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4.18. Nicht aber ist die Annahme der Reue für diejenigen, die böse Taten begehen, bis daß, wenn sich bei einem von ihnen der Tod einstellt, er sagt: "Jetzt bereue ich", und auch nicht für diejenigen, die als Ungläubige sterben. Für jene haben Wir schmerzhafte Strafe bereitet.

[ anNisa:18 ]


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26.81. Waalladhii yumiitunii thummayuhyiini

26.81. And Who causeth me to die, the giveth me life (again), (Pickthall)

26.81. Und Er ist es, der mich sterben läßt, dann mir Leben gibt, (Ahmad v. Denffer)

26.81. und Der mich sterben läßt und hierauf wieder lebendig macht, (Bubenheim)

26.81. Und Er ist es, Der mich abberuft und mich zum Jüngsten Tag auferweckt. (Azhar)

26.81. Und Derjenige, Der mich sterben lässt, dann mich lebendig macht. (Zaidan)

26.81. der mich (schließlich) sterben läßt und darauf (bei der Auferstehung wieder) lebendig macht, (Paret)

26.81. und (Er ist es,) Der mich sterben lassen wird und mich dann wieder zum Leben zurückbringt , (Rasul)



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26.82. Waalladhii atmaAAu anyaghfira lii khatii-atii yawma alddiini

26.82. And Who, I ardently hope, will forgive me my sin on the Day of Judgement. (Pickthall)

26.82. Und der, ich hoffe, daß Er mir meine Überschreitung verzeiht, am Täg des Gerichts. (Ahmad v. Denffer)

26.82. und von Dem ich erhoffe, daß Er mir am Tag des Gerichts meine Verfehlung vergeben wird. (Bubenheim)

26.82. Er ist es, Der mir am Jüngsten Tag meine Sünden, hoffe ich, vergeben wird. (Azhar)

26.82. Und Derjenige, von Ihm ich begehre, dass ER mir meine Verfehlungen am Tag des Din vergibt. (Zaidan)

26.82. und von dem ich hoffe, daß er mir am Tag der Auferstehung meine Sünde vergibt. (Paret)

26.82. und von Dem ich hoffe, daß Er mir meine Fehler am Tage des Gerichts vergeben werde. (Rasul)



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26.83. Rabbi hab lii hukman waalhiqniibialssalihiina

26.83. My Lord! Vouchsafe me wisdom and unite me to the righteous. (Pickthall)

26.83. Mein Herr, schenke mir Urteilskraft und lasse mich zu den Rechtschaffenen hinzukommen, (Ahmad v. Denffer)

26.83. Mein Herr, schenke mir Urteil(skraft), und nimm mich unter die Rechtschaffenen auf (Bubenheim)

26.83. O mein Herr! Gib mir Urteilsvermögen, und zähle mich zu den Rechtschaffenen! (Azhar)

26.83. Mein HERR! Schenke mir Weisheit und lasse mich den gottgefällig Guttuenden folgen! (Zaidan)

26.83. Herr! Schenk mir Urteilskraft (hukm) und nimm mich (dereinst) unter die Rechtschaffenen (as-saalihiena) auf! (Paret)

26.83. Mein Herr, schenke mir Weisheit und füge mich zu den Rechtschaffenen ; (Rasul)



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26.84. WaidschAAal lii lisana sidqinfii al-akhiriina

26.84. And give unto me a good report in later generations. (Pickthall)

26.84. Und mache mir einen guten Ruf unter den Späteren, (Ahmad v. Denffer)

26.84. Und verleihe mir einen Ruf an Wahrhaftigkeit unter den späteren (Geschlechtern). (Bubenheim)

26.84. Mache, dass die späteren Generationen meiner der Wahrheit entsprechend stets gedenken! (Azhar)

26.84. Und gewähre mir eine Zunge der Wahrhaftigkeit bei den Nachkömmlingen! (Zaidan)

26.84. Verleih mir einen guten Ruf unter den späteren (Generationen) (Paret)

26.84. und verleih mir einen guten Ruf bei den künftigen Geschlechtern. (Rasul)



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26.85. WaidschAAalnii min warathati dschannati alnnaAAiimi

26.85. And place me among the inheritors of the Garden of Delight, (Pickthall)

26.85. Und mache mich zu einem von den Erben des Gartens der Wohltaten, (Ahmad v. Denffer)

26.85. Und mach mich zu einem (der) Erben des Gartens der Wonne. (Bubenheim)

26.85. Nimm mich unter die Erben des wonnevollen Paradiesgartens auf! (Azhar)

26.85. Und mache mich von den Erben der Dschanna desWohlergehens! (Zaidan)

26.85. und mach mich zu einem der Erben des Gartens der Wonne! (Paret)

26.85. Und mache mich zu einem der Erben des Paradieses der Wonne ; (Rasul)



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26.86. Waighfir li-abii innahu kanamina alddalliina

26.86. And forgive my father. Lo! he is of those who err. (Pickthall)

26.86. Und verzeihe meinem Vater, er ist einer von den Fehlgehenden, (Ahmad v. Denffer)

26.86. Und vergib meinem Vater, denn er gehört zu den Irregehenden. (Bubenheim)

26.86. Vergib meinem Vater, der zu den Verirrten gehörte! (Azhar)

26.86. Und vergib meinem Vater. Er war gewiss von den Irrenden. (Zaidan)

26.86. Und vergib meinem Vater! Er gehörte zu denen, die irregehen. (Paret)

26.86. und vergib meinem Vater; denn er war einer der Irrenden ; (Rasul)



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26.87. Wala tukhzinii yawma yubAAathuuna

26.87. And abase me not on the day when they are raised, (Pickthall)

26.87. Und mache mich nicht traurig am Tag, wenn sie auferweckt werden, (Ahmad v. Denffer)

26.87. Und stürze mich nicht in Schande am Tag, da sie auferweckt werden, (Bubenheim)

26.87. Laß mich keine Schmach erleiden, wenn alle am Jüngsten Tag auferweckt werden! (Azhar)

26.87. Und lasse mich nicht erniedrigt werden an dem Tag, wenn sie erweckt werden. (Zaidan)

26.87. Und laß mich am Tag da sie (vom Tod) erweckt werden, nicht zuschanden werden, - (Paret)

26.87. und tue mir an dem Tage, da (die Menschen) auferweckt werden, keine Schande an , (Rasul)



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26.88. Yawma la yanfaAAu malun walabanuuna

26.88. The day when wealth and sons avail not (any man) (Pickthall)

26.88. Am Tag, an dem Vermögensgut nichts nützt und nicht Kinder, (Ahmad v. Denffer)

26.88. an dem Tag, da weder Besitz noch Söhne (jemandem) nützen, (Bubenheim)

26.88. An dem Tag, an dem weder Vermögen noch Söhne nützen werden. (Azhar)

26.88. An dem Tag, wenn weder Vermögen nützt noch Kinder; (Zaidan)

26.88. am Tag, da (den Menschen) weder Vermögen noch Söhne (etwas) nützen, (Paret)

26.88. an dem Tage, da weder Besitz noch Söhne (etwas) nützen , (Rasul)



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26.89. Illa man ata Allahabiqalbin saliimin

26.89. Save him who bringeth unto Allah a whole heart. (Pickthall)

26.89. Außer, wer zu Allah mit heilem Herzen kommt." (Ahmad v. Denffer)

26.89. außer, wer zu Allah mit heilem Herzen kommt." (Bubenheim)

26.89. Erfolg hat dann nur der, der vor Gott mit reinem Herzen erscheint. (Azhar)

26.89. außer dem, der zu ALLAH mit einem reinen Herz kam.“ (Zaidan)

26.89. sondern nur derjenige (auf einen guten Ausgang hoffen kann), der mit gesundem (nicht an Zweifel und Unglauben krankendem) Herzen (qalb saliem) zu Allah kommt." (Paret)

26.89. sondern nur der (gerettet werden wird), der mit reinem Herzen zu Allah kommt." (Rasul)

Tafsir von Maududi für die Ayaat 69 bis 89

And tell them the story of Abraham ( 50 ) when he asked his father and his people: "What are these things that you worship?" ( 51 ) They answered, "These are idols which we worship and we serve them devotedly." ( 52 ) Abraham asked, "Do they hear you when you call on them? Or ' do they bring any good or harm to you?" They replied, "No, but we have found our elders doing the same. " ( 53 ) At this, Abraham said, "Have you ever seen (with open eyes) the things which you and your elders have been worshipping ? ( 54 ) They are all enemies to me, ( 55 ) except One Lord of the worlds, ( 56 ) Who created me, ( 57 ) then He it is Who guides me, Who gives me food and drink, and Who gives me health when 1 am ill, ( 58 ) Who will cause me to die and then will give me life again, and of Whom l expect that He will forgive me my errors on the Day of Judgment." ( 59 ) (After. this Abraham prayed:) "My Lord, bestow upon me knowledge and wisdom ( 60 ) and join me with the righteous, ( 61 ) and grant me true renown among posterity, ( 62 ) and include me among the inheritors of the blissful Garden, and forgive my father, for indeed he is from among those who have strayed, ( 63 ) ; and do not disgrace me on the Day when everybody will be raised back to life, ( 64 ) when neither wealth will avail anybody, nor children, except that one should appear before Allah with a sound heart. " ( 65 )

Desc No: 50
This part of the life-history of Prophet Abraham relates to the time when after his appointment to Prophethood, a conflict had started between him and his people on the questions of shirk and Tauhid. In this connection, the reader should also see Al-Baqarah: 258-260, Al-An`am: 75-83, Maryam: 41-50, Al-Anbiya': 51-70, As- Saffat: 83-113, and Al-Mumtahanah: 4-5.
The Qur'an has specially repeated this part of Prophet Abraham's lifestory over and over again because the Arabs in general and the Quraish in particular regarded themselves as his followers and professed his way and creed. Besides them, the Christians and the Jews also claimed that Abraham was their religious leader and guide. That is why the Qur'an admonishes them over and over again that the creed brought by Abraham was Islam itself, which is now being presented by the Holy Prophet Muhammad (Allah's peace be upon him), and which they are opposing tooth and nail. Prophet Abraham was not a mushrik, but an antagonist against shirk, and for the same reason he had to leave his home and country and live as a migrant in Syria, Palestine and Hejaz. Thus he was neither a Jew nor a Christian, because Judaism and Christianity appeared centuries after him. This historical argument could neither be refuted by the mushriks, nor by the Jews or the Christians, because the mushriks themselves admitted that idol-worship in Arabia had started several centuries after Prophet Abraham, and the Jews and the Christians also could not deny that Prophet Abraham had lived long before the beginning of Judaism and Christianity. This obviously meant that the special beliefs and customs which those people thought formed the basis of their religion, were not part of the original religion taught by Prophet Abraham. True religion was the one which had no tinge of those impurities, but was based on those worship and obedience of One Allah alone. That is why the Qur`an says:
"Abraham was neither a Jew nor a Christian, but he was a Muslim, sound in the Faith, and he was not of those who set up partners with Allah. Surely only those people who follow Abraham are entitled to claim a relationship with him. Now this Prophet and the believers are better entitled to this relationship." (AIAn'am: 67, 68).  

Desc No: 51
Obviously the object of this question was to remind the people that the deities which they worshipped were false and absolutely powerless. In Surah AIAnbiya' the same question has been posed thus: "What are these images to which you are so devoted '?" (V. 52).  

Desc No: 52
Though everybody knew that they worshipped idols, their answer implied that they were firm in faith and their hearts were satisfied with it, as if to say, "We also know that these are idols of stone and wood, which we worship, but our faith demands that we should serve and worship them devotedly."  

Desc No: 53
That is, "We do not worship and serve them because they hear our prayers and supplications, or that they can harm and benefit us, but because we have seen our elders worshipping and serving them." Thus, they themselves admitted that the only reason of their worshipping the idols was the blind imitation of their forefathers. In other words, they meant this: "There is nothing new in what you are telling us, We know that these are idols of stone and wood, which do not hear anything, nor can haran or do good; but we cannot believe that our elders who have been worshipping them since centuries, generation after generation, were foolish people. They must have had some good reason for worshipping these lifeless images, so we are doing the same as we have full faith in them."  

Desc No: 54
That is, "Is it enough to say that a religion is true only because it has been held as such by their ancestors ? Should people, generation after generation, go on following their ancestors in their footsteps blindly without ever caring to see whether the deities they worship possess any divine attribute or not, and whether they have any power to influence their destinies? " 

Desc No: 55
That is "When I consider them, I see that if I worship them, I shall ruin myself both in this world and in the Hereafter. As their worship is clearly harmful, worshipping them is worshipping one's enemy." These words of Prophet Abraham bear a close connection with verses 81, 82 of Surah Maryam, which say: "These people have set up other gods than Allah so that they may become their supporters. But they will have no supporter; all of them will not only disown their worship but also become their opponents (on the Day of Judgment)."
It should be noted that Prophet Abraham did not say, "They are enemies to you", but said, "They are enemies to me." In the first case, there was every chance that the people would have felt offended and provoked, because it would have been difficult for them to understand how their own gods could be their enemies. As a matter of fact, Prophet Abraham appealed to the natural feeling of man that he is his own well-wisher and cannot wish ill of himself deliberately. This would inevitably have led the addressees to think whether what they were doing was really for their good and was in no way harmful."  

Desc No: 56
That is, "Of all the deities who are being worshipped in the world, there is only One Allah alone, Lord of the universe, in whose worship I find any good for myself, and Whose worship is the worship of one's own Cherisher and Supporter, and not of one's enemy." Then Prophet Abraham briefly gives the arguments, which nobody could refute, as to why Allah alone is worthy of man's worship and indirectly suggests that his addressees (the idol-worshippers) had no rational basis for worshipping deities other than Allah except in blind imitation of their forefathers.  

Desc No: 57
This is the first reason for which Allah, and One Allah alone, is worthy of man's worship. The people also knew and believed that Allah alone was their Creator without any partner. Not only they but all the polytheists of the world also have always held the belief that even the deities they worshipped were the creation of Allah, and except for the atheists none have ever denied that Allah is the Creator of the whole universe. This argument of Prophet Abraham implied that being a creature, he could only worship his Creator, Who was alone worthy of his worship, and none else, because none besides Allah had any share in His creation.  

Desc No: 58
The second reason for worshipping Allah and Allah alone is that Allah had not become unconcerned with man after creating him and let him alone to see other supporters for help, but had also taken the responsibility of making arrangements for his guidance, protection and fulfilment of his needs. The moment a human child is born, milk is produced for it in the breasts of its mother, and some unseen power teaches it the way to suck it and take it down the throat. From the first day of his life till his death, the Creator has provided in the world around him all necessary means required for every stage of his life for his development and guidance, sustenance and survival. He has also endowed him with all those powers and abilities which are needed to use the means with advantage and given him all necessary guidance for every sphere of life. Then for the protection of human life against all sorts of disease, germs and poisons, He has created such effective antidotes that they have not yet been fully encompassed by human knowledge. If these natural arrangements had not been made, even a thorn-prick would have proved fatal. When this all-pervading mercy and providence of the Creator is supporting and sustaining man at all times in every way, there could be no greater folly and ingratitude on the part of man than this that he should bow down before others than Allah and seek their help in need and trouble.  

Desc No: 59
The third reason for worshipping none but Allah is that man's relation with his God is not merely confined to this worldly life, which will end at death, but extends to life-after-death also. The same God Who brought him into existence, recalls him and there is no power which can stop his return froth the world. No remedy, no physician no god or goddess has ever been able to catch the hand which takes man out of this world. Even all those men who were made deities and worshipped, could not ward off their own deaths. Onlv Allah judges and decides when a particular person is to be recalled from the world, and whenever somebody is recalled by Him, he has to leave this world in any case. Then it is Allah alone Who will decide as to when He should raise back to life all those people who were born in this world and died and buried here, and ask them to account for their worldly lives. Then also nobody will have the power to stop resurrection of himself or others. Every human being will have to rise on the Command of Allah and appear in His Court. Then Allah alone will be the Judge on that Day, and nobody else will be a partner in his judgment in any degree. To punish or to forgive will be entirely in Allah's hand. Nobody will have the power to get somebody forgiven if Allah would want to punish him, and punished if Allah would want to forgive him All those who are regarded as intercessors in the world, will themselves be hoping for Allah's mercy and grace for their forgiveness. In view of these facts anybody who worships others than Allah, is in fact preparing for his own doom. There can be no greater misfortune than this that man should turn away from Allah Who controls his life here as well as in the Hereafter, and should turn for help and support to those who are utterly powerless in this regard.  

Desc No: 60
Hukm here dces not mean "Prophethood", because at the time this prayer was made, Prophet Abraham had already been appointed a Prophet. Even if this prayer was made before that, Prophethood is not bestowed on request, but it is something which Allah Himself bestows on those He wills. That is why, hukm has been translated wisdom, knowledge, right understanding and power of judgment. The Holy Prophet is also reported to have made a similar prayer
: Arinal-ashyaa' Kama hiya: "O Allah, give us the power to see and understand a thing as it really is and to form an opinion about it according to its reality." 

Desc No: 61
"Join me with the righteous": "Give me a righteous society to live in in this world and raise me along with the righteous in the Hereafter." To be raised back to life with the righteous and to attain one's salvation have one and the same meaning. Therefore, this should be the prayer of every person who believes in the life-after-death and in reward and punishment. Even in this world a pious man cherishesthe desire that God should save him from living a life in an immoral and wicked society and should join him with the righteous people. A pious and righteous person will remain iII at ease and restless until either his own society should become clean and pure morally, or heleaves it to join another society which is practising and following the principles of truth and honesty.  

Desc No: 62
"Grant me true renown among posterity": "Grant me the grace that posterity should remember me as a good and pious man after my death and not as one of the unjust people, who were not only wicked themselves, but who left nothing but wickedness behind them in the world. Enable me to perform such high deeds that my life should become a source of light for others for all times to come, and I should be counted among the benefactors of humanity." This is not a prayer for worldly greatness and renown, but for true greatness and renown, which can be achieved only as a result of solid and valuable services. A person's achieving such true renown and glory has two good aspects:
(1) The people of the world get a good example to follow, as against bad examples, which inspires them with piety and encourages them to follow the right way; and
(2) The righteous person will not only get the rewards of works done by posterity who were guided aright by the good example left and set by him, but in addition to his own good works, he will have the evidence of the millions of people in his favour that he had left behind him in the world fountains of guidance, which went on benefiting people, generation after generation, till the Day of Resurrection.  

Desc No: 63
Some commentators have interpreted this prayer of Prophet Abraham for his father's forgiveness to imply that he had prayed to God to grant his father the favour to accept Islam because forgiveness in any case is inter-linked with and dependent upon Faith. But this interpretation is not borne out by the other verses of the Qur'an. The Qur'an says that when Prophet Abraham left his home at the tyrannical treatment of his father, he said, "I bid farewell to you; I shall pray to my Lord to forgive you for He is very kind to me." (Maryam: 47) To fulfill this promise, he not only prayed for the forgiveness of his father, but for both his parents: "Lord, forgive me and my parents..." (Ibrahim: 41). But afterwards he himself realized that an enemy of the Truth, even if he be the father of a believer, does not deserve a prayer of forgiveness. Thus according to verse 114 of AtTaubah: "The prayer of Abraham for his father was only to fulfil a promise he had made to him, but when he realized that he was an enemy of Allah, he disowned him." 

Desc No: 64
That is, "Do not put me to disgrace on the Day of Judgement by inflicting punishment on my father in front of all mankind, when I myself shall be witnessing his punishment helplessly."  

Desc No: 65
It cannot be said with certainty whether vv. 88, 89 are a part of Prophet Abraham's prayer, or they are an addition by Allah. In the first case, they will mean that Prophet Abraham while praying for his father had a full realization of these facts. In the second case, they will be a comment by Allah on Abraham's prayer, as if to say, "On the Day of Judgement, only a sound heart, sound in faith and free from disobedience and sin, will be of any avail to man and not wealth and children, for wealth and children can be useful only if one possesses a sound heart. Wealth will be useful if one would have spent it sincerely and faithfully for the sake of Allah, otherwise even a millionaire will be a poor man there. Children also will he of help only to the extent that a person might have educated them in Faith and good conduct to the best of his ability; otherwise even if the son is a Prophet, his father will not escape punishment, if he died in the state of unbelief, because such a father will have no share in the goodness of his children. "  "




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Tafsir auf arabisch:
Ibn Kathir Tabari Jalalain Qurtubi

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



26.90. Waozlifati aldschannatu lilmuttaqiina

26.90. And the Garden will be brought nigh for those who ward off (evil). (Pickthall)

26.90. Und es wird der Paradiesgarten den Gottesfürchtigen nahe gebracht, (Ahmad v. Denffer)

26.90. Und der (Paradies)garten wird an die Gottesfürchtigen nahe herangebracht. (Bubenheim)

26.90. Der Paradiesgarten wird den Frommen nähergerückt. (Azhar)

26.90. Und die Dschanna wurde den Muttaqi näher gebracht. (Zaidan)

26.90. Und das Paradies wird (an jenem Tag) an die Gottesfürchtigen nahe herangebracht. (Paret)

26.90. Und das Paradies wird den Gottesfürchtigen nahegebracht werden. (Rasul)



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