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18.49. Und das Buch wird hingelegt. Dann siehst du die Übeltäter besorgt wegen dessen, was darin steht. Sie sagen: "O wehe uns! Was ist mit diesem Buch? Es läßt nichts aus, weder klein noch groß, ohne es zu erfassen." Sie finden (alles), was sie taten, gegenwärtig, und dein Herr tut niemandem Unrecht.

[ alKahf:49 ]


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



52.11. Fawaylun yawma-idhin lilmukadhdhibiina

52.11. Then woe that day unto the deniers (Pickthall)

52.11. Und wehe an diesem Tag den Ableugnenden, (Ahmad v. Denffer)

52.11. wehe an jenem Tag den Leugnern (der Botschaft), (Bubenheim)

52.11. Wehe an jenem Tage denen, die die Offenbarung verleugnen, (Azhar)

52.11. Also Niedergang an diesem Tag für die Verleugnenden, (Zaidan)

52.11. Wie schlecht ist es an jenem Tag um diejenigen bestellt, die (unsere Botschaft) für Lüge erklären (Paret)

52.11. Wehe also an jenem Tage den Leugnern , (Rasul)



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Ibn Kathir (NEU!) Jalalain ibn Abbas



52.12. Alladhiina hum fii khawdinyalAAabuuna

52.12. Who play in talk of grave matters; (Pickthall)

52.12. Diejenigen, die in Geschwätz herumspielen, (Ahmad v. Denffer)

52.12. die in schweifenden Gesprächen ihr Spiel treiben! (Bubenheim)

52.12. die in sinnlosem Gerede von der Wahrheit abirren! (Azhar)

52.12. die im Unfug- Treiben herumspielen, (Zaidan)

52.12. und in (oberflächlichem) Geplauder (mit der Wahrheit) ihr Spiel treiben! (Paret)

52.12. die mit eitler Rede ein Spiel treiben! (Rasul)



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



52.13. Yawma yudaAAAAuuna ila naridschahannama daAAAAan

52.13. The day when they are thrust with a (disdainful) thrust, into the fire of hell. (Pickthall)

52.13. An dem lag werden sie weggestoßen, in das Feuer der Hölle, in Verachtung: (Ahmad v. Denffer)

52.13. Am Tag, da sie gewaltsam zum Feuer der Hölle gestoßen werden: (Bubenheim)

52.13. Sie werden an dem Tag heftig in die Hölle getrieben. (Azhar)

52.13. am Tag, wenn sie im Stoßen zum Feuer von Dschahannam gestoßen werden. (Zaidan)

52.13. Am Tag, da sie (erbarmungslos) ins Feuer der Hölle gestoßen werden (Paret)

52.13. Am Tage, wenn sie nach und nach in Dschahannam gestoßen werden, (wird gesprochen) : (Rasul)



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Ibn Kathir (NEU!) Jalalain ibn Abbas



52.14. Hadhihi alnnaru allatiikuntum biha tukadhdhibuuna

52.14. (And it is said unto them): This is the Fire which ye were wont to deny. (Pickthall)

52.14. Dies ist das Feuer, das ihr immer geleugnet habt, (Ahmad v. Denffer)

52.14. "Das ist das Feuer, das ihr für Lüge zu erklären pflegtet. (Bubenheim)

52.14. "Das ist das Höllenfeuer, das ihr zu leugnen pflegtet. (Azhar)

52.14. „Dies ist das Feuer, das ihr abzuleugnen pflegtet. (Zaidan)

52.14. (mit den Worten): "Das ist das Höllenfeuer, das ihr (zeitlebens) für Lüge erklärt habt. (Paret)

52.14. "Das ist das Feuer, das ihr zu leugnen pflegtet. (Rasul)



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



52.15. Afasihrun hatha am antum latubsiruuna

52.15. Is this magic, or do ye not see? (Pickthall)

52.15. Also ist dies Zauberei? Oder habt ihr keinen Einblick? (Ahmad v. Denffer)

52.15. Ist dies (nun) etwa Zauberei, oder könnt ihr nicht sehen? (Bubenheim)

52.15. Ist das Zauberei, oder seht ihr es tatsächlich nicht? (Azhar)

52.15. Ist dies etwa Magie, oder seht ihr etwa nicht?! (Zaidan)

52.15. Ist das nun (etwa) Zauberei? Oder könnt ihr nicht sehen? (Paret)

52.15. Ist dies wohl ein Zauberwerk, oder seht ihr es nicht? (Rasul)



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52.16. Islawha faisbiruuaw la tasbiruu sawaon AAalaykum innamatudschzawna ma kuntum taAAmaluuna

52.16. Endure the heat thereof, and whether ye are patient of it or impatient of it is all one for you. Ye are only being paid for what ye used to do. (Pickthall)

52.16. Bratet dort, und harrt geduldig aus oder harrt nicht geduldig aus, es ist gleich für euch, es wird euch vergolten, was ihr immer getan habt! (Ahmad v. Denffer)

52.16. Seid ihm ausgesetzt und ertragt es dann standhaft oder nicht, gleich ist es in Bezug auf euch; euch wird nur das vergolten, was ihr zu tun pflegtet." (Bubenheim)

52.16. Erleidet es mit oder ohne Geduld, es ist euch gleich! Euch wird nur vergolten, was ihr getan habt." (Azhar)

52.16. Tretet in es hinein, dann übt euch in Geduld oder übt euch nicht in Geduld, es ist für euch gleich. Euch wird nur vergolten, was ihr zu tun pflegtet.“ (Zaidan)

52.16. Schmort in ihm! Es ist für euch gleich, ob ihr gefaßt seid oder nicht. Euch wird nur (für) das vergolten, was ihr (in eurem Erdenleben) getan habt." (Paret)

52.16. Brennt darin; und ob ihr euch geduldig oder ungeduldig erweist, es wird für euch gleich sein. Ihr werdet nur für das entlohnt, was ihr getan habt." (Rasul)

Tafsir von Maududi für die Ayaat 1 bis 16

By the (mount) Tur, ( 1 ) and an open Book written on a fine scroll, ( 2 ) and the inhabited House, ( 3 ) and the elevated roof, ( 4 ) and the surging ocean, ( 5 ) the torment of your Lord shall surely come to pass, which none can avert: ( 6 ) It will be on a Day when the heaven shall reel and shake violently, ( 7 ) and the mountains shall fly about. ( 8 ) Woe on that Day to the deniers who are today engaged in their (useless) arguments for sport. ( 9 ) The Day when they are driven and pushed to Hell-Fire, it will be said to them, "This is the same Fire that you were wont to deny. Now tell: ls this magic? Or, do you not perceive it? ( 10 ) Now burn! Whether you bear it patiently or not, it is all the same for you. You are being recompensed only according to your deeds."

Desc No: 1
Tur means a mountain, and at-Tur the particular mountain on which Allah had blessed the Prophet Moses with the Prophet hood.  

Desc No: 2
In ancient times the books and writings which were meant to be preserved for long were written on the skin of dar instead of the paper. This skin was especially prepared for writing as a thin and fine parchment and was called raqq terminologically. The Jews and Christians in general wrote the Torah, Psalms, the Gospels and the Prophets' Books on this same raqq so that they would endure. Here, by "an open Book" is implied the same collection of the holy scriptures which the followers of the Book possessed. It has ban described as "an open Book" because it was not extinct; it was read and one could easily find out what was written in it. 

Desc No: 3
According to Hadrat Hasan Basri, "the inhabited House" implies the House of Allah, the Ka`bah, which is never without its visitors and pilgrims at any time of the day and night. However, Hadrat `Ali, Ibn `Abbas, `Ikrimah, Mujahid, Qatadah, Dahhak, Ibn Zaid and other commentators have stated that it implies the Bait-al-ma 'mur (the inhabited House) which the Holy Prophet referred to in connection with his Mi'raj (Ascension), against the wall of which he had seen the Prophet Abraham reclining. Mujahid, Qatadah and Ibn Zaid say that just as the Ka`bah is the centre and place of refuge for all God-worshippers, so is there in every heaven a similar Ka`bah for its dwellers which occupies a similar central position for the worshippers of Allah there. One of these Ka`bahs was the one against the wall of which the Holy Prophet had seen the Prophet Abraham reclining on the occasion of the Mi'raj; and with it the Prophet Abraham had a natural affinity, for he himself was the founder of the Ka`bah of the earth. In view of this explanation, this second commentary does not go against the commentary given by Hadrat Hasan Basri, but if both are read together, we can understand that here the oath has not been sworn only by the Ka'bah of the earth, but it also includes an oath by all the Ka'bahs that are there in the entire Universe.  

Desc No: 4
"The elevated roof : the sky which seems to be spread over the earth like a vault; here this word has ban used for the entire Universe. (For explanation, sec E.N. 7 of Surah Qaf). 

Desc No: 5
Several meanings have ban given of the word al-bahr-il-masjur as used in the original. Some commentators have taken it in the meaning of "full of fire"; sonic take it in the sense of "empty and un-occupied", the water of which might have sunk into the earth; some take it in the meaning of "restricted and confined" , by which they imply that the ocean has ban restrained so that its water neither sinks into the earth nor spreads over the land to drown all its dwellers. Some have taken it in the meaning of mixed and blended because in it swat and saline, warm and cold, water is mixed together; and sonic take it in the meaning of brimful and surging. The first two of these meanings bear no relevance to the context. These two states of the ocean-splitting of the bottom of the ocean and sinking of its water into the earth and then its being filled with fire-will appear on the Day Of Resurrection, as mentioned in Surah Takvir: 6 and Infitar: 3. These states of the future do not exist at present and therefore cannot be sworn by to convince the people of today of the occurrence of the Hereafter. Therefore, here al-bahr il-masjur can be taken only in the meaning of confined, mixed, brimful and surging. 

Desc No: 6
This is that truth for which an oath has been sworn by the five things. 'The torment of your Lord" implies the Hereafter, for it will be a torment for those who deny that it will come. That is why it has been called "the torment of your Lord" instead of the Resurrection, or the Hereafter, or the Day of Retribution. Now let us consider how the flue things by which an oath has been sworn point to ita occurrence.
Mount Tur is the place where a decision was taken to exalt an oppressed nation and to abase an oppressive nation, and this decision was taken not on the basis of a physical law but on the basis of a Moral Law and the Law of ' Retribution. Therefore, Mount Tur has been presented as a symbol for the Hereafter. It implies that the decision of exalting a helpless nation like the children of Israel and the drowning of a powerful and mighty ruler like the Pharaoh along with his hosts, which was taken in a quiet and listless night on the Mount Tur, is proof of the fact how the nature of the Kingdom of the Universe demands that tnan who has been endowed with powers and authority, should be subjected to moral accountability and rewarded and punished accordingly, and for meeting this demand adequately a Day of Reckoning is necessary when the whole of mankind should be gathered together and called to account for its deeds. (For further explanation, see E.N. 21 of Surah Adh-Dhariyat).
The holy scriptures have' been sworn by because all the Prophets who came to the world from the Lord of the Universe and the Books they brought gave the same one news in every age which the Prophet Muhammad (upon whom be Allah's peace) is giving, i.e. that all humans of the former and latter generations will one day be resurrected and presented before their God and rewarded and punished according to their deeds. There has been no heavenly Book that fails to proclaim that this life is not the only life, that man will not end in the dust after death and that there will be both accountability and reckoning.
"The inhabited House" has been sworn by for the reason that in those days the building of the Holy Ka'bah was a great sign, particularly for the Arabs, which pointed to the truthfulness of Allah's Prophets and to the fact that they were supported by Allah Almighty's far-reaching wisdom and great power. 2,500 years before the revelation of these verses a person happens to visit these barren and uninhabited mountains, without any army or worldly provision, leaving behind a wife and a suckling child devoid of material support. Then, some time later the same man returns and builds at this desolate place a house for the worship of Allah and gives a call to the people to come and visit that house as pilgrims. This same structure and the call are so fervently received that the House becomes the centre of the entire population of Arabia. People respond to the call enthusiastically and are drawn from every corner of the country to the House in a spirit of devotion and dedication. For 2,500 years this House continues to remain such a sanctuary of peace that while blood is shed in the country around it, none can dare raise his hand against another as soon as people enter its sacred boundaries; and then because of this very House Arabia is blessed with four months of such total peace every year when caravans travel in full safety, trade flourishes and markets are held. Then the House inspired such awe that during this whole period no tyrant could ever look towards it with an evil intention, and whoever dared do so was so seized by Allah's wrath that he became an object of warning for others. Such a miracle had been witnessed by the people themselves only 45 years before the revelation of these verses, and many of those who had witnessed it wore still present and living in the city at the time when these verses were being recited to the people of Makkah. What greater proof could be there of the fact that the Prophets of God never uttered empty words? They see with their eyes that which others do not see; they talk freely of such realities as cannot be comprehended by others by intellect; they engage at times in works which might be viewed as madness by the contemporary world but which might strike with amazement the people coming centuries afterwards. When men of such caliber have unanimously been giving in every age the news that Resurrection shall occur and accountability shall take place, it would be sheer madness to dub it as the bragging of the insane
The elevated roof (the sky) and the surging ocean have been Sworn by, for both these are a pointer to Allah's wisdom and His power, and the same wisdom and power prove both the possibility of the Hereafter and its occurrence and necessity. As for the sky's being a pointer we have already explained it in E. N . 7 of Surah Qaf above. As for the ocean, anyone who considers it deeply with an unbiased mind will testify that the provision of water in such abundance on the earth is by itself such an amazing work which cannot be the result of an accident or chance. This also proves that it is not possible that such a perfect system could coms into being by chance and the bodies of each species could be made precisely according to the depth in which it has to live. Its water has been made saline so that the bodies of the millions of the animals which die in it daily do not rot. Its water has been restrained at a particular level in such a way that it neither sinks into the earth's belly passing through its cracks and holes, nor it spreads over the land to submerge it, but has been checked at the same level for millions of years. Because of the existence of this great store of water the rainfall is arranged on the dry parts of 'the earth, in which the heat of the sun and the circulation of the winds cooperate with full regularity. Then the ocean's being inhabited with life and the creation in it of the various kinds of creatures has given man the advantage that he obtains from it his food and other necessities in large quantities. Then its being checked and restrained to a limit has given birth to the continents and islands which are the home of man, and became of its adhering to and following some fixed laws has it become possible that man may navigate his ships in it. Such an arrangement could not have possibly existed without the wisdom of an All-Wise Being and the power of an Absolute Ruler, nor could this deep relationship that binds the interests of man and other creatures of the earth to the arrangement of the ocean be established at random. Now, if this is undeniable evidence that an All-Wise and All-Powerful God has created a vast and surging, brackish ocean also besides making countless other arrangements for the purpose of settling man on the earth, that person would be foolhardy, who expects that the All-Wise God would make arrangements for man that he should water his crops from the ocean and provide him sustenance thereby but would never question him as to how he returned thanks after eating His provisions, and that He would grant man the power that he should run his ships on the surface of the ocean but would never question him as to whether he had run the ships for the sake of the truth, righteousness and justice, or had committed robberies. Likewise, it would also be sheer folly to imagine that the Absolute Sovereign of Whose power the creation of the wonderful ocean is a petty, insignificant sign, Who has checked and restrained this vast store of water on this suspended globe which is moving in space, Who has dissolved a huge quantity of salt in it, Who has created countless varieties of creatures in it, and has arranged their sustenance therein, Who carries billions of cons of water from it every year by means of the wind and causes it to fall regularly as rain on millions of square miles of dry land, becomes so helpless and powerless after creating man that He could not resurrect him again.  

Desc No: 7
The word maut in the original is used for turning round, boiling, fluttering, rotating, swinging and moving forward and backward. The object of depicting the condition of the heavens on the Day of Resurrection in these words is to give the idea that the system of the heavens on that Day will be wholly upset, and when an observer will look up to the sky, he will feel that the constant pattern and order that it always used to present, has been broken and there is disorder, confusion and chaos on every side.  

Desc No: 8
In other words, the pull of the earth which is keeping the mountains in place, will become loose, they will be uprooted and start floating about in space like clouds.  

Desc No: 9
It means that they are mocking and ridiculing the news of Resurrection, Hereafter, Heaven and Hell when they hear it from the Prophet, and instead of û considering it seriously they are disputing it only for fun and amusement. Their discussions of the Hereafter are not meant to understand the reality, but only to amuse themselves, and they do not at all realize the fate for which they arc destined.  

Desc No: 10
That is, "When the Messengers in the world warned you of this Hell. you said that it was only by magic that they were fooling you. Now say: Is this Hell which you are facing mere magic, or you still do not see that you have actually met with the same Hell which was being foretold to you?"  "




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



52.17. Inna almuttaqiina fii dschannatinwanaAAiimin

52.17. Lo! those who kept their duty dwell in gardens and delight, (Pickthall)

52.17. Die Gottesfürchtigen sind in Gärten und Wohltaten, (Ahmad v. Denffer)

52.17. Die Gottesfürchtigen aber werden in Gärten und Wonne sein. (Bubenheim)

52.17. Die Frommen aber werden in Gärten und Glückseligkeit sein. (Azhar)

52.17. Gewiß, die Muttaqi sind in Dschannat und Wohlergehen, (Zaidan)

52.17. Die Gottesfürchtigen (dagegen) befinden sich (dereinst) in Gärten und (in einem Zustand der) Wonne (Paret)

52.17. Wahrlich, die Gottesfürchtigen sind in Gärten in (einem Zustand) der Wonne ; (Rasul)



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52.18. Fakihiina bima atahumrabbuhum wawaqahum rabbuhum AAadhaba aldschahiimi

52.18. Happy because of what thee Lord hath given them, and (because) their Lord hath warded off from them the torment of hell fire. (Pickthall)

52.18. Heiter wegen dem, was ihnen ihr Herr gegeben hat, und ihr Herr hat sie vor der Strafe des Feuerbrandes geschützt: (Ahmad v. Denffer)

52.18. Sie lassen es sich wohl sein an dem, was ihnen ihr Herr gibt. Und ihr Herr bewahrt sie vor der Strafe des Höllenbrandes. (Bubenheim)

52.18. Sie erfreuen sich der Gaben ihres Herrn. Ihr Herr hat sie vor der qualvollen Strafe der Hölle bewahrt. (Azhar)

52.18. freudenerregt über das, was ihr HERR ihnen gewährte. Und ihr HERR schützte sie vor der Peinigung der Hölle. (Zaidan)

52.18. und erfreuen sich dessen, was ihr Herr ihnen gegeben hat. Und ihr Herr hat sie vor der Strafe des Höllenbrandes bewahrt. (Paret)

52.18. sie erfreuen sich der Gaben, die ihr Herr ihnen beschert hat, und ihr Herr wird sie vor der Pein der Dschahim bewahren. (Rasul)



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52.19. Kuluu waischrabuu hanii-an bimakuntum taAAmaluuna

52.19. (And it is said until them): Eat and drink in health (as reward) for what ye used to do, (Pickthall)

52.19. "Eßt und trinkt, wohl bekomms, wegen dem, was ihr immer getan habt", (Ahmad v. Denffer)

52.19. "Eßt und trinkt als wohlbekömmlich für das, was ihr zu tun pflegtet, (Bubenheim)

52.19. "Eßt und trinkt behaglich! So werden euch eure guten Taten vergolten." (Azhar)

52.19. „Esst und trinkt wohlbekömmlich für das, was ihr zu tun pflegtet.“ (Zaidan)

52.19. (Zu ihnen wird gesagt:) "Eßt und trinkt und laßt es euch wohl bekommen (hanie'an)! (Ihr erhaltet dies alles zum Lohn) für das, was ihr (in eurem Erdenleben) getan habt." (Paret)

52.19. "Esset und trinkt und lasset es euch wohl bekommen für das, was ihr getan habt." (Rasul)



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52.20. Muttaki-iina AAala sururin masfuufatinwazawwadschnahum bihuurin AAiinin

52.20. Reclining on ranged couches. And We wed them unto fair ones with wide, lovely eyes. (Pickthall)

52.20. Angelehnt auf aufgereihten Ruhebetten, und Wir machen sie zu Paaren mit makellos hell Schwarzäugigen. (Ahmad v. Denffer)

52.20. indem ihr euch auf (voreinander)gereihten Liegen lehnt." Und Wir geben ihnen als Gattinnen Huris mit schönen, großen Augen. (Bubenheim)

52.20. Sie sitzen behaglich angelehnt auf geordneten Lagern. Wir haben sie mit Huris, mit schönen großen Augen, vermählt. (Azhar)

52.20. Sie sind angelehnt auf aufgereihten Liegen. Und WIR ließen sie mit Hur-'in vermählen. (Zaidan)

52.20. Sie liegen (behaglich) auf Sesseln, die in Reihen angeordnet sind. Und wir geben ihnen großäugige Huris als Gattinnen. (Paret)

52.20. Gelehnt werden sie sein auf Ruhebetten in Reihen. Und Wir werden sie mit Huris vermählen. (Rasul)

Tafsir von Maududi für die Ayaat 17 bis 20

The righteous ( 11 ) shall be in Gardens and Bliss, rejoicing in what their Lord shall give them; and their Lord shall save them from the torment of Hell. ( 12 ) (It will be said to them:) "Eat and drink with relish ( 13 ) as a reward for what you have been doing." They will be reclining on couches, .facing each other, and We shall wed them to houris with beautiful eyes. ( 14 )

Desc No: 11
"The righteous" : the people who believed in the news given by the Prophets and who safeguarded themselves in the world itself and refrained from thoughts and deeds that doom man to Hell. 

Desc No: 12
There seems to be no need to mention a person's being saved from Hell after it has been said that he will be admitted to Heaven, but at several places in the Qur'an these two things have been mentioned separately because a person's being saved from Hell is by itself a great blessing. And the words, "their Lord shall save them from the torment of Hell", is an allusion to the truth that man's being saved from Hell is possible only through Allah's grace and bounty; otherwise human weaknesses cause such flaws to occur in everyone's work that if Allah does not overlook them by His grace and instead decides to subject him to accountability, none can save himself from His punishment. That is why although entry into Paradise is a great bounty from Allah, his being saved from Hell is no less a mercy.  

Desc No: 13
Here, the word "with relish" contains vast meaning in itself. In Paradise whatever a man receives, he will have it without any labor and toil. There will be no question of its sustenance in short supply. Man will not have to spend anything for it. It will be precisely according to his desire and choice and taste. In whatever quantity and whenever he will desire it, it will be made available. He will not be staying there as a guest that he may feel shy of asking for something, but everything will be the reward of his lifelong deeds and the fruit of his own labors. His eating and drinking anything will not cause any illness nor will he eat for satisfying hunger or for survival but only for the sake of enjoyment. Man will be able to obtain as much pleasure from it as he pleases without the fear of indigestion, and the food eaten will not produce any filth. Therefore, the meaning of eating and drinking "with relish" in Paradise is much mere vast and sublime than what is understood by it in the world. 

Desc No: 14
For explanation, see E. N . 's 20, 29 of Surah As-Saaffat, and E. N . 42 of Ad-Dukhan. 




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