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6.138. Und sie sagen: "Dies sind verwehrtes Vieh und verwehrte (Früchte auf den) Saatfelder(n). Niemand kostet davon außer, wen wir (essen lassen) wollen." - So behaupten sie. - Und (es gibt nach ihrer Behauptung) Vieh, dessen Rücken (zum Tragen von Lasten) verboten ist, und Vieh, über das sie den Namen Allahs nicht aussprechen, womit sie Lügen gegen Ihn ersinnen. Er wird ihnen vergelten, was sie stets an Lügen ersinnen.

[ alAn'am:138 ]


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Ibn Kathir (NEU!) Jalalain ibn Abbas



55.11. Fiiha fakihatun waalnnakhludhatu al-akmami

55.11. Wherein are fruit and sheathed palm trees (Pickthall)

55.11. Dort gibt es Obst und Dattelpalmen mit Fruchthüllen, (Ahmad v. Denffer)

55.11. auf ihr gibt es Früchte, Palmen mit Fruchthülle (Bubenheim)

55.11. Auf der Erde gibt es Früchte aller Art und Palmen mit Fruchtbüscheln, (Azhar)

55.11. Auf ihr sind Obst und Dattelbäume mit Blütenkelchen (Zaidan)

55.11. mit (ihrem Bestand an) Früchten, Palmen mit Fruchthüllen, (Paret)

55.11. auf ihr sind Früchte und Palmen mit Fruchthüllen (Rasul)



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Ibn Kathir (NEU!) Jalalain ibn Abbas



55.12. Waalhabbu dhuu alAAasfiwaalrrayhani

55.12. Husked grain and scented herb. (Pickthall)

55.12. Und das Korn mit Halmen und duftende Pflanzen, (Ahmad v. Denffer)

55.12. und Korn mit Halmen und duftende Pflanzen. (Bubenheim)

55.12. Korn in ?hren und duftende Pflanzen. (Azhar)

55.12. sowie Körner mit Halmen und Blättern. (Zaidan)

55.12. Korn (das) auf Halmen (wächst) (zuu l-`asfi) und (duftenden) Kräutern (raihaan). (Paret)

55.12. und Korn auf Halmen und duftende Pflanzen. (Rasul)



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55.13. Fabi-ayyi ala-i rabbikumatukadhdhibani

55.13. Which is it, of the favors of your Lord, that ye deny? (Pickthall)

55.13. Also welche der Wohltaten eures Herrn leugnet ihr beiden? (Ahmad v. Denffer)

55.13. Welche der Wohltaten eures Herrn wollt ihr beide denn leugnen? (Bubenheim)

55.13. Welche der Wohltaten eures Herrn wollt ihr beide da leugnen? (Azhar)

55.13. Also, welche von den Wohltaten eures HERRN leugnet ihr beide ab?! (Zaidan)

55.13. Welche von den Wohltaten eures Herrn wollt ihr denn beide leugnen? (Paret)

55.13. Welche der Wohltaten eures Herrn wollt ihr beide da leugnen? (Rasul)

Tafsir von Maududi für die Ayaat 10 bis 13

He ( 9 ) set the earth for all creatures, ( 10 ) with all kinds of tasty fruits in abundance and palm-trees with sheathed fruit, and a variety of corn with husk as well as grain. ( 11 ) So, O jinn and men, which of your Lord's blessings ( 12 ) will you deny? ( 13 )

Desc No: 9
Now from here to verse 20, mention is being made of the blessing and bounties of God and of those manifestations of His might by which both man and jinn are benefiting, and whose natural and moral demand is that although they have the option to believe or not to believe, they should adopt the way of their Lord's service and obedience willingly by their own free choice. 

Desc No: 10
The word wade ` in the original means to compost, make, prepare, keep. and inscribe, and anam the creatures, which includes man and all other living things. According to Ibn 'Abbas, anam includes every thing which has a soul. Mujahid takes it in the meaning of the living creatures. Qatadah, Ibn Zaid and Sha'bi say that all living things are anam. Hasan Basri says that both the men and the jinn are included in its meaning. The same meanings have been~given by the lexicographers. This shows that the people who deduce from this verse the command of making land the state property, are in error. This is an ugly attempt to introduce alien theories forcibly into the Qur'an which arc neither supported by the words of the verse nor by the context. Anam is not used only for human society but it includes all other creatures of the earth as well, and setting of the earth for anam dces not mean that it should be the common property of all. Besides, the context here also dces not indicate that the object of the verse is to state some economic principle. This, in fact, is meant to impress the truth that Allah made and prepared this earth in such a way that it became a fit abode for every kind of living being. It has not become so by itself, but by the will and power of the Creator. He in His wisdom placed it at a suitable distance and created such conditions on it which made it possible for the different species to exist and stay alive on it. (For explanation, see E.N.'s 73, 74 of An-Naml, E.N.'s 29, 32 of Ya Sin, E.N.'s 90, 91 of Al-Mu'min, E.N.'s 11 to 13 of Ha Mim As-Sajdah, E.N.'s 7 to 10 of Az.Zukhruf, E.N. 7 of AI-Jathiyah).  

Desc No: 11
That is, grain for men and husk for the animals.  

Desc No: 12
The word alaa' in the refrain as repeated over and over again in the subsequent verses has been translated differently at different places. Therefore, it would be useful to understand at the outset how vast this word is in meaning and what different shades of meaning it contains.
The lexicographers and commentators generally have explained alaa' to mean "blessings" and "bounties". The translators also have given this same meaning of this word, and the same has been reported from Ibn 'Abbas, Qatadah and Hasan Basri. The major argument that supports this meaning is the Holy Prophet's own statement that the jinn on hearing this verse being recited would respond to it, saying La bi-shai in-min-ni maatika Rabba-na nukadhdhib: "O our Lord, we do not deny any of Your blessings." Therefore, we do not subscribe to the view of some present-day scholars, who say that alaa' is never used in the meaning of the blessing.
Another meaning of this word is power and wonders of power, or excellent manifestations of power. Ibn Jarir Tabari has reported that Ibn Zaid took the words fa-bi-ayyi alaa i Rabbi kuma in the meaning of fa bi-ayyi qudrat-Allah. Ibn Jarir himself has taken alaa' in the meaning of power and might in his commentary of vv. 37-38. Imam Razi also has made this observation in his commentary of vv.14-16: "These verses do not describe the blessings but the powers of Allah, and in the commentary of vv. 22-23, this; "These describe the wonders of power and not the blessings."
Its third meaning is virtue, praiseworthy qualities, and prefections. Though this meaning has not been mentioned by the lexicographers and commentators, this word has often been used in this meaning in Arabic poetry. ( Examples omitted).
Thus, we have taken this word in its vastest meaning and translated it suitably keeping in view the context in which it occurs. However, at some places the word alaa ' may have several senses in one and the same place, but due to limitations of translation we have had to adopt only one meaning. For example, in this verse after making mention of the creation of the earth and of making the best arrangements for the supply of provisions to the creatures, it has been said: 'Which of the alaa' of your Lord will you deny?" Here, alaa' has not been used in the meaning of the blessings only but also in the meaning of the manifestations of Allah Almighty's power and His praiseworthy attributes. It is a wonder of His might that He fashioned this earth in such a marvellous manner that countless species of creatures live here and an endless variety of fruits and grain are grown on it. And it is due to His praiseworthy qualities that He not only created these creatures but also made arrangements for their sustenance and the supply of provisions for them; and the arrangements also so perfect that their food is not only nutritious but also pleasing to the taste and sight. In this connection, reference has been made to only one excellence of Allah Almighty's workmanship for the sake of example, viz., the creation of the date-palm fruit in sheaths. Keeping this one example in view one may consider what excellences of art have been devised and shown in the packing of banana, pomegranates, orange, coconut and other fruits, and how each of the different sorts of the grains and pulses which we so thoughtlessly cook and eat, are produced hotly packed and covered in ears and pods and clusters. 

Desc No: 13
"Denying" implies the several attitudes that the people adopt in respect of Allah Almighty's blessings and manifestations of His might and His praiseworthy attributes. For example, some people do not at all admit that the Creator of all things is Allah Almighty. They think that all this is a mere byproduct of the matter, or an accidental happening, which is un-related with any wisdom and skill and workmanship. This is open denial.
Some other people do admit that the Creator of these things is Allah, but regard others beside Him also as associates in Godhead: they render thanks to others for His blessings: they adore others although they eat His provisions. This is another form of denial. Obviously, it would be the height of ingratitude if a person while admitting that a certain person had done him a favour rendered thanks to another, who had not in fact dent him that favour, for this act of his would be an express proof that he regarded the other person as his benefactor whom he was rendering the thanks.
There are still others. who acknowledge Allah alone as the Creator of all things and the Bestower of all blessings, but do not admit that they should obey the Commands of their Creator and Sustainer and follow His injunctions. This is another form of ingratitude and denial of the blessings, for the person who behaves so denies the right of the Bestower of the blessing although he acknowledges the blessing itself.
Some other people neither disavow the blessing nor deny the right of the Bestower of the blessing, but in practice there is no appreciable difference between their conduct and the conduct of a denier. This is not verbal denial but denial in practice.  "




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



55.14. Khalaqa al-insana min salsalinkaalfakhkhari

55.14. He created man of clay like the potter ' s, (Pickthall)

55.14. Er hat den Menschen erschaffen aus Tonerde, wie Töpferware, (Ahmad v. Denffer)

55.14. Er hat den Menschen aus trockenem Ton wie Töpferware erschaffen. (Bubenheim)

55.14. Er hat den Menschen aus trockenem Lehm erschaffen, wie Töpferware, (Azhar)

55.14. ER erschuf den Menschen aus Salsal wie Ton (Zaidan)

55.14. Er hat den Menschen aus Ton gleich (dem) der Töpferware geschaffen, (Paret)

55.14. Er hat den Menschen aus Ton erschaffen, gleich einer Töpferware. (Rasul)



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55.15. Wakhalaqa aldschanna min maridschinmin narin

55.15. And the Jinn did He create of smokeless fire. (Pickthall)

55.15. Und er hat den Dschan geschaffen aus rauchloser Flamme von Feuer, (Ahmad v. Denffer)

55.15. Und Er hat die Ginn aus einer unruhigen Feuerflamme erschaffen. (Bubenheim)

55.15. und Er hat die Dschinn aus reinem, loderndem Feuer geschaffen. (Azhar)

55.15. und erschuf die Dschinn aus rauchlosem Feuer. (Zaidan)

55.15. und die Geister (dschaann) aus einem Gemisch von Feuer. (Paret)

55.15. Und die Dschinn schuf Er aus rauchloser Feuerflamme. (Rasul)



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Tafsir auf arabisch:
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55.16. Fabi-ayyi ala-i rabbikumatukadhdhibani

55.16. Which is it, of the favors of your Lord, that ye deny? (Pickthall)

55.16. Also welche der Wohltaten eures Herrn leugnet ihr beiden? (Ahmad v. Denffer)

55.16. Welche der Wohltaten eures Herrn wollt ihr beide denn leugnen? (Bubenheim)

55.16. Welche der Wohltaten eures Herrn wollt ihr beide da leugnen? (Azhar)

55.16. Also welche von den Wohltaten eures HERRN leugnet ihr beide ab?! (Zaidan)

55.16. Welche von den Wohltaten eures Herrn wollt ihr denn leugnen? (Paret)

55.16. Welche der Wohltaten eures Herrn wollt ihr beide da leugnen? (Rasul)

Tafsir von Maududi für die Ayaat 14 bis 16

He created man from dry, rotten clay like the potter's, ( 14 ) and the jinn from the flame of fire. ( 15 ) So, O jinn and men; which wonders of your Lord's power ( 16 ) will you deny ?

Desc No: 14
The order of the initial stages of the creation of man, as given at different places in the Qur'an seems to be as follows: (1) Turab, i.e. earth or dust; (2) Tin, i.e. clay made by mixing water with earth; (3) tin-i-lazib: sticky clay, i.e. a clay which becomes sticky when left alone for a long time; (4) hama in musnun, i.e. clay with a stink in it; (S) salsal-im-min hems in masnun kalfakhkhar. i.e. the rotten clay which when dried becomes like baked pottery; (ti) bashar, i.e.. the one who was made from this last form of the earth, in whom Allah breathed of His Spirit, to whom the angels were commanded to bow down, and from whose species his mate was created; (7) thumma ja ala nasla-hu min sulala-tin-min-ma 'in mahin: 'then spread his progeny by means of an extract of the nature of a despicable water', for which the word nutfah has been used at other places. For these stages one may look up the following verses of the Qur'an in sequence: ka-melba/-i Adalla khalaqa-hu min turab (AI-'Imran : 59); bed's khalqal-insan-i min tin (As Sajdah: 7); Inna khalaq-na hum min tin-il-/azib (As-Saaffat: 11): the fourth and fifth stages have been described in the verse being explained, and the later stages in the following verses : Inni khaliq-un bashar an-nun tin. Faidha sa wwaitu-hu wa nafakhtu-fi -hi min-ruhi fa-qa ,u-lahu sajidin. (Suad : 71-72); khalaqa-kum min-nafs in wahidatin wa khalaqa nun-ha zauja-ha wa baththa minhuma rijal-an kathir-an wa nisa-an. (An -Nisa':1) ; thumma Ja ala nasla-hu min sulata-tin-min mmaa'-in -mahin. (As-Sajdah: 8); fa-inna khalaq-na-kum min turabin thumma min nutfs-tin. (AI-Hajj:5).  

Desc No: 15
The words in the original are: mim-marij-im-min-nar. Nar signifies fire of a special nature and not the fire which is produced by burning wood or coal, and marij means a pure, smokeless flame. The verse means that just as the first man was created out of earth, then passing through various stages of creation, the clay model adopted the shape of a living man of flesh and blood, and then his progeny spread by means of the sperm-drop, so was the first jinn created from a pure flame of fire, or a fire free of smoke, and then the species of jinn spread from his progeny. The position of the first jinn among the jinn is the same as of Adam (peace be upon him) among human beings. After taking the shape of a living man, the body of Adam and the human beings born of his progeny retained no relationship with the dust from which. they were originally created. Though even now our body is entirely a compound of the earthly substances, these substances have taken the from of flesh and blood and after being made a living body it has become quite a different thing from a mere lump of clay. The same also is true of the jinn. Their being also is essentially fiery. But just as we are not a mere lump of earth, so also they arc not a mere flame of fire.
This verse proves two things. First, that the jinn are not simply spirit, but are material beings of a special nature, but since they have been composed of pure fiery substances, they remain invisible to human beings who have bean created of earthly substances. The same has been referred to in this verse: "Satan and his party see you from where you cannot see them." (AI-A`raf: 27) Likewise, the jinn's being fast-moving, their adopting different shapes and forms easily and their penetrating into different places imperceptibly where things made of earthly substances cannot penetrate, or if they do, their.penetration becomes perceptible, all these things are possible and understandable only because they are essentially a fiery creation.
The other thing that we come to know from this verse is that the jinn are not only a creation of a wholly different nature from human beings, but the substance of their creation also is absolutely different from that of man, animal, vegetable and solid matter. This verse explicitly points out the error of the viewpoint of those people who regard the jinn as a kind of haman beings. According to their interpretation, the meaning of creating man of the dust and the jinn of the fire is to describe the difference of the temperamental nature of the two kinds of the people; one kind of them are humble by nature, and they are men in the true sense, and the other kind of the people are wicked by nature and fiery in temper, who may better be called devils. This is, however, no commentary of the Qur'an but its distortion. In E.N. 14 above we have shown in detail how the Qur'an itself has fully described the meaning of creating man from the earth. After reading all these details, can a reasonable person understand that the object of all this is only to define the humility of the good men ? Moreover, how can a sound-minded person understand that the meaning of creating man of rotten, dry clay and the jinn of the flame of pure fire is the difference of the separate moral characteristics of the two individuals or groups with different temperaments belonging to the same human species? (For further explanation, see E.N. 53 of Surah Adh-Dhariyat).  

Desc No: 16
Here, in view of the context, It is more appropriate to translate alaa' as 'wonders of power", but in this the aspect of the blessing is also present. Just as it is a wonderful manifestation of Allah's power to have brought into existence marvellous creatures like man from the dust and the jinn from the flame of fire, so for both these creatures this is a great blessing also that Allah not only granted them a body but gave each such a structure and endowed each with such powers and capabilities that they became able to perform unique works in the world. Though we do not know much about the jinn, man is present before us. Had he been given the body of a fish or a bird or a monkey along with the human brain, he could not have with that body used the mental powers to any advantage. Then, is it not a supreme blessing of Allah that He blessed man with the most suitable body also, so that he may exploit the mental powers granted to him efficiently? Consider the hands, the feet, the eyes, the ears, the tongue and the erect stature as againts the intellect and reason, and the capabilities of workmanship and artistic skill, and one will feel that the Creator has provided a deep relationship and harmony between them without which the human body would have remained useless. Then, the same thing points out Allah's praiseworthy qualities too. How could the men and jinn of such quality and rank be brought into existence without knowledge, wisdom, mercy and a profound creative power ? For such miracles of creation cannot be performed by accidents and automatic blind and deaf laws of nature.  "




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Tafsir auf arabisch:
Ibn Kathir Tabari Jalalain Qurtubi

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



55.17. Rabbu almaschriqayni warabbu almaghribayni

55.17. Lord of the two Easts, and Lord of the two Wests! (Pickthall)

55.17. Der Herr der beiden Osten und der beiden Westen, (Ahmad v. Denffer)

55.17. (Er ist) der Herr der beiden Osten und der Herr der beiden Westen. (Bubenheim)

55.17. Er ist der Herr der beiden Sonnenaufgänge und der beiden Sonnenuntergänge (vom Sommer und vom Winter). (Azhar)

55.17. ER ist der HERR beider Osten und beider Westen . (Zaidan)

55.17. (Er ist) der Herr des Ostens und des Westens. (Paret)

55.17. (Er ist) der Herr der beiden Osten und der Herr der beiden Westen. (Rasul)



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Tafsir auf arabisch:
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55.18. Fabi-ayyi ala-i rabbikumatukadhdhibani

55.18. Which is it, of the favors of your Lord, that ye deny? (Pickthall)

55.18. Also welche der Wohltaten eures Herrn leugnet ihr beiden? (Ahmad v. Denffer)

55.18. Welche der Wohltaten eures Herrn wollt ihr beide denn leugnen? (Bubenheim)

55.18. Welche der Wohltaten eures Herrn wollt ihr beide da leugnen? (Azhar)

55.18. Also welche von den Wohltaten eures HERRN leugnet ihr beide ab?! (Zaidan)

55.18. Welche von den Wohltaten eures Herrn wollt ihr denn leugnen? (Paret)

55.18. Welche der Wohltaten eures Herrn wollt ihr beide da leugnen? (Rasul)

Tafsir von Maududi für die Ayaat 17 bis 18

Both the Easts and both the Wests: He is the Lord and Sustainer of all. ( 17 ) So, O jinn and men, which of your Lord's powers ( 18 ) will you deny?

Desc No: 17
'Both the Easts and both the Wests" may mean the two points of sunrise and the two points of sunset on the shortest day of winter and the longest day of summer as well as the easts and the wests of the two hemispheres of the earth. On the shortest day of winter the sun rises and sets making a small acute angle: on the contrary, on the longest day of summer-it rises and sets making a wide obtuse angle. Between them its points of rising and setting go on shifting every day, for which at another place in the Qur'an (AI-Ma'arij: 40) the words Rabbul-mashariq wal-magharib have been used. Likewise, at the time the sun rises in one hemisphere of the earth, it sets in the other hemisphere, thus producing two easts and two wests of the earth. There arc several meanings of calling Allah Lord of both the Easts and both the Wests. Firstly, that it is by His Command that the system of the rising and setting of the sun and their changing pattern during the year is fimctioning. Second, that Allah alone is the Master and Ruler of the earth and the sun; had they their own separate lords, this regular system of the rising and setting of the sun on the earth could not have functioned and continued to function permanently. Third, that the Master and Sustainer of both the Easts and both the Wests is One Allah alone; to Him belong the creations living between them. He alone is nourishing them, and it is for their sustenance that He has established this wise system of the rising and setting of the sun on the earth. 

Desc No: 18
Here also, although in view of the context, "power" seems to be a more conspicuous meaning of alaa', yet, besides, the aspect of "blessing" and 'praiseworthy qualities" also is present in it. It is a great blessing that Allah Almighty has prescribed the rule of the rising and setting of the sun, for by means of it the changes of the crops and seasons arc regulated with which countless interests of the men and animals and vegetables are attached. Likewise, it is Allahs mercy and providence and wisdom that He has made these arrangements by His power to meet the respective needs and requirements of the creatures He has created on the earth. 




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Tafsir auf arabisch:
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55.19. Maradscha albahrayni yaltaqiyani

55.19. He hath loosed the two seas. They meet. (Pickthall)

55.19. Er hat die beiden Meere losgelassen, sie beide treffen aufeinander, (Ahmad v. Denffer)

55.19. Er hat den beiden Meeren freien Lauf gelassen; sie treffen aufeinander, (Bubenheim)

55.19. Er ließ beide Gewässer (das Süßwasser und das Salzwasser) fließen und einander begegnen, (Azhar)

55.19. ER ließ beide Meere aufeinandertreffen, (Zaidan)

55.19. Er hat die beiden großen Wasser (al-bahraini) strömen lassen (maradscha), die (an der Mündung der Flüsse ins Meer) zusammentreffen, (Paret)

55.19. Er hat den beiden Gewässern, die einander begegnen, freien Lauf gelassen. (Rasul)



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Tafsir auf arabisch:
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Tafsir auf englisch:
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55.20. Baynahuma barzakhun la yabghiyani

55.20. There is a barrier between them. They encroach not (one upon the other). (Pickthall)

55.20. Zwischen beiden ist eine Barriere, beide überqueren sie nicht, (Ahmad v. Denffer)

55.20. zwischen ihnen ist (aber) ein trennendes Hindernis, (das)s sie (ihre Grenzen) nicht überschreiten. (Bubenheim)

55.20. doch zwischen beiden ist eine Trennwand, die sie nicht überschreiten. (Azhar)

55.20. zwischen beiden gibt es eine Trennung, sie vermischen sich nicht. (Zaidan)

55.20. zwischen denen aber eine Schranke (barzakh) liegt, so daß sie sich (gegenseitig) keine Übergriffe erlauben. (Paret)

55.20. Zwischen ihnen steht eine Scheidewand, so daß sie nicht ineinander übergreifen. (Rasul)



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