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3.73. Und glaubt nur jemandem, der eurer Religion folgt. Sag: Gewiß, die (wahre) Rechtleitung ist Allahs Rechtleitung. (Und glaubt nicht,) daß (auch) jemandem (anderen) das gleiche gegeben werde, was euch gegeben wurde, oder daß man mit euch (zu Recht) vor eurem Herrn streite. Sag: Gewiß, die Huld liegt in Allahs Hand. Er gewährt sie, wem Er will. Und Allah ist Allumfassend und Allwissend.

[ al'Imran:73 ]

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27.11. Illa man dhalama thummabaddala husnan baAAda suu-in fa-innii ghafuurun rahiimun

27.11. Save him who hath done wrong and afterward hath changed evil for good. And lo! I am Forgiving, Merciful. (Pickthall)

27.11. Außer dem, der Übles getan hat, dann Gutes, nach Schlechtem, eingewechselt hat, so bin Ich verzeihend, barmherzig, (Ahmad v. Denffer)

27.11. Wer aber Unrecht getan und hierauf nach Bösem Gutes eingetauscht hat, so bin Ich Allvergebend und Barmherzig. (Bubenheim)

27.11. Wenn aber jemand eine unrechte Tat begangen hat und dann das Böse durch das Gute ersetzt, bin ich voller Vergebung, voller Barmherzigkeit. (Azhar)

27.11. außer demjenigen, der Unrecht beging, dann aber Gutes nach dem Schlechten tauschte, dann bin ich doch allvergebend, allgnädig. (Zaidan)

27.11. außer wenn einer gefrevelt hat. (Wenn aber einer gefrevelt hat) und hierauf, nachdem er etwas Böses begangen hat (ba`da suu'in), etwas Gutes (dafür) eintauscht (kann er auf Vergebung rechnen). Ich bin barmherzig und bereit zu vergeben. (Paret)

27.11. Wer aber Unrecht tut und dann Gutes an Stelle des Bösen setzt, dann, wahrlich, bin Ich Allverzeihend, Barmherzig. (Rasul)

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27.12. Waadkhil yadaka fii dschaybika takhrudsch baydaamin ghayri suu-in fii tisAAi ayatin ilafirAAawna waqawmihi innahum kanuu qawman fasiqiina

27.12. And put thy hand into the bosom of thy robe, it will come forth white but unhurt. (This will be one) among name tokens unto Pharaoh and his people. Lo! they were ever evil living folk. (Pickthall)

27.12. Und: Bringe deine Hand in deinen Kleiderausschnitt, sie kommt weiß heraus, ohne Schaden, unter neun Zeichen für Pharao und sein Volk, sie sind ja ein frevelndes Volk! (Ahmad v. Denffer)

27.12. Und stecke deine Hand in deinen Brustschlitz, so kommt sie weiß, jedoch nicht von Übel befallen, heraus. (Dies zählt) zu neun Zeichen, (gerichtet) an Fir´aun und sein Volk. Gewiß, sie sind ein Volk von Frevlern." (Bubenheim)

27.12. Stecke deine Hand durch den Gewandschlitz, so kommt sie ohne Krankheit weiss heraus. Das ist eines von neun Zeichen, mit denen du zu Pharao und seinem Volk gehen sollst, denn sie sind Frevler. (Azhar)

27.12. Und stecke deine Hand in den Ausschnitt deines (Kleides), kommt sie hell unversehrt heraus. (Geh!) mit neuen Ayat zu Pharao und seinen Leuten. Sie waren fisq-betreibende Leute.“ (Zaidan)

27.12. Und stecke deine Hand in deinen Hemdschlitz (dschaib), dann kommt sie weiß (wieder) heraus, ohne daß (es) etwas Schlimmes wäre!" (Das waren zwei) von (insgesamt) neun Zeichen für Pharao und sein Volk (ohne daß sie sich davon hätten überzeugen lassen). Sie waren (eben) frevlerische Leute. (Paret)

27.12. Und steck deine Hand unter deinen Arm; sie wird ohne ein Übel weiß hervorkommen - (dies ist eines) der neun Zeichen für Pharao und sein Volk; denn sie sind ein frevelhaftes Volk." (Rasul)

Tafsir von Maududi für die Ayaat 7 bis 12

(Tell them the story of the time) when Moses said to the people of his house, ( 8 ) "I have seen a fire: I may either bring some information from there or a burning brandso that you may warm yourselves." ( 9 ) When he came to it, a voice called out: ( 10 ) "Blessed is He Who is in the fire and the one who is around it. Glorified is Allah, Lord of the worlds. ( 11 ) O Moses, this is I, Allah, the Almighty, the All-Wise: Just cast down your staff." No sooner did Moses see the staff writhing like a snake ( 12 ) than he turned about and fled, without even looking behind. "O Moses fear not: the Messengers never feel afraid in My Presence, ( 13 ) unless, of course, someone has committed an offence." ( 14 ) Then, if after the evil, he changed (his act) into a good one, I am indeed AllForgiving, All-Merciful. ( 15 ) And just put your hand into your bosom: it will come out shining, without any hurt. These (two Signs) are from among the nine Signs (you will take) ( 16 ) to Pharaoh and his people: they are indeed a very wicked people."

Desc No: 8
This happened at the foot of Mount Tur when the Prophet Moses (peace be upon him) was travelling along with his family in search of a suitable place for settlement, after passing eight to ten years in Madyan (Midian). From Madyan, whose territory lay on both sides of the Gulf of `Aqabah, on the sea-shores of Arabia and the Sinai Peninsula, he reached the place called Mt. Sinai and Jabal Musa in the southern part of the Peninsula, which at the time of the revelation of the Qur'an was well known as Tur. (See also The Meaning of Qur'an, Vol. VIII Ash-Shu'araa', E.N. 115). The details of this story have already been given in Surah Ta Ha: 9-24 above and will, follow in Surah Al-Qasas: 29-36 below. 

Desc No: 9
The context shows that it was a cold wintry night and the Prophet Moses was passing through unfamiliar land. Therefore, he said to his family, "Let me go and fmd out what habitation it is where a fire is alight, and get some information about the travelling routes and the nearby habitations. I shall at least bring a few embers for you to light a fire and warm yourselves."
The place where the Prophet Moses had seen a burning bush is situated at about 5,000 ft. above sea level at the foot of Mt. Tur. Constantine, the first Christian Emperor of the Roman Empire, had a church built in about 365 A.D. right at the spot where this event had occurred. Two hundred years later Emperor Justinian had a monastery built which included the church built by Constantine as well. Both the monastery and the church stand even today and are under the control of the monks of the Greek Orthodox Church. Some photographs of it are given on the opposite page. 

Desc No: 10
According to AI-Qasas: 30, the voice was calling out from a tree. What one understands from this is this: A sort of a fire was alight on the ground on the edge of the valley, but neither was anything burning nor any smoke arising. In the midst of the fire there stood a lush green tree from which a voice started calling out this all of a sudden.
This is a strange thing which the Prophets of Allah have been experiencing. When the Holy Prophet Muhammad (may Allah's peace be upon him) was first blessed with Prophethood, an Angel appeared before him in the solitude of the Gave of Hira' and started delivering Allah's Message. A similar thing happened with the Prophet Moses also. A journeying person has halted at a place, sees a fire at a distance, approaches it in order to get some information abort the route, or to pick a burning ember, and suddenly Allah, Lord of the Worlds, the Infinite, the Inconceivable Being, starts speaking to him. On such occasions, there exists externally as well as within the Prophets' own selves an extraordinary state which fills them with the assurance that it is not a jinn or a satan or an illusion of their own mind, nor are their senses being deceived, but it is the Lord of the universe, or His Angel, who is speaking to them. (For further explanation, see E.N. 10 of An-Najm).  

Desc No: 11
Here the use of the words Subhan -Allah (glorified is Allah) is meant to warn the Prophet Moses to this effect: "You should never think that Allah, Lord of the universe, is sitting in the tree, or has entered into it, or that His absolute Light hasconcentrated itself into the limited sphere of your sight, or some tongue is functioning in some mouth to produce speech, but it is Allah, Who is Pure and Free from all such limitations, Who is Himself speaking to you." 

Desc No: 12
In Surahs Al-A`raf and Ash-Shu`araa', the snake has been called thu`ban (a large serpent) but here jaann, a small snake. The reason is that in physical size it was a serpent but in movement it was swift like a small snake. The same thing has been expressed by hayyatun tas `a (a running snake) in Ta Ha: 20.  

Desc No: 13
That is, "In My Presence there is no danger of any harm to the Messenger. When I call someone into My Presence to appoint him to the high office of Prophethood, I Myself become responsible for his safety. Therefore, the Messenger should remain fearless and confident in every kind of unusual situation: it will never harm or hurt him in any way. " 

Desc No: 14
This exception can be contiguous as well as remote. In the first case it will imply that there can be a genuine cause of fear if the Messenger has committed an offence; in the second case it will mean: "None should have any cause of fear in My Presence, unless, of course, someone has committed an offence." 

Desc No: 15
That is, "If even an offender repents and reforms himself and does good instead of evil, I will pardon him. ¦ This implied both a warning and a good news. The Prophet Moses had killed a Copt inadvertently and fled from Egypt. This was an offence to which a subtle reference was made. When this offence was committed un-intentionally by the Prophet Moses, he had immediately offered repentance to Allah, saying, "O my Lord ! I have sinned against myself, so forgive me." So, "Allah forgave him" there and then. (Al-Qasas: 16). Here the good news of the same forgiveness has been given him, as if to say, "O Moses, there could be a genuine cause for you to feel afraid in My Presence, because you had committed an offence, but when you have changed the evil into good, I have nothing but forgiveness and mercy for you. I have not called you here at this time to punish you, but I am going to send you on a great mission with wonderful miracles."  

Desc No: 16
According to Surah Bani Isra'il:101, the Prophet Moses had been granted nine clearly visible Signs, which according to the details given in AI-A`raf were the following: (1) The staff's turning into a serpent, 12) the shining hand when it was drawn out of the armpit, (3) public triumph over the magicians, (4) occurrence of a widespread famine in the land as foretold by the Prophet Moses, t5) the storm, (6) the locusts, (7) the incidence of weevils in the grain stores and of lice among human beings and animals, (8) the frogs, and (9) the rain of blood. (Far explanation, see E.N. 43 of Az Zukhruf)..   "

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27.13. Falamma dschaat-hum ayatunamubsiratan qaluu hatha sihrun mubiinun

27.13. But when Our tokens came unto them, plain to see, they said: This is mere magic, (Pickthall)

27.13. Und als Unsere Zeichen zu ihnen kamen, deutlich anschaubar, sagten sie: Das ist klarer Zauber", (Ahmad v. Denffer)

27.13. Als dann Unsere Zeichen offenkundig sichtbar zu ihnen kamen, sagten sie: "Das ist deutliche Zauberei." (Bubenheim)

27.13. Als Unsere deutlichen Zeichen zu ihnen kamen, sagten sie: "Das ist offenkundiger Zauber." (Azhar)

27.13. Und als zu ihnen Unsere Einblick gewährenden Ayat kamen, sagten sie: „Dies ist eine eindeutige Magie.“ (Zaidan)

27.13. Als unsere Zeichen deutlich sichtbar (mubsiratan) zu ihnen kamen, sagten sie: "Das ist offensichtlich Zauberei." (Paret)

27.13. Doch als Unsere sichtbaren Zeichen zu ihnen kamen, sagten sie: "Das ist offenkundige Zauberei." (Rasul)

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27.14. Wadschahaduu biha waistayqanat-haanfusuhum dhulman waAAuluwwan faondhurkayfa kana AAaqibatu almufsidiina

27.14. And they denied them, though their souls acknowledged them, for spite and arrogance. Then see the nature of the consequence for the wrong doers! (Pickthall)

27.14. Und sie bestritten sie, und sie waren selbst überzeugt davon in Unrecht und Überheblichkeit, also sieh, wie das endgültige Ende der Unheilstifter war. (Ahmad v. Denffer)

27.14. Und sie verleugneten sie, obwohl sie selbst davon überzeugt waren, aus Ungerechtigkeit und Überheblichkeit. So schau, wie das Ende der Unheilstifter war. (Bubenheim)

27.14. Doch sie lehnten Gottes Zeichen ab, ungerecht und überheblich wie sie waren, obwohl sie innerlich davon überzeugt waren. Sieh, wie das Ende der Unheilstifter war! (Azhar)

27.14. Und sie verleugneten sie, während ihre Seelen daran Gewißheit fanden - aus Übertretung und Arroganz. Also siehe, wie das Anschließende von den Verderben-Anrichtenden war. (Zaidan)

27.14. Und sie leugneten sie in frevelhafter und überheblicher Weise, obwohl sie selber davon überzeugt waren. Schau nur, wie das Ende derer war, die Unheil anrichteten! (Paret)

27.14. Und sie verwarfen sie in Ungerechtigkeit und Hochmut, während ihre Seelen doch von ihnen überzeugt waren. Siehe nun, wie das Ende derer war, die Unheil anrichteten! (Rasul)

Tafsir von Maududi für die Ayaat 13 bis 14

But when Our clear Signs came before those people, they said, "This is plain magic." They rejected those Signs out of sheer injustice and vanity, whereas in their heart of hearts they were convinced. ( 17 ) See, then, what fate those mischief-makers met.

Desc No: 17
As mentioned at other places in the Qur'an, whenever a plague befell Egypt as foretold by the Prophet Moses, Pharaoh would say, "O Moses, pray to your Lord to remove this plague; then we shall submit to what you say." But as soon as the plague was removed, Pharaoh would break his promise. (Al-A'raf: 134, Az-Zukhruf: 49-50). The Bible also has mentioned it (Exod., chs. 8 to 10), and otherwise also it could not be imagined that the occurrence of a famine throughout the country and the coming of a violent storm and the incidence of the locusts and the frogs and the weevils in such abundance could be due to any trick of magic. The miracles were so manifest that even a stupid person could not help realizing that the occurrence of the plagues on such a large scale and their removal at the Prophet's prayer could be only due to Allah, Lord of all Creation's power and authority. That is why the Prophet Moses had told Pharaoh plainly: "You know it full well that none but the Lord of the heavens and the earth has sent down these Signs." (Bani lsra'il:102). But the reason why Pharaoh and his chiefs rejected Moses knowingly wa: "What! should we believe in these two men who are human beings like curselves and whose people are our bondsmen'?" (AIMu'minun: 47)  

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27.15. Walaqad atayna dawuudawasulaymana AAilman waqala alhamdulillahi alladhii faddalana AAalakathiirin min AAibadihi almu/miniina

27.15. And We verily gave knowledge unto David and Solomon, and they said: Praise be to Allah, Who hath preferred us above many of His believing slaves! (Pickthall)

27.15. Und bestimmt haben Wir schon Dawud und Sulaiman Wissen gegeben und sie beide sagten: "Das Lob ist für Allah, der Uns begünstigt hat gegenüber vielen von Seinen gläubigen Knechten." (Ahmad v. Denffer)

27.15. Und Wir gaben bereits Dawud und Sulaiman Wissen. Und sie sagten: "(Alles) Lob gehört Allah, der uns vor vielen Seiner gläubigen Diener bevorzugt hat!" (Bubenheim)

27.15. Wir haben David und Salomo Wissen gewährt. Sie sagten: "Gott sei gepriesen, Der uns vielen Seiner gläubigen Diener vorgezogen hat." (Azhar)

27.15. Und gewiß, bereits ließen WIR Dawud und Sulaiman Wissen zuteil werden. Und beide sagten: „Alhamdulillah: Alles Lob gebührt ALLAH, Der uns vor vielen Seiner Diener begünstigt hat.“ (Zaidan)

27.15. Und wir haben doch (seinerzeit) dem David und Salomo Wissen gegeben. Sie sagten: "Lob sei Allah, der uns vor vielen seiner gläubigen Diener (mit besonderen Gaben) ausgezeichnet hat!" (Paret)

27.15. Und wahrlich, Wir gaben David und Salomo Wissen, und beide sagten: " Alles Lob gebührt Allah, Der uns erhöht hat über viele Seiner gläubigen Diener." (Rasul)

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27.16. Wawaritha sulaymanu dawuudawaqala ya ayyuha alnnasuAAullimna mantiqa alttayri wauutiinamin kulli schay-in inna hatha lahuwa alfadlualmubiinu

27.16. And Solomon was David ' s heir. And he said: O mankind! Lo! we have been taught the language of birds, and have been given (abundance) of all things. This surely is evident favor. (Pickthall)

27.16. Und es beerbte Sulaiman Dawud, und er sagte: "lhr, die Menschen, uns wurde die Äußerungsweise der Vögel gelehrt, und uns wurde von jeder Sache gegeben, dies ist ja bestimmt die klare Gunst." (Ahmad v. Denffer)

27.16. Und Sulaiman beerbte Dawud und sagte: "O ihr Menschen, uns ist die Sprache der Vögel gelehrt worden, und uns wurde von allem gegeben. Das ist wahrlich die deutliche Huld." (Bubenheim)

27.16. Salomo war der Erbe Davids. Er sagte: "O ihr Menschen! Uns wurde die Sprache der Vögel gelehrt, und wir haben von allen Gaben bekommen. Das ist die offenkundige Huld." (Azhar)

27.16. Und Sulaiman beerbte Dawud. Und er sagte: „Ihr Menschen! Uns wurde die Sprache der Vögel beigebracht und von allen Dingen zuteil. Gewiß, dies ist doch die eindeutige Gunst.“ (Zaidan)

27.16. Und Salomo beerbte den David. Er sagte: "Ihr Menschen! Man hat uns die Sprache der Vögel gelehrt, und wir haben (auch sonst) allerlei (geschenkt) bekommen (was anderen vorenthalten worden ist). Das ist ein deutliches Zeichen von (Allahs) Huld." (Paret)

27.16. Und Salomo wurde Davids Erbe, und er sagte: "O ihr Menschen, die Sprache der Vögel ist uns gelehrt worden; und alles wurde uns beschert. Das ist wahrlich die offenbare Huld." (Rasul)

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27.17. Wahuschira lisulaymanadschunuuduhu mina aldschinni waal-insi waalttayrifahum yuuzaAAuuna

27.17. And there were gathered together unto Solomon his armies of the jinn and humankind, and of the birds, and they were set in battle order; (Pickthall)

27.17. Und es wurden für Sulaiman seine Heerscharen von den Dschinn und der Menschheit und den Vögeln zusammengebracht, und sie wurden zum Abmarsch eingeteilt, (Ahmad v. Denffer)

27.17. Und versammelt wurden für Sulaiman seine Heerscharen - unter den Ginn, Menschen und Vögeln -, und so wurden sie in Reihen geordnet. (Bubenheim)

27.17. Vor Salomo wurden seine Streiter - Dschinn, Menschen und Vögel - versammelt und in Reih und Glied aufgestellt. (Azhar)

27.17. Und für Sulaiman wurden seine Soldaten von den Dschinn, den Menschen und den Vögeln 2 versammelt, so werden sie geordnet beisammengehalten. (Zaidan)

27.17. Dem Salomo wurden seine Truppen - Dschinn, Menschen und Vögel - (zu einem Feldzug) versammelt und in Reih und Glied gebracht. (Paret)

27.17. Und dort vor Salomo wurden dessen Heerscharen der Dschinn und Menschen und Vögel versammelt, und sie standen in Reih und Glied geordnet , (Rasul)

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27.18. Hatta idha ataw AAalawadi alnnamli qalat namlatun ya ayyuhaalnnamlu odkhuluu masakinakum la yahtimannakumsulaymanu wadschunuuduhu wahum la yaschAAuruuna

27.18. Till, when they reached the Valley of the Ants, an ant exclaimed: O ants! Enter your dwellings lest Solomon and his armies crush you, unperceiving. (Pickthall)

27.18. Bis, als sie zum Tal der Ameisen kamen, eine Ameise sagte: "lhr, die Ameisen! Geht in eure Wohnstätten, daß euch keinesfalls Sulaiman und seine Heerscharen zermalmen, und sie sind es nicht gewahr." (Ahmad v. Denffer)

27.18. Als sie dann zum Ameisental kamen, sagte eine Ameise: "O ihr Ameisen, geht in eure Wohnungen hinein, damit euch ja nicht Sulaiman und seine Heerscharen niederwalzen, ohne daß sie merken." (Bubenheim)

27.18. Als sie ins Tal der Ameisen kamen, sagte eine Ameise: "O ihr Ameisen! Geht in eure Wohnungen, sonst zertreten euch Salomo und seine Streiter, ohne es zu merken." (Azhar)

27.18. Als sie dann beim Tal der Ameisen ankamen, sagte eine Ameise: „Ihr Ameisen! Geht in eure Nester hinein, damit Sulaiman und seine Soldaten euch nicht zertreten, während sie es nicht merken.“ (Zaidan)

27.18. Als sie schließlich ins Tal der Ameisen kamen, sagte eine von ihnen: "Ihr Ameisen! Geht in eure Wohnungen hinein, damit Salomo und seine Truppen euch nicht zermalmen, ohne es zu merken!" (Paret)

27.18. bis dann, als sie zum Tale der Ameisen kamen, eine Ameise (darunter) sagte: "O ihr Ameisen, geht in eure Wohnungen hinein, damit euch Salomo und seine Heerscharen nicht zertreten, ohne daß sie es merken." (Rasul)

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27.19. Fatabassama dahikan min qawlihawaqala rabbi awziAAnii an aschkura niAAmataka allatiianAAamta AAalayya waAAala walidayya waan aAAmala salihantardahu waadkhilnii birahmatika fii AAibadikaalssalihiina

27.19. And (Solomon) smiled, laughing at her speech, and said: My Lord, arouse me to be thankful for Thy favor wherewith Thou hast favored me and my parents, and to do good that shall be pleasing unto Thee, and include me in (the number of) Thy righteous staves. (Pickthall)

27.19. Da lächelte er, zum Lachen gebracht durch ihr Wort, und er sagte: "Mein Herr, erteile mir, daß ich Dir Deine Wohltat danke, mit der Du mir wohlgetan hast und meinen Eltern, und daß ich Rechtschaffenes tue, das Dir wohlgefällig ist, und lasse mich durch Deine Barmherzigkeit eintreten unter Deine rechtschaffenen Knechte." (Ahmad v. Denffer)

27.19. Da lächelte er erheitert über ihre Worte und sagte: "Mein Herr, veranlasse mich, für Deine Gunst zu danken, die Du mir und meinen Eltern erwiesen hast, und rechtschaffen zu handeln, womit Du zufrieden bist. Und lasse mich durch Deine Barmherzigkeit eingehen in die Reihen Deiner rechtschaffenen Diener." (Bubenheim)

27.19. Er lächelte über das, was sie gesagt hatte und sprach: "O mein Herr! Halte mich dazu an, Dir für Deine Gnade, die Du mir und meinen Eltern erwiesen hast, zu danken und gute Werke zu verrichten, die Dir gefallen, und nimm mich durch Deine Barmherzigkeit unter Deine rechtschaffenen Diener auf!" (Azhar)

27.19. Dann lächelte er doch wegen ihrer Aussage und sagte: „Mein HERR! Gib mir ein, dass ich deiner Wohltat, die DU mir und meinen Eltern gewährt hast, Dankbarkeit erweise, und dass ich gottgefällig Gutes tue, woran DU Wohlgefallen findest. Und laß mich mit Deiner Gnade unter Deinen gottgefällig guttuenden Dienern sein!“ (Zaidan)

27.19. Da lächelte er (fatabassama daahikan) über ihre Worte und sagte: "Herr! Halte mich dazu an, daß ich dir für deine Gnade, die du mir und meinen Eltern erwiesen hast, dankbar bin, und daß ich tue, was recht ist und womit du zufrieden bist! Und laß mich (dereinst) durch deine Barmherzigkeit in (die Schar) deine(r) rechtschaffenen Diener eingehen!" (Paret)

27.19. Da lächelte er heiter über ihre Worte und sagte: "Mein Herr, gib mir ein, dankbar für die Gnade zu sein, die Du mir und meinen Eltern gewährt hast, und (gib mir ein,) Gutes zu tun, das Dir wohlgefällig sei, und nimm mich in Deiner Barmherzigkeit unter Deine rechtschaffenen Diener auf." (Rasul)

Tafsir von Maududi für die Ayaat 15 bis 19

(On the other hand,) We gave knowledge to David and Solomon, ( 18 ) and they said, "Praise is for Allah Who exalted us above many of His believing servants." ( 19 ) And Solomon succeeded David, ( 20 ) and he said, "O people, we have been taught the speech of the birds, ( 21 ) and we have been granted all sorts of things. ( 22 ) This is indeed a great favour (of Allah)." For Solomon were gathered hosts of jinn and men and birds, ( 23 ) which were kept under strict discipline. (Once he was marching in an expedition with them) until when they came to the valley of the ants, an ant said, "O ants, get into your holes lest Solomon and his hosts should trample you down without even knowing it. " ( 24 ) Hearing its words, Solomon laughed smilingly and said "O My Lord, restrain ( 25 ) me so that I may render thanks to Thee for Thy favours which Thou hast bestowed upon the and my parents, and (enable me) to do such good works as may please Thee; and admit me, by Thy mercy, among Thy righteous servants. " ( 26 )

Desc No: 18
That is, the knowledge of the Reality, the knowledge that whatever they have is not theirs but the gift of Allah and whatever rights they have been granted over those things should be used strictly according to Allah's will, for they will be held answerable before Allah, the real Owner, for the right and wrong use of those rights. This knowledge is the opposite of the ignorance in which Pharaoh was involved. The type of character built on the ignorance has been presented in the preceding verses. Now, in the following verses, the model of the character built on the knowledge is being presented. The sort of kingdom, wealth, power and grandeur were common on both the sides. The Pharaoh had been given these as well as the Prophets David and Solomon. But the distinction of the ignorance and the knowledge built and moulded them into entirely different personalities. 

Desc No: 19
That is, "There were other believing, servants as well, who could be blessed with vicegerency. But it is only Allah's favour, not due to any special quality in ourselves, that He has chosen us to be rulers over this kingdom."  

Desc No: 20
Succession here dces not mean inheritance of wealth and properties, but the succession to the Prophet David in the Prophethood and vicegerency. For the wealth and possessions, if at all transferred, could not be transferred to the Prophet Solomon only, because Prophet David had other children also. Therefore, this verse cannot be cited to refute the Hadith reported from the Holy Prophet, saying, "The inheritance left by us, the Prophets, is not divided as such. whatever we leave behind is charity." (Bukhari) And: "There is no heir to a Prophet. Whatever he leaves behind, is divided among the needy and the indigent of the Muslims." (Musnad Ahmad. Traditions from Abu Bakr, Ahadith No. 60 and 78).
The Prophet Solomon was the youngest son of the Prophet David. His Hebrew name Solomon is a synonym of Salim (right-minded, affable). He succeeded the Prophet David in 965 B.C. and ruled his kingdom for forty years, till 926B.C. For other details of his life and works, see E. N.'s 74-75 of AIAnbiyaa in The Meaning of the Qur'an, Vol. VII). Our commentators have greatly exaggerated' the vastness of his kingdom, and have held that he ruled over a large part of the world. The fact, however. is that his kingdom comprised only the present Palestine and Transjordan and a part of Syria. (See Map: Kingdom of the Prophets David and Solomon, The Meaning of the Qur'an, Vol. II, Bani Israel E. N. 7). 

Desc No: 21
There is no mention in the Bible that the Prophet Solomon had been taught speech of the birds and animals, though the Israelite traditions contain a reference to it. (Jewish Encyclopedia, Vol. Xl.p. 598)  

Desc No: 22
That is, "Allah has bestowed on us all sorts of things." This, however, should not be understood literally; it only means the abundance of the wealth and the means of life granted by Allah. This was not said proudly by Prophet Solomon but only to express his gratitude to Allah for His grace and bounty and favours. 

Desc No: 23
The Bible dces not either make any mention that there were jinns also in the Prophet Solomon's armies, and he took service from them; but the Talmud and the rabbinical traditions contain details of this. (Jewish Encyclopedia, Vol. XI, p. 440). Some of the present-day writers have strained every nerve to prove that the words jinn and fair do not refer to the jinns and birds but to men who performed different duties in the Prophet Solomon's army. They say that the Jinn haply the people of the mountain tribes whom Prophet Solomon had subdued and who performed teats of great strength and skill under him; and fair implies cavalry which could move much faster than the infantry. But these are indeed the worst examples of misinterpreting the Qur'an. The Qur'an here mentions three distinct kinds of the army consisting of the men, the jinns and the birds, and all the three gave been qualified by the prefix a1 (alif-!am) to denote a class. Therefore, al jinn and al--tair could not be included in al-ins (the men), but could be two separate and different classes from the men. Moreover, a person who has a little acquaintance with Arabic cannot imagine that in this language the mere word a/ Jinn could ever imply a group of the men, or al--tair troops mounted on horses, nor could any Arab understand these meanings from these words. Calling a man a jinn only figuratively because of some supernatural feat of his, or a woman a fairy because of her beauty, or a fast moving person a bird dces not mean that the words Jinn and fairy and bird will henceforth be taken to mean a powerful man and a beautiful woman and a fast moving person respectively. These are only the metaphoric and not the real meanings of these words. In a discourse, a word is used in its figurative instead of its real meaning, and the listeners also will take it in that meaning, only when there exists in the context a clear pointer to its being figurative. What, after all, is the pointer in the context here from which one may understand that the words jinn and tair have been used not in their real and lexical meaning but in their figurative meaning? Contrary to this, the work and the state of a member each of the two groups that have been mentioned in the following verses, fall entirely against the purport of this interpretation. If a person dces not want to believe in something stated in the Qur'an, he should frankly say that he does not believe in it. But it would be moral cowardice and intellectual dishonesty if one should force the clear words of the Qur'an to give the meaning that he wants them to give, and tell the world that he believes in what the Qur'an says, whereas he dces not, in fact, believe in it but believes in his own distorted meaning. 

Desc No: 24
This verse also has been greatly misconstrued by some commentators of the present day. They say that wad-in naml does not mean "valley of the ants", but it is the name of a valley that was in Syria, and namlah does not mean an ant but it is the name of a tribe. Thus, according to them, the verse means this: "When the Prophet Solomon reached the valley of the ants, a Namilite said, 'O people of the Naml tribe ......" But this also is an interpretation which is not supported by the words of the Qur'an. Even if we took wad-in-naml to be the name of a valley and supposed that it was inhabited by the tribe of Bani an-Naml, it would be against the Arabic idiom and usage to speak of a member of the tribe as namlah. Although there are many Arab tribes which have been named after the animals, e.g. Kalb (dog), Asad (lion), etc"., yet no Arab would ever say in respect of a member of the Kalb or the Asad tribe: "A dog said, or a lion said, etc. Therefore, it would be against the Arabic idiom to say in respect of a member of the Naml tribe: "A namlah (ant) said this." Then a member of the Naml tribe's warning the people of his tribe, saying, "O Namilites, get into your houses lest Solomon's hosts should trample you down without even knowing it," becomes meaningless, It has never happened that an army of men should have trampled down a group of men without knowing it. If the army has come with the intention of an attack, it would be useless for the other side to get into their houses, for in that case the invaders would follow them into their houses, and trample them more ruthlessly. And if the army is only on the routine march, it is just enough to clear off the way for it. Human beings may be harmed by the marching columns, but it can never happen that the soldiers on the march would trample down other men without knowing it. Therefore, if Bani an-Naml were a tribe of human beings, and one of its members were to warn his people, then in case of an attack, he would have said, "O Namilites, flee your houses and take refuge in the mountains lest Solomon's armies should destroy you. " And in case there was no danger of an attack, he would have said, "O Namilites, clear off the way lest one of you should be harmed by the marching columns of Solomon's armies."
This error in the interpretation is on account of the Arabic idiom and the subject-matter. As for the name of the valley and the tribe of Bani an-Naml inhabiting it, it is a mere hypothesis for which there exists no scientific proof. Those who hold that wad-in -naml was the name of a valley have themselves pointed out that it had been so named because of the abundance of ants in it. Qatadah and Muqatil say, "It is a valley in the land of Syria where ants are found in abundance. But in no book of history and geography and in no archaeological research it is mentioned that it was inhabited by a tribe called Bani an-Naml. Thus, it is merely a concoction that has been invented to support one's own interpretation .
This story is also found in the Israelite traditions but its latter portion falls against the Qur'an as well as against the regal dignity of the Prophet Solomon. According to it, when the Prophet Solomon was passing through a valley which abounded in ants, he heard an ant calling out to the other ants to say, "Get into your holes, otherwise you will be trampled down by Solomon's hosts." At this, Prophet Solomon displayed great vanity before the ant to which the ant rejoined, " What are you?-the product of a mere sperm-drop ! " Hearing this the Prophet Solomon felt greatly ashamed. (Jewish Encyclopedia, Vol. X1, p. 440). This shows how the Qur'an corrects the wrong traditions of the Israelites, and cleanses the filthy spots with which they had themselves branded the characters of their Prophets. It is these traditions about which the Western orientalists shamelessly claim that the Qur'an has plagiarized them for its narratives.
Rationally also it is not at all inconceivable that an ant should warn members of its' own species of an impending danger and tell them to get into their holes. As for the question as to how the Prophet Solomon heard it, the answer is: It is not all difficult to understand the crude speech of an ant for a person whose senses can comprehend and receive a subtle message like the Word of Revelation  

Desc No: 25
"Restrain me...thanks to Thee" means this: "O my Lord! the wonderful powers and abilities that You have given me are such that if I become even a little forgetful and heedless, I might transgress the bounds of service and be puffed up with pride and go astray. Therefore, O my Lord, restrain me so that I may remain grateful to You for all Your blessings instead of being ungrateful. "  

Desc No: 26
"Admit me..righteous servants" probably implies this: "I should be included among the righteous in the Hereafter and should enter Paradise along with them." For a person who dces righteous acts will automatically be righteous, but one's entry into Paradise in the Hereafter cannot come about merely on the strength of one's good works, but it will depend on Allah's mercy. According to a Hadith, the Holy Prophet once said, "Merely the deeds of any one of you will not enable him to enter Paradise." It was asked, "In your case too, O Messenger of Allah?" He replied, "Yes, I also shall not enter Paradise only on the strength of my deeds, unless Allah Almighty covers me with His mercy."
This prayer of the Prophet Solomon on this occasion becomes irrelevant if an Naml is taken to mean a vibe of human beings and namlah a member of that tribe. After all, there could be nothing extraordinary in the warning given by a member of a human tribe to the people of his vibe about the approaching troops of a powerful king that it should have induced the king to make such a prayer to Allah. However, a person's having such a wonderful power of comprehension that he may hear the speech of an ant from a distance and also understand it, is certainly something extraordinary, which can involve a person in self-conceit and vanity. In such a case only the prayer of the Prophet Solomon can be relevant.  "

Medina-Musshaf Seite 378

Mehr Übersetzungen

Tafsir auf arabisch:
Ibn Kathir Tabari Jalalain Qurtubi

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

27.20. Watafaqqada alttayra faqalama liya la ara alhudhuda am kana minaalgha-ibiina

27.20. And he sought among the birds and said: How is it that I see not the hoopoe, or is he among the absent? (Pickthall)

27.20. Und er suchte die Vögel durch und sagte: " Was ist mit mir, daß ich den Wiedehopf nicht sehe, oder ist er einer von den Abwesenden? (Ahmad v. Denffer)

27.20. Und er schaute bei den Vögeln nach. Da sagte er: "Wie kommt es, daß ich den Wiedehopf nicht sehe? Befindet er sich etwa unter den Abwesenden? (Bubenheim)

27.20. Er musterte die Vögel und sprach: "Warum sehe ich den Wiedehopf nicht? Oder ist er abwesend? (Azhar)

27.20. Und er inspizierte die Vögel, dann sagte er: „Weshalb sehe ich den Wiedehopf nicht? Oder ist er etwa von den Abwesenden? (Zaidan)

27.20. Und er musterte die Vögel und sagte: "Warum sehe ich den Wiedehopf nicht? (Hat er sich irgendwo versteckt) oder ist er (etwa überhaupt) abwesend? (Paret)

27.20. Und er musterte die Vögel und sagte: "Wie kommt es, daß ich den Wiedehopf nicht sehe? Ist er abwesend? (Rasul)

11-20 von 93 Ayaat, Seite 2/10


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