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10.79. Und Fir´aun sagte: "Bringt mir jeden kenntnisreichen Zauberer herbei!"

[ Yunus:79 ]


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26.191. Wa-inna rabbaka lahuwa alAAaziizu alrrahiimu

26.191. And lo! thy Lord! He is indeed the Mighty, the Merciful. (Pickthall)

26.191. Und dein Herr ist ja, bestimmt ist Er, der Mächtige, der Barmherzige, (Ahmad v. Denffer)

26.191. Und dein Herr ist fürwahr der Allmächtige und Barmherzige. (Bubenheim)

26.191. Dein Herr ist der Allmächtige, der Barmherzige. (Azhar)

26.191. Und gewiß, dein HERR ist doch Der Allwürdige, Der Allgnädige. (Zaidan)

26.191. Dein Herr aber ist der Mächtige und Barmherzige. (Paret)

26.191. Wahrlich, dein Herr - Er ist der Erhabene, der Barmherzige. (Rasul)



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26.192. Wa-innahu latanziilu rabbi alAAalamiina

26.192. And lo! it is a revelation of the Lord of the Worlds, (Pickthall)

26.192. Und er ist bestimmt eine Herabsendung vom Herrn der Welten, (Ahmad v. Denffer)

26.192. Und er ist ganz sicher eine Offenbarung des Herrn der Weltenbewohner; (Bubenheim)

26.192. Dieser Koran ist eine vom Herrn der Welten herabgesandte Offenbarung. (Azhar)

26.192. Und gewiß, er (der Quran) ist eine Hinabsendung Des HERRN aller Schöpfung. (Zaidan)

26.192. Und er ist vom Herrn der Menschen in aller Welt (al-`aalamuun) (als Offenbarung) herabgesandt. (Paret)

26.192. Und wahrlich, dies ist eine Offenbarung vom Herrn der Welten, (Rasul)



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26.193. Nazala bihi alrruuhu al-amiinu

26.193. Which the True Spirit hath brought down (Pickthall)

26.193. Damit ist der vertrauenswürdige Geist herabgekommen, (Ahmad v. Denffer)

26.193. mit dem der vertrauenswürdige Geist herabgekommen ist (Bubenheim)

26.193. Damit kam der treue Geist (Gabriel) herab (Azhar)

26.193. Mit ihm kam Ar-ruhul-amin herunter (Zaidan)

26.193. Der zuverlässige Gabriel (ar-ruuh al-amien) hat ihn herabgebracht, (Paret)

26.193. die vom vertrauenswürdigen Gabriel, herabgebracht worden ist (Rasul)



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26.194. AAala qalbika litakuuna mina almundhiriina

26.194. Upon thy heart, that thou mayest be (one) of the warners, (Pickthall)

26.194. Auf dein Herz, damit du einer von den Warnern bist, (Ahmad v. Denffer)

26.194. auf dein Herz, damit du zu den Überbringern von Warnung gehörst, (Bubenheim)

26.194. in dein Herz, damit du einer der Warner sein mögest (Azhar)

26.194. auf dein Herz, damit du von den Warnenden wirst, (Zaidan)

26.194. dir ins Herz, damit du ein Warner seiest. (Paret)

26.194. auf dein Herz, auf daß du einer der Warner sein mögest (Rasul)



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26.195. Bilisanin AAarabiyyin mubiinin

26.195. In plain Arabic speech. (Pickthall)

26.195. In klarer arabischer Sprache, (Ahmad v. Denffer)

26.195. in deutlicher arabischer Sprache. (Bubenheim)

26.195. in klarer arabischer Sprache. (Azhar)

26.195. mit einer erläuternden arabischen Sprache. (Zaidan)

26.195. (Er ist) in deutlicher arabischer Sprache (geoffenbart) (Paret)

26.195. in arabischer Sprache, die deutlich ist. (Rasul)



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26.196. Wa-innahu lafii zuburi al-awwaliina

26.196. And lo, it is in the Scriptures of the men of old. (Pickthall)

26.196. Und er ist bestimmt in den heiligen Schriften der Früheren. (Ahmad v. Denffer)

26.196. Und er ist wahrlich in den Schriften der Früheren (erwähnt). (Bubenheim)

26.196. Er wird erwähnt in den Schriften der früheren Gesandten. (Azhar)

26.196. Und gewiß, er ist doch in den Schriften der Früheren. (Zaidan)

26.196. und (bereits) in den Büchern (zubur) der früheren (Generationen) (enthalten). (Paret)

26.196. Und ganz gewiß steht dies in den Schriften der Früheren. (Rasul)



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26.197. Awa lam yakun lahum ayatan anyaAAlamahu AAulamao banii isra-iila

26.197. Is it not a token for them that the doctors of the Children of Israel know it? (Pickthall)

26.197. Und ist es nicht Für sie ein Zeichen, daß die Gelehrten der Kinder Israils davon wissen? (Ahmad v. Denffer)

26.197. War es denn kein Zeichen für sie, daß die Gelehrten der Kinder Isra´ils darüber Bescheid wissen? (Bubenheim)

26.197. Ist es für sie kein Zeichen, dass die Gelehrten der Kinder Israels darum wissen? (Azhar)

26.197. Gab es für sie etwa keine Aya, dass die Gelehrten der Kinder Israils ihn kennen?! (Zaidan)

26.197. War es ihnen denn nicht ein Zeichen (für die Wahrheit der koranischen Offenbarung), daß die Gelehrten der Kinder Israel darüber Bescheid wissen? (Paret)

26.197. Gilt es ihnen denn nicht als Zeichen, daß die Kundigen unter den Kindern Israels ihn kennen? (Rasul)



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26.198. Walaw nazzalnahu AAala baAAdial-aAAdschamiina

26.198. And if We had revealed it unto one of any other nation than the Arabs, (Pickthall)

26.198. Und wenn Wir ihn auf irgendeinen der Fremdsprachigen herabgesandt hätten, (Ahmad v. Denffer)

26.198. Wenn Wir ihn einem der Nichtaraber offenbart hätte (Bubenheim)

26.198. Wenn Wir ihn auf einen Nichtaraber herabgesandt hätten, (Azhar)

26.198. Und hätten WIR ihn manchen der Nichtaraber hinabgesandt, (Zaidan)

26.198. Wenn wir ihn auf einen von den Nichtarabern herabgesandt hätten (Paret)

26.198. Und hätten Wir ihn zu einem Nichtaraber herabgesandt , (Rasul)



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26.199. Faqaraahu AAalayhim ma kanuubihi mu/miniina

26.199. And he had read it unto them, they would not have believed in it. (Pickthall)

26.199. Und er hätte ihn ihnen vorgetragen, sie wären nicht Gläubige daran. (Ahmad v. Denffer)

26.199. und er ihn ihnen vorgelesen hätte, hätten sie nicht daran geglaubt. (Bubenheim)

26.199. der ihn ihnen vorgetragen hätte, hätten sie nicht daran geglaubt. (Azhar)

26.199. und hätte er ihnen ihn vorgetragen, würden sie keineMumin an ihn sein. (Zaidan)

26.199. und er ihm (in seiner eigenen Sprache) ihnen verlesen hätte, hätten sie (ohnehin) nicht daran geglaubt. (Paret)

26.199. und hätte er ihn ihnen vorgelesen, würden sie (doch) nie an ihn geglaubt haben. (Rasul)



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26.200. Kadhalika salaknahu fiiquluubi almudschrimiina

26.200. Thus do We make it traverse the hearts of the guilty. (Pickthall)

26.200. Derart haben Wir es in die Herzen der Verbrecher gegeben, (Ahmad v. Denffer)

26.200. So haben Wir ihn in die Herzen der Übeltäter einziehen lassen. (Bubenheim)

26.200. So haben Wir das Leugnen ihrem Trotz entsprechend in die Herzen der Frevler gelegt. (Azhar)

26.200. Solcherart ließen WIR ihn in die Herzen der schwer Verfehlenden eindringen, (Zaidan)

26.200. So haben wir ihn den Sündern ins Herz eingehen lassen. (Paret)

26.200. So haben Wir ihn in die Herzen der Sünder einziehen lassen. (Rasul)

Tafsir von Maududi für die Ayaat 192 bis 200

This ( 118 ) (Book) has been revealed by the Lord of the worlds. ( 119 ) The trustworthy Spirit ( 120 ) has come down with it upon your heart so that you may become one of those who are (appointed by God) to warn (the people) in plain Arabic language; ( 121 ) and this is also contained in the Scriptures of the former people. ( 122 ) Is it not a Sign for the people (of Makkah) that the learned men of the Children of Israel know it ? ( 123 ) (But they are obdurate to the extent) that even if We had sent it down to some non Arab, and he had recited this (discourse in lucid Arabic) before them, they would still not have believed in it. ( 124 ) Likewise, We have caused this (Qur'an) to pass through the hearts of the criminals: ( 125 )

Desc No: 118
At the end of the historical account, the same theme, with which the Surah began, is resumed. For reference, see vv. 1-9. 

Desc No: 119
That is, "This lucid Book whose verses are being recited to you, and this 'Admonition' from which the people are turning away, is not the product of the whims of a man; it has not been written and compiled by Muhammad (upon whom be Allah's peace) himself, but it consists of the Revelations of the Lord of this universe."  

Desc No: 120
That is, Angel Gabriel, as mentioned in Al-Baqarah: 97: "Say to them, `Whoever is the enemy to Gabriel, he should understand that he has, by Allah's Command, revealed to your heart the Qur'an'." Here the object of using the title of "the trustworthy Spirit" for Gabriel implies that the Qur`an is not being sent down by Allah through some material agency, which is subject to change and vacillation; but through a pure Spirit, having no tinge of materialism, and. who is perfectly trustworthy. This Spirit conveys the Messages of Allah precisely in the same form and with the same content as they are entrusted to him: it is not possible for him to tamper with the Messages, or to make his own additions to them in any way.  

Desc No: 121
This sentence may be related to: "... the trustworthy Spirit has come down" and also to: ".... who are (appointed by God) to warn. " In the first case, it will mean that the trustworthy Spirit has brought it down in plain Arabic language, and in the second case, it will mean that the Holy Prophet is included among those Prophets who were appointed to warn the people in the Arabic language, i.e., Hud, Salih, Ishmael and Shu'aib (Allah's peace be upon them). In both cases the object is the same: the Divine Message has not been sent down in a dead or mysterious language, or in a language of riddles and enigmas, but in such clear and lucid Arabic, which can be understood easily by every Arab and every nonArab who has learnt Arabic. As such, the people who are turning away from it, cannot have the excuse that they could not understand the message of the Qur'an. The only reason of their denial and aversion is that they are afflicted with the same disease with which Pharaoh, the people of Abraham the people of Noah, the people of Lot, the 'Ad and the Thamud, and the people of Aiykah were afflicted. 

Desc No: 122
That is, this very Admonition and Divine Message and teachings are contained in the former Scriptures also. The same message of submission to One God, the same belief in the Hereafter and the same invitation to follow the Prophets has been given in all those Books. AII the Books sent down by God condemn shirk and the materialistic philosophy of life and invite people to accept the true and sound philosophy of life, which is based on the concept of man's accountability before God, and demands that man should give up his independence in deference to Divine Commands brought and preached by the Prophets. None of these things is new, which the Qur'an may be presenting for the first time, and none can blame the Holy Prophet of saying something which had never been said before by the former Prophets.
Among other arguments this verse also is quoted in support of Imam Abu Hanifah's early opinion that if a person recites the translation of the Qur'an in the prayer, his prayer will be in order and valid, whether he is able to recite the Qur'an in Arabic or not. According to `Allama Abu Bakr al-Jassas, the basis of this argument is: "Allah says that the Qur'an was contained in the former Scriptures also; obviously this could not be in Arabic words, As such, if translated and presented in another language, it will still be the Qur'an." (Ahkam-ul-Qur'an, Vol. III, p. 429). But the weakness of this argument is obvious. The Qur'an, or any other Divine Book, was never revealed in a manner that Allah inspired the Prophet with its meaning and then he presented it before the people in his own words. The fact is that every Book, in whatever language it came, was revealed in Divine words and meanings together. As such, the teachings of the Qur'an were contained in the former Scriptures in Divine words and not in human, and none of their translations could be considered as the Divine Book or its representation. As regards the Qur'an, it has been stated over and over again that it was literally revealed in the Arabic language: "We have sent it down as Qur'an in Arabic". (Yusuf: 2). "We have sent this Command in Arabic to you." (Ar-Ra'd: 37). "An Arabic Qur'an without any crookedness." (Az-Zumar: 28). Then just before this verse, it has been said that the trustworthy Spirit has brought it down in Arabic. Now how can it be said that the translation of the Qur'an made into another language will also be the Qur'an and its words will represent the words of Allah? It appears that later the Imam himself felt this weakness in the argument and, according to authentic traditions, gave up his earlier opinion, and adopted the opinion of Imams Abu Yusuf and Muhammad, who held that a person who could not recite Arabic words, could recite the translation of the Qur'an in his prayer till he was able to pronounce Arabic words. However, the prayer of a person, who was able to recite the Qur'an in Arabic, would not be valid if he recited its translation. The fact is that the two Imams had proposed, this concession only for those non-Arab converts who were not able to offer their prayer in Arabic immediately after embracing Islam. In this the basis of their argument was not that the translation of the Qur'an was the Qur'an itself, but that just as a person unable to perform Ruku' and Sajdah was allowed to offer his prayer by making signs, so a person unable to pronounce Arabic words could recite the translation. Then just as the prayer of a person who offered it by making signs could not be valid as soon as the cause of inability was removed, so the prayer of a person who recited the translation would not be valid as soon as he became able to pronounce Arabic words. (For a detailed discussion, see Al-Mabsut by Sarkhasi,Vol. I, p. 37; Fath ul-Qadir and Sharh Inaya 'alal-Hedaya, Vol. I. pp. 190-201).  

Desc No: 123
That is, "The learned men of the Israelites know that the teachings of the Qur'an are the same as of the former Scriptures. Though the people of Makkah themselves are un-initiated in the knowledge of the Book, there are many scholars among the Israelites living in the surrounding areas, who fully understand that the Qur'an did not bring a novel "message", which was being presented by Muhammad bin `Abdullah for the first time, but it was the same message which had been brought and preached by Prophets of Allah one after the other since thousands of years. Is it not then a convincing proof of the fact that the Qur'an has been sent down by the same Lord of the universe, Who sent down the former Books ?" '
According to Ibn Hisham's Life of the Holy Prophet, a little before the revelation of these verses a deputation of 20 men, who had been influenced by the preaching of Hadrat Ja'far, came to Makkah from Habash. They met the Holy Prophet in Masjid al-Haram and asked him in the presence of the unbelieving Quraish what his teachings were. In response, the Holy Prophet recited a few verses of the Qur'an, whereupon tears came down from their eyes and they believed in him there and then to be a true Messenger of Allah. When they took leave of the Holy Prophet, Abu Jahl met them along with a few other men of the Quraish and rebuked them, saying, "Never has a more stupid company come here before: O foolish men, you were sent here by your people with a view to inquiring about this man, but no sooner did you meet him than you gave up your own faith!" "those gentle people did not like to have a dispute with Abu Jahl, so they left him, saying, "We have no wish to enter an argument with you: you are responsible for your faith and we are for ours: we adopted something in which we saw some good for ourselves." (Vol II, p. 32). This same incident has been mentioned in Surah Qasas, thus:"Those to whom We had given the Book before this, believe in the Qur'an and when it is recited to them, they say, 'We have believed in it: this is the very Truth from our Lord: we were even before this followers of Islam'. And when they heard vain and meaningless talk, they refrained from entering an argument, saying, `For us are our deeds and for you yours: peace be to you: we do not like the ways of the ignorant!"' (vv. 52-55). 

Desc No: 124
That is, "Now when a man from among themselves is reciting to them this Divine Revelation in lucid Arabic, they say that he himself has composed it, and therefore it cannot be from Allah. But if the same Revelation in eloquent Arabic had been sent down by Allah to a non-Arab as a miracle, and he had recited it before them in perfect Arabic accent, they would have invented some other excuse for not believing in him. They would have said that he is under the power and influence of a jinn, who speaks Arabic through a non-Arab." As a matter of fact, a lover of the truth considers the thing presented before him coolly and forms an opinion about it after due thought. But an obdurate person who is unwilling to believe, pays no attention to it at all, but instead seeks all sorts of excuses to reject it, and will, in any case, invent an excuse for his denial. This obduracy of the unbelieving Quraish has been exposed over and over again in the Qur'an, and they have been clearly told that even if a miracle were shown to them, they would certainly have found an excuse to deny it because they are not inclined to believe: "O Messenger, even if We had sent down to you a Book written on paper, and even if they had touched it with their own hands, the disbelievers would have said, `This is nothing but manifest sorcery'." (Al-An`am: 7). "Even if We had opened a gate for them in heaven, and they had begun to ascend through it, they would have said, `Our eyes have been dazzled; nay, we have been bewitched'" (Al-Hijr: 1415).  

Desc No: 125
That is, unlike the truth-loving people to whom the Qur'an brings peace of the mind and heart, it passes like a hot iron rod through the hearts of the disbelievers, which sets them ill at ease, and they, instead of pondering over its themes, start looking for subterfuges to deny it.   "




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