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43.65. Doch wurden die Gruppierungen untereinander uneinig; so wehe denjenigen, die Unrecht tun, vor der Strafe eines schmerzhaften Tages!

[ azZuchruf:65 ]


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26.211. Wama yanbaghii lahum wamayastatiiAAuuna

26.211. It is not meet for them, nor is it in their power, (Pickthall)

26.211. Und es paßt nicht für sie, und sie können es nicht, (Ahmad v. Denffer)

26.211. es ziemt ihnen nicht, und sie können es (auch) nicht. (Bubenheim)

26.211. Denn das dürfen und können sie nicht. (Azhar)

26.211. Und es steht ihnen nicht zu und sie vermögen es nicht. (Zaidan)

26.211. Das steht ihnen nicht an, und sie sind nicht (dazu) fähig. (Paret)

26.211. noch schickt es sich für sie, noch vermögen sie es ; (Rasul)



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26.212. Innahum AAani alssamAAilamaAAzuuluuna

26.212. Lo! verily they are banished from the hearing. (Pickthall)

26.212. Sie sind ja vom Hören bestimmt beiseite gehalten, (Ahmad v. Denffer)

26.212. Sie sind vom Hören fürwahr ausgeschlossen. (Bubenheim)

26.212. Sie sind weit davon entfernt, den Koran zu hören. (Azhar)

26.212. Gewiß, sie sind vom Hören doch ausgeschlossen. (Zaidan)

26.212. Sie sind vom Hören (dessen, was im Himmel besprochen und angeordnet wird) ferngehalten. (Paret)

26.212. denn sie sind vom Lauschen ferngehalten. (Rasul)

Tafsir von Maududi für die Ayaat 210 bis 212

This (lucid Book) has not been brought down by satans, ( 130 ) nor does this work behove them, ( 131 ) nor are they able to do it. ( 132 ) They have indeed been kept out of its hearing. ( 133 )

Desc No: 130
After the positive aspect as stated in vv. 192-193, the negative aspect is being stated that the Qur'an has not been brought down by satans as the enemies of the Truth allege. The unbelieving Quraish in their campaign to spread lies and slander against the Holy Prophet were facing a real difficulty. They did not know how to account for the wonderful discourses which were being presented before the people in the form of the Qur'an and which were moving their hearts deeply. They could not stop the Qur'an from reaching the people. The only thing they could do to counteract its effect and influence was to create doubts and suspicions about it in their minds and hearts. Therefore, in their desperation they charged that Muhammad (Allah's peace be upon him) was a sorcerer, who was being inspired by the satans, and they considered this charge of theirs to be the most effective because it could neither be easily verified nor refuted. 

Desc No: 131
That is, these revelations and themes do not at all suit the satans. Any person who has a little common sense can well understand that the sublime discourses being presented in the Qur'an cannot be inspired by the satans. Never has it happened that the satans might have taught the people through the sorcerers to worship God and fear Him, or forbidden them from shirk and idol-worship, or warned them of the accountability of the Hereafter, or prohibited them from tyranny and sexual and moral evils, and exhorted them instead to act righteously and do good to others. Such works cannot behove the satans. Their only pastime can be to sow the seeds of discord among the people and to arouse them to mischief and vice. The common observation is that people visit the sorcerers to find out whether they will succeed in their love affairs or not, what move would suit them in gambling, what trick and stratagem would be helpful against the enemy, or who had stolen the camel of so and so. Apart from such affairs and problems, the sorcerers and their patron-saints cannot be expected to worry themselves about matters like reforming the people, teaching them morals and cleansing their lives of vice and evil.  

Desc No: 132
That is, even if the satans wanted they could not impart Truth and Goodness to the people like a true teacher and reformer as the Qur'an does. Even if to deceive the people, they came out under the guise of a benefactor, their work would not be tree from blemishes, which would betray their ignorance and their hidden satanic nature. Similarly the life and the teachings of a person who poses to be a religious guide, under the influence and inspiration of satans, would inevitably reflect the wickedness of intention and design. Thus the satans can neither inspire others with piety and goodness, nor can those, who have any relation with the satans, become pious and righteous themselves. Then in addition to its high and noble teachings, the Qur'an is a lucid and eloquent Book, which contains the knowledge of Reality. That is why it has over and over again put forward the challenge that human beings and jinns would never be able to produce a book like the Qur'an even if they collaborated with all their energies and capacities. "Declare this: Even if human beings and jinns should cooperate with one another to bring forth a book like the Qur'an, they will never be able to bring anything like it, even though all of them help one another" (Bani Isra'il: 88).
"Tell them: if what you say be true, then produce one Surah like this, and you may call to your assistance anyone you can other than Allah." (Yunus: 38). 

Desc No: 133
That is, "Not to speak of interfering with the revelation of the Qur'an, the satans are not even given a chance to hear the Qur'an any moment from the time Angel Gabriel receives it from Allah till he reveals it to the heart of the Holy Prophet. They are so kept out of its hearing that they cannot get any hint as to its words and contents so as to tell their friends that the Holy Prophet was going to give such and such a message to his followers, or that his address would contain such and such a thing that day. For further details see E. N.'s 8 to 12 of Al-Hijr, E.N.'s 5 to 7 of As -Saffat and Surah Jinn: 8-9-27.  "




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26.213. Fala tadAAu maAAa Allahi ilahanakhara fatakuuna mina almuAAadhdhabiina

26.213. Therefor invoke not with Allah another god, lest thou be one of the doomed. (Pickthall)

26.213. Also rufe nicht zusammen mit Allah zu einem anderen Gott, sonst bist du einer von den Gestraften. (Ahmad v. Denffer)

26.213. So rufe neben Allah keinen anderen Gott an, sonst wirst du zu den Gestraften gehören. (Bubenheim)

26.213. Bete über Gott hinaus keine andere Gottheit an, denn sonst wirst du bestraft werden! (Azhar)

26.213. Also richte deine Bittgebete an keinen anderen Gott neben ALLAH, sonst wirst du von den Gepeinigten. (Zaidan)

26.213. Ruf nun nicht neben Allah einen anderen Gott an! Sonst wirst du bestraft werden. (Paret)

26.213. Rufe daher außer Allah keinen anderen Gott an, damit du nicht zu denen gehörst, die bestraft werden. (Rasul)



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26.214. Waandhir AAaschiirataka al-aqrabiina

26.214. And warn thy tribe of near kindred, (Pickthall)

26.214. Und warne deine nahen Anverwandten, (Ahmad v. Denffer)

26.214. Und warne die Nächsten deiner Sippe. (Bubenheim)

26.214. Warne deine nächsten Angehörigen! (Azhar)

26.214. Und warne deine nahen Verwandten! (Zaidan)

26.214. Und warne deine nächsten Sippenangehörigen (`aschierataka l-aqrabiena) (vor der Strafe Allahs) (Paret)

26.214. Und warne deine nächsten Verwandten (Rasul)



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26.215. Waikhfid dschanahakalimani ittabaAAaka mina almu/miniina

26.215. And lower thy wing (in kindness) unto those believers who follow thee. (Pickthall)

26.215. Und senke deinen Arm für den, der dir folgt von den Gläubigen, (Ahmad v. Denffer)

26.215. Und senke deinen Flügel für diejenigen von den Gläubigen, die dir folgen. (Bubenheim)

26.215. Sei sanft mit denen, die dir glauben und folgen! (Azhar)

26.215. Und behandle diejenigen der Mumin, die dir gefolgt sind, milde! (Zaidan)

26.215. und senke deinen Flügel für die Gläubigen, die dir folgen! (Paret)

26.215. und senke deinen Flügel über die Gläubigen, die dir folgen. (Rasul)



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26.216. Fa-in AAasawka faqul innii barii-onmimma taAAmaluuna

26.216. And if they (thy kinsfolk) disobey thee, say: Lo! I am innocent of what they do. (Pickthall)

26.216. Und wenn sie sich dir widersetzen, so sag: Ich bin losgesagt von dem, was ihr tut! (Ahmad v. Denffer)

26.216. Wenn sie sich dir widersetzen, dann sag: "Ich sage mich los von dem, was ihr tut." (Bubenheim)

26.216. Wenn sie sich dir aber widersetzen, sage: "Ich trage keine Schuld an euren Untaten." (Azhar)

26.216. Und wenn sie sich dir widersetzten, dann sag: „Ich sage mich los von dem, was ihr tut.“ (Zaidan)

26.216. Und wenn sie sich dir widersetzen dann sag: Ich bin unschuldig an dem, was ihr tut (und trage keine Verantwortung dafür). (Paret)

26.216. Sind sie dir dann aber ungehorsam, so sprich: "Ich bin schuldlos an dem, was ihr tut." (Rasul)



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26.217. Watawakkal AAala alAAaziizi alrrahiimi

26.217. And put thy trust in the Mighty, the Merciful. (Pickthall)

26.217. Und vertraue auf den Mächtigen, den Barmherzigen, (Ahmad v. Denffer)

26.217. Und verlasse dich auf den Allmächtigen und Barmherzigen, (Bubenheim)

26.217. Verlasse dich auf den Allmächtigen, den Barmherzigen, (Azhar)

26.217. Und übe Tawakkul Dem Allbezwingbaren, Dem Allgnädigen gegenüber! (Zaidan)

26.217. Und vertrau auf den Mächtigen und Barmherzigen, (Paret)

26.217. Und vertraue auf den Erhabenen, den Barmherzigen , (Rasul)



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26.218. Alladhii yaraka hiinataquumu

26.218. Who seeth thee when thou standest up (to pray) (Pickthall)

26.218. Der dich sieht, wenn du dastehst, (Ahmad v. Denffer)

26.218. Der dich sieht, wenn du aufrecht stehst, (Bubenheim)

26.218. Der dich sieht, wenn du beim Gebet stehst und wenn du gute Werke verrichtest, (Azhar)

26.218. Derjenige, Der dich sieht, wenn du Qiyam vollziehst, (Zaidan)

26.218. der dich sieht, wenn du (im Gebet) stehst (Paret)

26.218. Der dich sieht, wenn du (im Gebet) dastehst , (Rasul)



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26.219. Wataqallubaka fii alssadschidiina

26.219. And (seeth) thine abasement among those who fall prostrate (in worship). (Pickthall)

26.219. Und dein Auf und Nieder unter denen, die sich niederwerfen, (Ahmad v. Denffer)

26.219. und deine Stellungswechsel unter denjenigen, die sich niederwerfen. (Bubenheim)

26.219. und wenn du dich mit den Betenden niederwirfst. (Azhar)

26.219. sowie dein Wandeln unter den Sudschud-Vollziehenden. (Zaidan)

26.219. und dich unter denen die sich niederwerfen, hin und her wendest! (Paret)

26.219. und (Der) deine Bewegungen inmitten derer, die sich (vor Ihm) niederwerfen, (sieht) ; (Rasul)



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26.220. Innahu huwa alssamiiAAu alAAaliimu

26.220. Lo! He, only He, is the Hearer, the Knower. (Pickthall)

26.220. Er ist ja, Er, der Hörende, der Wissende. (Ahmad v. Denffer)

26.220. Er ist ja der Allhörende und Allwissende. (Bubenheim)

26.220. Er ist es, Der alles hört und weiß. (Azhar)

26.220. Gewiß, ER ist Der Allhörende, Der Allwissende! (Zaidan)

26.220. Er ist der, der (alles) hört und weiß. (Paret)

26.220. denn Er ist der Allhörende, der Allwissende. (Rasul)

Tafsir von Maududi für die Ayaat 213 bis 220

So,. O Muhammad, do not invoke any other deity besides Allah lest you should also be included among those who will be chastised. ( 134 ) Warn your nearest kinsfolk ( 135 ) and treat with kindness those of the believers who follow you, but if they disobey, tell them: "I am not responsible for what you do." ( 136 ) And put your trust in the Mighty and Merciful One, ( 137 ) Who watches you when you get up, ( 138 ) and when you move about among those who prostrate themselves in worship. ( 139 ) He is indeed All-Hearing, All-Knowing.

Desc No: 134
This dces not mean that the Holy Prophet was going to be involved in shirk from which he was to be admonished to desist. The object was to warn the disbelievers and polytheists to the effect: "As the message of the Qur'an is based on pure Truth revealed by the Almighty Ruler of the universe, and there is no tinge of any satanic impurity in it, there could be no question of showing a favour to somebody in regard to the Truth. Even if the Holy Messenger himself, who is nearest to Allah and His most beloved servant, deviated a little from the path of His obedience and invoked any other deity than Allah, he could not escape the punishment." When it was so in the case of the Holy Prophet, who else could have the hope that after committing shirk with regard to Allah, he would be able to escape the punishment or help others to escape it.  

Desc No: 135
Just as there could be no concession or favour for the person of the Prophet in a matter concerning Allah's religion, so there could be no question of a favour being shown to the Prophet's family or his nearest kinsfolk. Here the case of everybody will be judged on merit, and nobody will be shown any favour on account of his ancestry or relation with somebody else. The accountability of the Hereafter and punishment for deviation and misdeeds are the same for everybody and even the Prophet's nearest kinsfolk are no exception. Therefore, the Holy Prophet was commanded to warn his relatives and kindred to attain the right belief and to act righteously because they would not escape punishment only by virtue of being his relations.
There are authentic Traditions to show that after the revelation of this verse, the Holy Prophet first of all addressed the sons and daughters of his grandfather. Calling each one of them by name, he said: "O children of 'Abdul Muttalib, O 'Abbas, O Safiah, paternal aunt of Allah's Messenger, O Fatimah, daughter of Muhammad! You are warned to beware and save yourselves from the torment of the Hell-Fire: I cannot protect you from Allah's punishment; you may, however, demand whatever you like from my worldly property." Then as was the custom in Arabia, to warn the people of an impending calamity, he stood on top of Mount Safa one morning and called out: "O people of Quraish, O children of Ka`b bin Luayy, O children of Murrah, O children of Qasayy, O children of 'Abd Manaf, O children of 'Abd Shams, O children of Hashim, O children of `Abdul Muttalib....", and in this way he called out each branch and clan of the Quraish by name. When all the people had got together, he said, "O People, if 1 tell you that on the other side of this hill, there is a huge army ready to attack you, will you believe my word?" With one voice they replied in the affirmative, saying that they had never heard a lie from him in the past. Thereupon the Holy Prophet said, "Well, I warn you of the impending scourge of Allah: save yourselves from His punishment: I cannot be of any help to you against Him. On the Day of Resurrection, the righteous only will be nearest to me. Let it not happen that others should corm forth with good deeds and you should appear with the burden of sins on your heads. Then you will call me for help, but I shall be constrained to turn my face away from you. Of course, here in this world, I am bound to you by blood relations, and I shall treat you with all possible politeness as a good relation should." (Several Traditions on this subject have been reported in Bukhari, Muslim, Musnad Ahmad, Tirmizi, Ibn Jarir on the authority of Hadrat 'A'ishah, Hadrat Abu Hurairah, Hadrat 'Abdullah bin 'Abbas, Hadrat Zubair bin 'Amr and Hadrat Qabisah bin Makhariq).
The matter was not simply this that on receipt of the Command to "warn your nearest kinsfolk", the Holy Prophet called together all his relatives and complied with it. In fact, the principle it meant to stress was that in the matter of religion the Prophet and his relations enjoyed no special privilege of which the other people might be deprived. What was harmful for one man, was harmful for everybody. The Prophet was supposed to first protect himself from this and then warn his nearest kinsfolk and the common people of its fatal consequences. On the other hand, what was good and beneficial for one man, 'was good and beneficial for all. As. such, the Prophet should first adopt it himself and then exhort his relatives also to adopt it, so that everybody may see that the Prophet dces not only preach his message to others but practises it himself also sincerely. The Holy Prophet followed this principle throughout his life. On the conquest of Makkah, when he entered the city, he declared: "Every kind of interest payable from the people during the age of ignorance, is trampled under my feet, and first of all, I remit the interest payable to my uncle `Abbas." (It should be noted that before the prohibition of interest, Hadrat 'Abbas traded money on interest, and a substantial amount of interest payable to him at that time was outstanding against the people). Once the Holy Prophet ordered cutting off of the hand of a Quraishite woman, named Fatimah, on the charge of theft. Hadrat Usamah bin Zaid came to intercede for her, whereupon the Holy Prophet said: "By God, even if Fatimah, daughter of Muhammad, had committed the theft, I would have ordered amputation of her hand, too." 

Desc No: 136
This can have two meanings: (1) "Treat those of your relatives with kindness, who have believed in you and followed your teachings practically; as for those who have not accepted your message, you may declare that you are not responsible for what they do." (2) "You should treat with kindness every such person, who believes in and obeys you, and you should warn every unbeliever that you take no responsibility for his actions."
This verse shows that at that tune there were some people among the Quraish and the neighbouring Arabs, who had believed in the truth of the Holy Prophet's message; but they had not as yet started obeying his teachings practically. They were still, as usual, living the same life of unbelief among their people as were the other unbelievers. Allah set apart such believers from those true believers who after belief had adopted total obedience of the Holy Prophet. The Command "to treat with kindness" was meant only for the latter group. As for those who had turned away from his obedience, and who included both those who believed in the truth of his message and those who rejected it, the Holy Prophet was instructed to disown them, and tell them plainly that they themselves were responsible for their deeds, and that after giving them the warning he was not at all responsible for what they did. 

Desc No: 137
That is, "You should not care at all for any worldly power, howsoever big and strong, but should continue to perform your mission with complete trust in that Being Who is Mighty as well as Merciful. He is Mighty and, therefore, anybody enjoying His support, cannot be overcome by any other power; He is Merciful and, therefore, He will not let go waste the sacrifices and efforts of the one who struggles for the sake of raising His Word in the world. "  

Desc No: 138
"Getting up" may mean getting up for the Prayers during the night, or coming out for the purpose of performing the Prophetic Mission. 

Desc No: 139
This can have several meanings: (1) Allah watches you when in the congregational Prayers you stand and sit and perform Ruku' and Sajdah with your followers behind you. (2) He watches you when you get up in the night to see what your Companions (whose mark of distinction is that "they prostrate themselves in worship") are doing for their own well-being in the Hereafter. (3) He is fully aware of how you and your Companions are endeavouring to reform the people. (4) He is fully aware of all your efforts to revolutionise the lives of the people who "prostrate themselves in worship"; He knows what sort of training you are giving them to reform them; how you have purified their lives and transformed them into the best people.
These characteristics of the Holy Prophet and his Companions have a special significance in the context here. In the first place, the Holy Prophet deserves Allah's Mercy and His Support for Allah, being AlI-Hearing and All-Knowing, is fully aware of the struggle he is waging for His cause and of the efforts he is making to reform his Companions. Secondly, when a person is living such a noble life as Muhammad (upon whom be Allah's peace and blessings) is actually living, and the characteristics of his followers are those which Muhammad's Companions have, only an idiot can have the boldness to say that he is inspired by the satans, or that he is a poet. People are fully aware of the lives of the sorcerers who are inspired by the satans and also of the poets and their admirers living among them. Can anybody honestly say that there is no difference whatever between the noble life being led by Muhammad (upon whom be Allah's peace) and his Companions and the sort of life being led by the poets and the sorcerers? Then, what is it if not sheer impudence that the former are openly being branded as poets and sorcerers without any shame?   "




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