alhamdulillah.net
Assalamu Alaikum und willkommen auf www.alhamdulillah.net, Eurer Webseite für Tafaasir und Übersetzungen von Quran und Sunnah.

Quran mit verschiedenen Übersetzungen - Vollständige Hadith-Sammlungen in deutscher Übersetzung - Tafsir und Kommentare auf englisch und arabisch - Vollständige Übersetzungen von arabischen Tafaasir - Quran Suche und Rezitation - Tafsir von Maududi

Der edle Koran in deutscher ??bersetzung Sahih Werk von Imam Buchari in deutscher Übersetzung Riyaad usSalihin - G??rten der Tugendhaften von Imam an-Nawawi al-Bayaan Sammlung 1400 Hadithe Sammlung Sahih Bukhari englisch Sahih Muslim englisch Muwatta Imam Malik englisch

Quran
Wichtiger Hinweis:
Ayaat ulQuran müssen im Kontext im Quran und mit Tafsir studiert werden.


18.110. Sag: Gewiß, ich bin ja nur ein menschliches Wesen gleich euch; mir wird (als Offenbarung) eingegeben, daß euer Gott ein Einziger Gott ist. Wer nun auf die Begegnung mit seinem Herrn hofft, der soll rechtschaffen handeln und beim Dienst an seinem Herrn (Ihm) niemanden beigesellen.

[ alKahf:110 ]


Besucher Online
Im Moment sind 11 Besucher online






Suche in den deutschen Übersetzungen
Suche im englischen Tafsir von Maududi

Alle Suren anzeigen | arRum | 11-20 von 60 Ayaat, Seite 2/6

 

[  «  Anfang  1  2  3  4  5  6  »  Ende  ]


Nummer der Surah  Nummer der Ayah 
Surah lesen   


Medina-Musshaf Seite 405

Mehr Übersetzungen

Tafsir auf arabisch:
Ibn Kathir Tabari Jalalain Qurtubi

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



30.11. Allahu yabdao alkhalqa thummayuAAiiduhu thumma ilayhi turdschaAAuuna

30.11. Allah produceth creation, then He reproduceth it, then unto Him ye will be returned. (Pickthall)

30.11. Allah beginnt erstmals die Schöpfung, dann bringt Er sie wieder, dann werdet ihr zu Ihm zurückgebracht, (Ahmad v. Denffer)

30.11. Allah macht die Schöpfung am Anfang und wiederholt sie hierauf. Dann werdet ihr zu Ihm zurückgebracht. (Bubenheim)

30.11. Gott beginnt die Schöpfung, wiederholt sie, und dann werdet ihr zu Ihm zurückgebracht werden. (Azhar)

30.11. ALLAH beginnt die Erschaffung, dann wiederholt ER sie, dann werdet ihr zu Ihm zurückgebracht. (Zaidan)

30.11. Allah vollzieht die Schöpfung ein erstes Mal (zur Existenz im Diesseits). Hierauf wiederholt er sie (bei der Auferweckung zur Existenz im Jenseits), worauf ihr zu ihm zurückgebracht werdet. (Paret)

30.11. Allah bringt die Schöpfung hervor; sodann läßt er sie wiederholen; dann werdet ihr zu Ihm zurückgebracht. (Rasul)



Medina-Musshaf Seite 405

Mehr Übersetzungen

Tafsir auf arabisch:
Ibn Kathir Tabari Jalalain Qurtubi

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



30.12. Wayawma taquumu alssaAAatuyublisu almudschrimuuna

30.12. And in the day when the Hour riseth the righteous will despair. (Pickthall)

30.12. Und am Tag, an dem die Stunde ersteht, verzweifeln die Verbrecher, (Ahmad v. Denffer)

30.12. Und am Tag, da sich die Stunde erhebt, werden die Übeltäter ganz verzweifelt sein. (Bubenheim)

30.12. Wenn die Stunde des Jüngsten Gerichts kommt, werden die Frevler völlig verzweifelt sein. (Azhar)

30.12. Und an dem Tag, wenn die Stunde anschlägt, schweigen die schwer Verfehlenden. (Zaidan)

30.12. Und am Tag, da die Stunde (des Gerichts) sich einstellt, werden die Sünder ganz verzweifelt sein (yublisu). (Paret)

30.12. Und an dem Tage, da die Stunde herankommt, werden die Schuldigen von Verzweiflung überwältigt sein. (Rasul)



Medina-Musshaf Seite 405

Mehr Übersetzungen

Tafsir auf arabisch:
Ibn Kathir Tabari Jalalain Qurtubi

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



30.13. Walam yakun lahum min schuraka-ihimschufaAAao wakanuu bischuraka-ihim kafiriina

30.13. There will be none to intercede for them of those whom they made equal with Allah. And they will reject thee partners (whom they ascribed unto Him). (Pickthall)

30.13. und es gibt für sie von ihren Mitgöttern keine Fürsprecher, und sie sind an ihre Mitgötter Glaubensverweigerer, (Ahmad v. Denffer)

30.13. Sie haben dann an ihren Teilhabern keine Fürsprecher und werden ihre Teilhaber verleugnen. (Bubenheim)

30.13. Die Gefährten, die sie Gott beigesellt haben, werden dann keine Fürsprache für sie einlegen können, und sie sind es, die sie zu Ungläubigen gemacht haben. (Azhar)

30.13. Und für sie gibt es unter den von ihnen Beigesellten keine Fürbittenden. Und sie pflegen dann den von ihnen Beigesellten gegenüber Kufr zu betreiben. (Zaidan)

30.13. Sie haben dann an ihren Teilhabern keine Fürsprecher, und sie glauben (dann) nicht (mehr) an ihre Teilhaber. (Paret)

30.13. Denn keiner von ihren Partnern wird ihr Fürsprecher sein; und sie werden ihre Partner verleugnen. (Rasul)



Medina-Musshaf Seite 405

Mehr Übersetzungen

Tafsir auf arabisch:
Ibn Kathir Tabari Jalalain Qurtubi

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



30.14. Wayawma taquumu alssaAAatuyawma-idhin yatafarraquuna

30.14. In the day when the Hour cometh, that day they will be sundered. (Pickthall)

30.14. Und am Tag, an dem die Stunde ersteht, an diesem Tag trennen sie sich, (Ahmad v. Denffer)

30.14. Am Tag, da sich die Stunde erhebt, an jenem Tag werden sie sich in (Gruppen) teilen. (Bubenheim)

30.14. Wenn die Stunde des Jüngsten Gerichts kommt, werden sie in Gruppen eingeteilt werden. (Azhar)

30.14. Und an dem Tag, wenn die Stunde anschlägt, an diesem Tag werden sie auseinandergehen. (Zaidan)

30.14. Und am Tag, da die Stunde (des Gerichts) sich einsteht, an jenem Tag werden sie sich (in zwei Gruppen) teilen: (Paret)

30.14. Und an dem Tage, da die Stunde herankommt, an jenem Tage werden sie voneinander getrennt sein. (Rasul)



Medina-Musshaf Seite 405

Mehr Übersetzungen

Tafsir auf arabisch:
Ibn Kathir Tabari Jalalain Qurtubi

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



30.15. Faamma alladhiina amanuuwaAAamiluu alssalihati fahum fii rawdatinyuhbaruuna

30.15. As for those who believed and did good works, they will be made happy in a Garden. (Pickthall)

30.15. Und was diejenigen angeht, die geglaubt und rechtschaffen gehandelt haben, so werden sie in einer Blumenwiese froh gemacht, (Ahmad v. Denffer)

30.15. Was nun diejenigen angeht, die geglaubt und rechtschaffene Werke getan haben, so wird ihnen in einem Lustgarten Freude bereitet. (Bubenheim)

30.15. Die Gläubigen, die gute Werke verrichtet haben, werden sich des Paradiesgartens erfreuen. (Azhar)

30.15. Also hinsichtlich derjenigen, die den Iman verinnerlicht und gottgefällig Gutes getan haben, diese sind in einem Garten, sie freuen sich. (Zaidan)

30.15. Diejenigen, die (in ihrem Erdenleben) gläubig waren und getan haben, was recht ist, finden in einem Garten Ergötzung (? yuhbaruuna). (Paret)

30.15. Was nun die betrifft, die glaubten und gute Werke taten, so werden sie in einem Garten Glück finden. (Rasul)



Medina-Musshaf Seite 406

Mehr Übersetzungen

Tafsir auf arabisch:
Ibn Kathir Tabari Jalalain Qurtubi

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



30.16. Waamma alladhiina kafaruu wakadhdhabuubi-ayatina waliqa-i al-akhiratifaola-ika fii alAAadhabi muhdaruuna

30.16. But as for those who disbelieved and denied Our revelations, and denied the meeting of the Hereafter, such will be brought to doom. (Pickthall)

30.16. Und was diejenigen angeht, die den Glauben verweigert und Unsere Zeichen geleugnet haben, und die Begegnung des Jenseits, so werden diese für die Strafe gegenwärtig gemacht, (Ahmad v. Denffer)

30.16. Was aber diejenigen angeht, die ungläubig waren und Unsere Zeichen und die Begegnung mit dem Jenseits für Lüge erklärt haben, sie werden zur Strafe vorge führt werden. (Bubenheim)

30.16. Die Ungläubigen, die Unsere Zeichen und die Begegnung mit Gott am Jüngsten Tag leugneten, werden für immer der peinvollen Strafe ausgesetzt bleiben. (Azhar)

30.16. Doch hinsichtlich derjenigen, die Kufr betrieben und Unsere Ayat und die Begegnung im Jenseits abgeleugnet haben, diese werden der Peinigung ausgeliefert. (Zaidan)

30.16. Diejenigen aber, die ungläubig waren und unsere Zeichen, und (die Tatsache) daß sie (dereinst) das Jenseits erleben werden, für Lüge erklärt haben, werden zur Bestrafung (in der Hölle) vorgeführt. (Paret)

30.16. Jene aber, die ungläubig waren und Unsere Zeichen und die Begegnung (mit Uns) im Jenseits leugneten, werden zur Bestrafung vorgeführt. (Rasul)

Tafsir von Maududi für die Ayaat 11 bis 16

AIlah originates the creation; then He it is Who will repeat it, ( 13 ) and then to Him you will be returned. And when the Hour ( 14 ) is established, the criminals will be dumb-founded; ( 15 ) none of those whom they have set up as associates (with Allah) will intercede for them, ( 16 ) and they will even disown their associates. ( 17 ) The Day the Hour is established, (mankind) on that Day will be separated into groups. ( 18 ) Those who have believed and done good works, will be kept in a Garden, ( 19 ) happy and rejoicing; ( 20 ) and those who have disbelieved ( 21 ) and rejected Our Revelations and the meeting of the Hereafter, will be presented for punishment.

Desc No: 13
Though this thing has been put forward as a claim, it contains the basis of the claim too. Commonsense testifies that the One Who can originate creation, can reproduce the same creation far more easily. The origination of the creation is an actuality, which exists before everybody, and the disbelievers and the mushriks also admit that this is the work of Allah alone: Now it will be clearly absurd on their part to think that God Who has originated this creation, cannot reproduce it."  

Desc No: 14
"The Hour": the Hour of returning to Allah and appearing before Him.  

Desc No: 15
The word iblas in the Text means to be dumbfounded on account of a sudden shock and despair, to be confounded on finding one-self in a hopeless situation, to stand aghast on finding no means of help and support. When this word is used for a culprit, it depicts a person who is caught red-handed, who then find no way to escape, nor expects to save himself by offering a plea in self-defense; therefore, he stands dumb and dejected and depressed.
One should also understand that "the criminals" here does not only imply those people, who have committed murders and thefts and robberies, etc. in the world, but all those who have rebelled against God, refused to accept the guidance and teachings of His Messengers, denied the accountability of the Hereafter, or lived heedless of it, and have been worshipping others than God in the world, or their own selves, whether or not, besides this basic deviation, they also committed those acts, which are commonly called crimes. Besides, it includes those people also, who in spite of believing in God and His Messengers and the Hereafter, have knowingly disobeyed their Lord and persisted in their rebellious conduct till the end. When these people will suddenly come back to life in the Hereafter, against their expectations, and will find that they are confronted with the second life, which they had denied, or ignored, in their life-activity in the world, they will stand dumbfounded as has been depicted in the words: yublisul-mujrimun. 

Desc No: 16
"Associates" (shuraka') includes three kinds of beings:
(1) The angels, prophets, saints, martyrs and the righteous men, to whom the polytheists assigned divine attributes and powers in different ages and whom they worshipped as gods. On Resurrection Day, they will say to their worshippers, "You did whatever you did without our consent, rather against our teachings and guidance. Therefore, we have nothing to do with you. Do not place any hope in us that we will intercede for you before Allah Almighty."
(2) Inanimate things like the moon, the sun, the planets, trees, stones, animals, etc. The polytheists worshipped them as gods, prayed to them, but the poor things themselves were unaware that the vicegerent of Allah was worshipping them so humbly and devotedly. Evidently, none of these also will come forward to intercede for him.
(3) The arch-criminals, who by deception and fraud, or by use of force, compelled the servants of God to worship thetas, e.g. Satan, false religious guides, and tyrants and despots. They themselves will be in trouble there. Not, to speak; of interceding for others, they will rather try to prove before God that their worshippers and followers were themselves responsible for their crimes, and therefore, they should not be made to bear the burden of their deviation. Thus, the polytheists there will not get any intercession from anywhere. 

Desc No: 17
That is, "The polytheists will themselves admit that they had wrongly held them associates of God. They will realize that none of them really had any ,hare in Godhead. Therefore, in the Hereafter they will disown the shirk on which they insist in the world. 

Desc No: 18
That is, "All communities and groups that have been formed in the world on the basis of race, country, language, tribe and clan, and economic and political interests, will break, and the people will be re-grouped on the basis of true belief, morality and character. On the one hand, all the believing and righteous people will be separated froth all the nations of mankind and put in one group, and on the other, people professing every false ideology and committing every kind of crime in the world will be sorted out severally from the multitudes of mankind and put into separate groups. In other words, the thing which Islam regards as the real basis of separation and union in the world and which the worshippers of ignorance refuse to accept, will become the basis of separation and union in the Hereafter. Islam says that the real thing which joins men together or divides them is the belief and morality. Those who believe and build the system of life on Divine guidance are one community, whether they belong to any race, any country and any region. The two cannot belong to one nation. They can neither walk together on a common path of life in the world, nor can meet with the same end in the Hereafter. Froth the world to the Hereafter they tread separate paths and have separate destinations. Contrary to this, the worshippers of falsehood have heen insisting in every age, and still insist, that mankind should be classified and grouped on the bases of race and country and language. The people who have a common race and country and language should constitute a separate nation, regardless of their religion and belief, and should offer a common front against the other similar nations. And this nation should have such a system of life which should bind the followers of Tauhid and the polytheists and the atheists together: The same was the concept of Abu Jahl and Abu Lahab and the chiefs of the Quraish. That is why they accused the Holy Prophet Muhammad (may Allah's peace he upon him) again and again of having stirred up divisions in their nation. That is why the Qur'an is warning that the groups made in the world on wrong bases will ultimately break and mankind will be permanently divided on the basis of the belief and the philosophy of life and morality and character on which Islam wants to build it in the world. The people who do not have a common destination cannot follow a common way of life. 

Desc No: 19
"A Garden": A garden of bliss and perfect happiness as a reward and source of everlasting joy.  

Desc No: 20
The word yuhbarun in the original implies this: "They will be lodged in it with honour, will remain happy and be provided with every kind of pleasure."  

Desc No: 21
One thing here is noteworthy. "Good works" have been mentioned as a necessary adjunct of the "faith", which will earn one the blissful Garden, but no mention has been made of the "evil acts" while mentioning the evil end of "disbelief . This clearly indicates that disbelief by itself is enough to mar the destiny of a person, whether it is accompanied by the evil act or not.   "




Medina-Musshaf Seite 406

Mehr Übersetzungen

Tafsir auf arabisch:
Ibn Kathir Tabari Jalalain Qurtubi

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



30.17. Fasubhana Allahi hiinatumsuuna wahiina tusbihuuna

30.17. So glory be to Allah when ye enter the night and when ye enter the morning (Pickthall)

30.17. Und Preis Allah, wenn ihr am Abend seid, und wenn ihr am Morgen seid, (Ahmad v. Denffer)

30.17. Preis sei daher Allah, wenn ihr den Abend erreicht und auch wenn ihr den Morgen erreicht! (Bubenheim)

30.17. Lobpreist Gott am Abend und am Morgen! (Azhar)

30.17. Also subhanallah , wenn ihr in die Abendzeit und in die Morgenzeit hineingeht. (Zaidan)

30.17. Allah sei nun gepriesen, wenn ihr den Abend und wenn ihr den Morgen verbringt (Paret)

30.17. Preis sei denn Allah, wenn ihr den Abend und wenn ihr den Morgen verbringt ; (Rasul)



Medina-Musshaf Seite 406

Mehr Übersetzungen

Tafsir auf arabisch:
Ibn Kathir Tabari Jalalain Qurtubi

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



30.18. Walahu alhamdu fii alssamawatiwaal-ardi waAAaschiyyan wahiina tudhhiruuna

30.18. Unto Him be praise in the heavens and the earth! and at the sun ' s decline and in the noonday. (Pickthall)

30.18. Und Sein ist das Lob in den Himmeln und der Erde, und gegen Abend, und wenn ihr Mittag habt. (Ahmad v. Denffer)

30.18. Und Ihm gehört (alles) Lob in den Himmeln und auf der Erde, und abends, und wenn ihr den Mittag erreicht! (Bubenheim)

30.18. Ihm allein gebührt das Lob in den Himmeln und auf Erden. So dankt Ihm spät abends und mittags! (Azhar)

30.18. Und Ihm gebührt alles Lob in den Himmeln und auf Erden nachts und wenn ihr in die Mittagszeit hineingeht. (Zaidan)

30.18. - und ihm sei Lob im Himmel und auf Erden - und (auch spät) abends (`aschieyan) und zur Mittagszeit! (Paret)

30.18. denn Ihm gebührt alles Lob in den Himmeln und auf Erden und am Abend und zu eurer Mittagsruhe. (Rasul)



Medina-Musshaf Seite 406

Mehr Übersetzungen

Tafsir auf arabisch:
Ibn Kathir Tabari Jalalain Qurtubi

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



30.19. Yukhridschu alhayya mina almayyitiwayukhridschu almayyita mina alhayyi wayuhyii al-ardabaAAda mawtiha wakadhalika tukhradschuuna

30.19. He bringeth forth the living from the dead, and He bringeth forth the dead from the living, and He reviveth the earth after her death. And even so will ye be brought forth. (Pickthall)

30.19. Er bringt das Lebendige aus dem Gestorbenen hervor, und Er bringt das Gestorbene aus dem Lebendigen hervor, und Er belebt die Erde nach ihrem Sterben, und derart werdet ihr hervorgebracht. (Ahmad v. Denffer)

30.19. Er bringt das Lebendige aus dem Toten und bringt das Tote aus dem Lebendigen hervor und macht die Erde nach ihrem Tod wieder lebendig. Und so werdet auch ihr hervorgebracht werden. (Bubenheim)

30.19. Er bringt das Lebendige aus dem Toten und das Tote aus dem Lebendigen hervor, und Er belebt die Erde nach ihrem Tod. Auf diese Weise werdet ihr nach dem Tod auferweckt werden. (Azhar)

30.19. ER bringt das Lebendige vom Toten heraus, das Tote vom Lebendigen und belebt die Landschaft nach ihrem Tod. Und solcherart werdet ihr hervorgebracht. 2 (Zaidan)

30.19. Er bringt (in der Natur) das Lebendige aus dem Toten hervor, und das Tote aus dem Lebendigen. Und er belebt die Erde (wieder), nachdem sie abgestorben war. So werdet ihr (dereinst bei der Auferstehung wieder aus der Erde) hervorgebracht werden. (Paret)

30.19. Er läßt das Lebendige aus dem Toten und das Tote aus dem Lebendigen hervorgehen; und Er belebt die Erde nach ihrem Tod, und in gleicher Weise sollt ihr wieder hervorgebracht werden. (Rasul)

Tafsir von Maududi für die Ayaat 17 bis 19

So, ( 22 ) glorify Allah ( 23 ) in the evening and in the morning: praise is due to Him alone in the heavens and the earth; and (glorify I lime in the afternoon and at the declining of the day. ( 24 ) He brings out the living from the dead and the dead from the living, and gives life to the earth after its death. ( 25 ) Likewise, you too, shall be taken out (of the state of death ) .

Desc No: 22
"So", here, implies: "When you have come to know the good results of belief and righteous acts and the evil consequences of disbelief and denial of the Truth, you should adopt the following conduct." It also means: "By holding the life Hereafter to be impossible, the polytheists and disbelievers are, in fact, holding Allah to be helpless. Therefore, as against them, you should glorify Allah, and proclaim that He is free from this weakness." This Command has been addressed to the Holy Prophet and through him to all the believers.  

Desc No: 23
"To glorify Allah" means to proclaim Allah's being free from and exalted above the defects and faults and weaknesses, which the mushriks ascribe to Him due to their shirk and denial of the Hereafter. The best form of this proclamation and expression is the Prayer. That is why Ibn 'Abbas; Mujahid, Qatadah, lbn Zaid and other commentators say that here "to glorify" means to offer the prescribed Prayer. A clear indication in favour of this commentary is contained in the verse itself. It lays down certain definite times for the glorification of Allah. Evidently, if it was meant to instil the belief that Allah is free from all defects and weaknesses, there should be no question of the restriction of the times of the morning and evening, and the early and late afternoon, for a Muslim should always have this belief. Similarly, if it was meant to teach. glorifying Allah merely verbally, it' should be meaningless to specify the tunes, for a Muslim should express Allah's glory at all times. Therefore, inevitably the Command to glorify Allah with the restriction of the times points to its particular practical form which is none other than the Prayer.  

Desc No: 24
This verse clearly points to the times of the Fajr (morning), Maghrib (evening). 'Asr (late afternoon) and the Zuhr (early afternoon) Prayers. Besides this, the other allusions made to the times of the Prayer in the Qur'an are as follows:
"Establish the Salat from the declining of the sun to the darkness of the night, and be particular about the recital of the Qur'an at dawn." (Bani Isra'il 78)
"Establish the ,Salat at the two ends of the day and in the early part of the night." (Hud: 114).
"And glorify your Lord with His praise before the rising of the sun and before its setting, and glorify Him again during the hours of the night and at the extremes of the day. " (Ta Ha: 130)
The first of these verses tells that the times of the Prayer are from the declining of the sun to the darkness of the night (`Isha`) after which is the time of the morning Prayer (Fajr). In the second verse, the `"two ends of the day" imply the times of the morning (Fajr) and the evening (Maghrib) Prayers, and "in the early part of the night" implies the time of 'Isha`. In the third verse, "before the rising of the sun" implies the Fajr time and "before its setting" the Asr tune, and "during the hours of the night" implies the times of both the Maghrib and the 'Isha' Prayers; and the "extremes of the day" are three: the morning, the declining of the sun and the evening. Thus, the Qur'an at different places has pointed to the five Prayer times at which the Muslims the world over offer their Prayers. But, obviously, no one by merely reading these verses could have determined the Prayer times unless the divinely appointed teacher of the Qur'an, the Holy Prophet himself, had given guidance to these by his word and deed.
Let us pause a while here and consider the boldness of the deniers of Hadith. They make fun of "offering the Prayer", and say that the Prayer that the Muslims offer today is not at alt the thing prescribed by the Qur'an. They assert that the Qur'anic injunction to establish the Salat does not mean the offering of the Prayer but establishing the Nizam-i-Rububiyat(Order of Providence). Ask thetas: "What is that hove! order of Providence which can either be established before the rising of the sun or after the declining of the sun till the early hours of the night? And what is that order of Providence which is required to be established especially on Fridays? ("O believers when you hear the call to the Friday Prayer, hasten to the remembrance of Allah".--(LXII: 9). And what is that special kind of the order of Providence for establishing which one has first to wash one's face and the hands up to the elbows and the feet up to the ankles and wipe one's head with wet hands, otherwise one will not establish it ? ( "O believers, when you stand up to offer the .Salat, you must wash your faces and your hands and arms up to the elbows, and wipe your heads with wet hands."--(V: 6). And what is this peculiarity of this order of Providence that one cannot establish it unless one has completely washed oneself after sexual intercourse? ("O believers, do not offer the Prayer . . . if you are unclean until you take your bath, except when passing on the way."--(IV: 433) And what is this odd thing that if one has touched the women, one will have to strike one's hands on pure dust and wipe thereby one's face and hands in case one does not fmd water, for the purpose of establishing this strange order of Providence ? ("... or if you have touched women and you can find no water, then cleanse yourselves with pure dust: strike your palms on it and wipe your Bands and faces with it."--(1V: 43). And what is this amazing order of Providence that while on a journey one should establish only half of it? ("When you go on a journey, there is no harm if you shorten the Salat. "--(IV : 101) Then, what an odd thing that during a war half of the soldiers should fall out,.carrying their weapons, in order to' establish the order of Providence behind the Imam, and the other half should stick to their positions and continue fighting the enemy; when the first group has performed one sajdah behind the Imam in its effort to establish the "order of Providence" it should go to relieve the other group, which should fall out and start establishing the "order of Providence" behind the Imam? ("And when you, O Prophet, are among the Muslims and are going to lead them in salat (in a state of war), Iet a party of them stand behind you, carrying their weapons with thetas. When they have made their prostrations, they should fall back, and let another party of them, who have not yet offered their Salat say it with you. "--(IV 102)
All these verses of the Qur'an clearly indicate that to establish the Salat unplies the Prayer that the Muslims offer everywhere in the world today. But the deniers of Hadith seem to be bent upon changing the Qur'an instead of changing themselves. The fact is that unless a person becomes wholly fearless of Allah, he cannot dare play with His Word as these people do. Or, only such a person can engage in a pastime like this with respect to the Qur'an who believes it is not Allah's Word, but intends to mislead the Muslims in the name of the Qur'an. (See also E.N. 50 below in this connection).  

Desc No: 25
That is . "How can that God Who is doing all this perpetually in front of your eyes, be helpless in raising tnan to life after death? He is causing absolutely dead matter to be discharged from living men and animals. He is ever bringing into existence countless animals and human beings by breathing life into dead matter, whereas the substances themselves which make up the bodies of the living beings are absolutely without life He is making you witness the ' phenomenon that wherever water becomes available, lands previously lying barren start blooming and blossoming with animal and vegetable life. In spite of witnessing all this if a person thinks that the God Who is sustaining the universe will be helpless to raise man back to life after death, he is wholly devoid of the common sense. His mind's eyes do not see the clear realities gleaming from the manifestations which his head's eyes see."  




Medina-Musshaf Seite 406

Mehr Übersetzungen

Tafsir auf arabisch:
Ibn Kathir Tabari Jalalain Qurtubi

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



30.20. Wamin ayatihi an khalaqakummin turabin thumma idha antum bascharun tantaschiruuna

30.20. And of His signs is this: He created you of dust, and behold you human beings, ranging widely! (Pickthall)

30.20. Und eines von Seinen Zeichen ist, daß Er euch aus Erdreich geschaffen hat, dann auf einmal wurdet ihr Menschenwesen, habt euch überall verbreitet. (Ahmad v. Denffer)

30.20. Es gehört zu Seinen Zeichen, daß Er euch aus Erde erschaffen hat, hierauf wart ihr auf einmal menschliche Wesen, die sich ausbreiten. (Bubenheim)

30.20. Zu den Zeichen Gottes gehört, dass Er euch aus Staub erschaffen hat, und nun seid ihr Menschen, die sich auf der Erde ausbreiten. (Azhar)

30.20. Auch zu Seinen Ayat zählt, dass ER euch aus Erde erschuf, dann - da seid ihr Menschen, die sich ausbreiten. (Zaidan)

30.20. Und zu seinen Zeichen gehört es, daß er euch (in eurer Eigenschaft als Menschen ursprünglich) aus Erde geschaffen hat. Hierauf waret ihr auf einmal Menschen (baschar), die sich (auf Grund der natürlichen Vermehrung über die Erde) ausbreiten. (Paret)

30.20. Und unter Seinen Zeichen ist dies, daß Er euch aus Erde erschuf; alsdann, seht, seid ihr Menschen geworden, die sich vermehren. (Rasul)

Tafsir von Maududi für die Ayaat 20 bis 20

Of His ( 26 ) Signs is this that He has created you from dust; then behold, you are men who are multiplying (in the earth). ( 27 )

Desc No: 26
It should be noted that from here to the end of verse 27, the Signs of Allah that are being mentioned point, on the one hand, to the possibility and occurrence of the life hereafter, in the context of the foregoing discourse, and on the other, the same Sings also point to the reality that this universe is neither Godless nor under many gods, but One God alone is its Creator, Disposer, Master and Ruler, except for Whom there should be no other deity of man. Thus, this section (vv.20-27) is fully well connected, with the discourse preceding it and the discourse following it 

Desc No: 27
That is. "The stuff from which man has been created is nothing but a few dead substances which are found in the earth, like carbon, calcium, sodium and a few other elements like them. With their combination a wonderful being, called man, has been raised up, and in him have been placed great powers of sentiments, consciousness, imagination, none of which can be traced back to any of the constituent substances of his physical being. Then, not only has just one man so risen up by a there accident, but in him has also been placed that wonderful procreative power by which millions and billions of human beings are coming continuously into being bearing the same physical structure and capabilities and possessing countless hereditary and personal characteristics. Therefore, O man! Does your intellect approve that this extremely wise creation has come into being of itself without the creative power of a Wise Creator? Can you say, being in your senses, that making a wonderful design of the creation of man and bringing it into effect and rendering the countless powers of the earth and heavens favourable and subservient to human life could be the result of the thinking and design of many gods? And will you be in your right senses when you think that the God Who has brought man into being from absolute nothingness, will not be able to raise the same man back to life after giving him death?" 




11-20 von 60 Ayaat, Seite 2/6

 

[  «  Anfang  1  2  3  4  5  6  »  Ende  ]