) eine Sühne die Speisung von Armen oder die (entsprechende) Ersatzleistung an Fasten, damit er die schlimmen Folgen seines Verhaltens koste. Allah verzeiht, was (vorher) geschehen ist. Wer aber rückfällig wird, den wird Allah der Vergeltung aussetzen. Allah ist Allmächtig und Besitzer von Vergeltungsgewalt.
19.11. Fakharadscha AAala qawmihi mina almihrabifaawha ilayhim an sabbihuu bukratan waAAaschiyyan
19.11. Then he came forth unto his people from the sanctuary, and signified to them: Glorify your Lord at break of day and fall of night. (Pickthall)
19.11. Also ging er heraus zu seinen Leuten von der Gebetstätte und deutete ihnen an: Lobpreist frühmorgens und abends. (Ahmad v. Denffer)
19.11. So kam er zu seinem Volk aus dem Gebetsraum heraus und gab ihnen dann zu verstehen: "Preist morgens und abends." (Bubenheim)
19.11. Als er von seiner Gebetsstätte zu seinen Angehörigen hinaustrat, forderte er sie durch eine Geste auf: "Preiset Gott morgens und abends!" (Azhar)
19.11. Sogleich ging er heraus aus der Gebetsstätte zu seinen Leuten und gab ihnen zu verstehen: „Lobpreist (ALLAH) morgens und abends!“ (Zaidan)
19.11. Da kam er aus dem Tempel (mihraab) zu seinem Volk heraus und gab ihm (durch Zeichen) zu verstehen: "Preiset (Allah) morgens und abends!" (Paret)
19.11. So trat er aus dem Tempel heraus vor sein Volk und gab ihm zu verstehen, daß es (Allah) am Morgen und am Abend zu preisen habe. (Rasul)
Tafsir von Maududi für die Ayaat 11 bis 11
After this, he came out of the sanctuary ( 7 ) to his people, and made signs, asking them, "Glorfy God morning and evening.” ( 8 )
Desc No: 7 For the explanation of mihrab (sanctuary), see E.N. 36 of Al-i-`Imran
Desc No: 8 Below we reproduce the details of this event as given in Luke's Gospel so that the. reader may study and compare the Quranic with the Christian version. The references and additions within the brackets are ours: "There was in the days of Herod, the king of Judaea, (see Bani Isra'il (XVII): E.N. 9) a certain priest named Zacharias, of the course of Abiah: and his wife was of the daughters of Aaron, and her name wag Elisabeth. And they were both righteous before God, walking in all the commandments and ordinances of the Lord blameless. And they had no child, because that Elisabeth was barren, and they both were now well stricken in years. And it came to pass, that while he executed the priest's office before God in the order of his course, according to the custom of the priest's office, his lot was to burn incense when he went into the temple of the Lord. And the whole multitude of the people were praying without at the time of incense. And there appeared unto him an angel of the Lord standing on the right side of the altar of incense. And when Zacharias saw him, he was troubled, and fear fell upon him. But the angel said unto him, Fear not, Zacharias: for thy prayer is heard; (there is no mention of Zacharias' prayer anywhere in the Bible) and thy wife Elisabeth shall bear thee a son, and thou shalt call his name John (that is, Yahya). And thou shalt have joy and gladness; and many shall rejoice at his birth. For he shall be great in the sight of the Lord (Sayyidan: a great Leader according to the Qur'an, III: 39), and shall drink neither wine nor strong drink (the Quranic version: Taqiyynr. pious and pure); and he shall be filled with the Holy Ghost, even from his mother's womb (the Qur'an says: `We blessed him with "judgment" while he was yet a child'). And many of the children of Israel shall he turn to the Lord their God. And he shall go before him in the spirit of the power of Elias, to turn the hearts of the fathers to the children, and the disobedient to the wisdom of the just; to make ready a people prepared for the Lord. "And Zacharias said unto the angel, Whereby shall I know this for I am an old man, and my wife well stricken in years. And the angel answering said unto him, I am Gabriel, that stand in the presence of God; and am sent to speak unto thee, and to shew thee these glad tidings. And, behold, thou shalt be dumb, and not able to speak, until the day that these things shall be performed, because thou believest not my words, which shall be fulfilled in their season. (This is different from the Qur'an, which gives it as a Sign, whereas according to Luke, it was a punishment. Moreover, the Qur'an mentions it as the silence for `three consecutive days', but Luke says that Zacharias remained dumb till the birth of John). And the people .waited for Zacharias, and marvelled that he tarried so long in the temple. And when he came out, he could not speak unto them: and they perceived that he had seen a vision in the temple: for he beckoned unto them, and remained speechless." (Luke, I: 5-22). "
19.12. Ya yahya khudhialkitaba biquwwatin waataynahu alhukmasabiyyan
19.12. (And it was said unto his son): O John! Hold the Scripture. And We gave him wisdom when a child. (Pickthall)
19.12. Jahja! Nimm die Schrift mit Kraft!, - und Wir haben ihm die Urteilskraft als Kind gegeben, (Ahmad v. Denffer)
19.12. "O Yahya, nimm die Schrift mit (aller) Kraft." Und Wir gaben ihm schon als Kind die Urteilskraft (Bubenheim)
19.12. "O Johannes! Eigne dir die Schrift fest an!" Wir gaben ihm schon als Jüngling Urteilsvermögen (Azhar)
19.12. Yahya! Halte dich mit Nachdruck an die Schrift! Und WIR ließen ihm als Kind die Weisheit zuteil werden, (Zaidan)
19.12. "Johannes! Halte die Schrift fest (in deinem Besitz)!" Und wir gaben ihm (schon) als (kleinem) Knaben Urteilsfähigkeit (hukm), (Paret)
19.12. "O Yahya, halte das Buch kraftvoll fest." Und wir verliehen ihm Weisheit im Knabenalter (Rasul)
Tafsir von Maududi für die Ayaat 12 bis 12
To John We said, "Observe the Divine Book with a firm resolve. ( 9 ) "
Desc No: 9 The details regarding the birth of Prophet John, according to the Divine will, and his coming of age, have been left out. Here, in one sentence, the Mission of Prophethood entrusted to him on attaining maturity has been stated, which was "to observe and follow the Torah in letter and spirit, and to exhort the Israelites as well to do the same."
19.15. Peace on him the day be was born, and the day he dieth and the day he shall be raised alive! (Pickthall)
19.15. Und Frieden über ihm am Tag, an dem er geboren wurde und am Tag, an dem er stirbt, und am Tag, an dem er lebendig auferweckt wird. (Ahmad v. Denffer)
19.15. Und Friede sei auf ihm am Tag, da er geboren wurde, und am Tag, da er stirbt, und am Tag, da er wieder zum Leben auferweckt wird. (Bubenheim)
19.15. Friede sei mit ihm am Tag seiner Geburt, seines Todes und wenn er wieder zum Leben erweckt wird! (Azhar)
19.15. Und Salam sei auf ihm am Tage, als er geboren wurde, und am Tage, wenn er stirbt, und am Tage, wenn er lebendig erweckt wird. (Zaidan)
19.15. Heil (salaam) sei über ihm am Tag, da er geboren wurde, am Tag, da er stirbt, und am Tag, da er (wieder) zum Leben auferweckt wird! (Paret)
19.15. Und Friede war auf ihm an dem Tage, als er geboren wurde, und an dem Tage, als er starb, und (Friede wird auf ihm sein) an dem Tage, wenn er wieder zum Leben erweckt wird. (Rasul)
Tafsir von Maududi für die Ayaat 13 bis 15
We blessed him with "judgment" ( 10 ) while he was yet a child, and bestowed on him tenderness of heart ( 11 ) and purity from Ourself; and he was very pious and dutiful to his parents, and he was neither arrogant nor disobedient. Peace was on him on the day he was born and on the day he died, and peace shall be on him on the day he will be _raised to life. ( 12 )
Desc No: 10 The Arabic word hukm implies ability (1) to make decisions, (2) to form right opinions, (3) to interpret the Divine Law, (4) to solve problems, and (5) it also means `authority from Allah to decide affairs'.
Desc No: 11 The Arabic word hanan is almost synonymous with `mother love'. In other words, Prophet John bore in his heart the same kind of intense love for Allah's servants as a mother has for her child.
Desc No: 12 In order to have a fuller understanding of the Mission and the pure character of Prophet John, about which brief references have been made in this Surah and Surah Al-i-`Imran, it will be useful to study this story as given in different Books of the New Testament in the following order: According to Luke, Prophet John was older than Prophet Jesus by six months and their mothers were cousins. He was appointed a Prophet at the age of 30 years, and according to the Gospel of John, he started his mission of inviting the people toward God in Jordan. He would say: "I am the voice of one crying in the wilderness. Make straight the way of the Lord." (John, I: 23) According to Mark, "John did baptize in the wilderness, and preach the baptizm of repentance for the remission of sins. And there went out unto him all the land of Judaea, and they of Jerusalem, and were all baptized of him in the river of Jordan, confessing their sins." (Mark, I: 45). He thus came to be known as John the Baptist, and the Israelites held him as a prophet. (Mat. 21: 26). Prophet Jesus said about John: "Among them that are born of women there hath not risen a man greater than John the Baptist." (Mat. 11 : 11) "John had his raiment of camel's hair, and a leather girdle about his loins; and his meat was locusts and wild honey." (Mat. 3: 4). He would say: "Repent ye: for the kingdom of heaven is at hand." (Mat. 3: 2). By this he meant that very soon Prophet Jesus was going to start his Mission of Prophethood. The same thing has been said about him in the Qur'an: ". . . he (John) will come to confirm a Command from Allah." (III: 39). For the same reason he has been called `a sign of or pointer to' Prophet Jesus. He urged the people to observe the Fast and Prayers. (Mat. 9: 14, Luke, 5: 33, I1: 1). He would also tell them, ". . . He that hath two coats, let him -impart to him that hath none; and he that hath meat, let him do likewise." (Luke 3: 11). When the tax-collectors asked, "Master, what shall we do?" He said unto them, "Exact no more than that what is appointed you." (12-13), and when the soldiers sought his guidance, he said: "Do violence to no man, neither accuse any falsely; and be content with your wages." (Luke, 3: 14)' When the corrupt scholars, Pharisees and Sadducees of the Israelites, came to be baptized by him, he rebuked them, saying: "O generation of vipers, who hath warned you to flee from the wrath to come?..think not to say within yourselves, We have Abraham to our father... now also the axe is laid unto the root of the trees: therefore every tree which bringeth not forth good fruit is hewn down, and cast into the fire." (Mat-3 :7-10) The Jewish ruler of his time, Herod Antipas, in whose tetrarchy he was performing his Mission of inviting the people to the Truth, had been so deeply influenced by the Roman civilization that he was causing sin and evil to spread freely in the land. He had kept Herodias, his brother Philip's wife, unlawfully in his house; when Prophet John reproved him for this and raised his voice against other evils being committed by him, Herod got him arrested and sent to jail. However, he held him in high esteem for his piety and righteousness and even feared him on account of the great respect he enjoyed among the people. On the contrary, Herodias thought that the moral consciousness that Prophet John was producing among the people was directly aimed at women like herself and pulling them down in the public eye. Thus she nursed a grudge against him and would have him killed but could not. Soon an opportunity came her way. On the birthday banquet of Herod, her daughter danced and so delighted Herod and others that the king said to her, 'Ask of me whatsoever thou wilt, and I will give it thee.' The girl asked her mother what she should ask for. The mother said, `Ask for the head of John the Baptist.' The girl went back to the king and requested to have there and then the head of John the Baptist on a dish. Herod felt sorry to hear this, but could not reject the demand of the daughter of his beloved. He at once got Prophet John killed in the prison and presented his head on a dish to the dancing girl. (Mat. 14: 3-12, Mark, 6 :17-29, Luke, 3 :19-20). "
19.17. Faittakhadhat min duunihim hidschabanfaarsalna ilayha ruuhanafatamaththala laha bascharan sawiyyan
19.17. And had chosen seclusion from them. Then We sent unto her Our spirit and it assumed for her the likeness of a perfect man. (Pickthall)
19.17. Und sie nahm sich eine Abtrennung von ihnen. Da sandten Wir Unseren Geist zu ihr, und er schien ihr gleich einem ebenmäßigen Menschenwesen. (Ahmad v. Denffer)
19.17. Sie nahm sich einen Vorhang vor ihnen. Da sandten Wir Unseren Geist zu ihr. Er stellte sich ihr als wohlgestaltetes menschliches Wesen dar. (Bubenheim)
19.17. Sie trennte sich von ihnen durch einen Vorhang, und Wir schickten ihr Unseren Geist (Gabriel), der sich ihr in der Gestalt eines wohlgeformten Menschen zeigte. (Azhar)
19.17. und vor ihnen einen Sichtschutz errichtete. Dann entsandten WIR ihr einen Ruhh von Uns und er erschien ihr als ein makelloser Mensch. (Zaidan)
19.17. Da nahm sie sich einen Vorhang (um sich) vor ihnen (zu verbergen). Und wir sandten unseren Geist zu ihr. Der stellte sich ihr dar als ein wohlgestalteter Mensch (bascharan sawieyan). (Paret)
19.17. und sich vor ihr abschirmte, da sandten Wir Unseren Engel Gabriel zu ihr, und er erschien ihr in der Gestalt eines vollkommenen Menschen ; (Rasul)
Tafsir von Maududi für die Ayaat 16 bis 17
And, O Muhammad, relate in this Book the story of Mary: ( 13 ) how she had retired in seclusion from her people to the eastern side and had hung down a screen to hide herself from them. ( 14 ) There We sent to her Our Spirit ("an angel") and he appeared before her in the form of a perfect man.
Desc No: 13 For comparison, see Al-i-`Imran (III): 34-57, and An-Nina (IV) :156 and E.N.'s thereof.
Desc No: 14 The Sanctuary where she had retired for devotion was an eastern chamber in the Temple, and as was customary she had hung a curtain to conceal herself from the people. It cannot be Nazareth as some people have wrongly taken it to be, because Nazareth is to the north of Jerusalem.