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 Ãœbersetzung 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.


27.52. Dies sind nun ihre Häuser, wüst dafür, daß sie Unrecht taten. Darin ist wahrlich ein Zeichen für Leute, die Bescheid wissen.

[ anNaml:52 ]


Besucher Online
Im Moment sind 17 Besucher online






Suche in den deutschen Übersetzungen
Suche im englischen Tafsir von Maududi

Alle Suren anzeigen | alQalam | 11-20 von 52 Ayaat, Seite 2/6

 

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


Nummer der Surah  Nummer der Ayah 
Surah lesen   


Medina-Musshaf Seite 564

Mehr Übersetzungen

Tafsir auf arabisch:
Ibn Kathir Tabari Jalalain Qurtubi

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



68.11. Hammazin maschscha-in binamiimin

68.11. Detractor, spreader abroad of slanders? (Pickthall)

68.11. Aufhetzer und Herumgeher mit Verleumdung, (Ahmad v. Denffer)

68.11. Stichler und Verbreiter von Verleumdungen, (Bubenheim)

68.11. die Menschen gegeneinander aufhetzt und Gerede hinterbringt, (Azhar)

68.11. (der) bloßstellend, Namima verbreitend, (Zaidan)

68.11. der dauernd (die Leute gegeneinander) aufstachelt und Gerüchte verbreitet, (Paret)

68.11. Verleumder, einem, der umhergeht, um üble Nachrede zu verbreiten , (Rasul)



Medina-Musshaf Seite 564

Mehr Übersetzungen

Tafsir auf arabisch:
Ibn Kathir Tabari Jalalain Qurtubi

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



68.12. MannaAAin lilkhayri muAAtadin athiimin

68.12. Hinderer of the good, transgressor, malefactor (Pickthall)

68.12. Versperrer für das Gute, Überschreiter, mutwilliger Sünder, (Ahmad v. Denffer)

68.12. Verweigerer des Guten, der Übertretungen begeht und ein Sünder ist, (Bubenheim)

68.12. der allem Guten im Weg steht, aggressiv und den Sünden verfallen, (Azhar)

68.12. das Gute verhindernd, Aggression begehend, viel verfehlend (Zaidan)

68.12. der das Gute (über das er verfügt, anderen) vorenthält, Übertretungen begeht und sich versündigt, (Paret)

68.12. einem Behinderer des Guten, Übertreter, Sünder (Rasul)



Medina-Musshaf Seite 564

Mehr Übersetzungen

Tafsir auf arabisch:
Ibn Kathir Tabari Jalalain Qurtubi

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



68.13. AAutullin baAAda dhalika zaniimin

68.13. Greedy therewithal, intrusive. (Pickthall)

68.13. Schleifer, über dies Bankert, - (Ahmad v. Denffer)

68.13. einem von grobem Benehmen und darüber hinaus einem Eindringling (Bubenheim)

68.13. und überdies noch grob und hinterhältig ist, (Azhar)

68.13. und flegelhaft ist, auch dazu noch ein Bastard ist. (Zaidan)

68.13. und der überdies ein Grobian ist und sich (überall) eindrängt (`utullin ba`da zaalika zaniemin) (Paret)

68.13. groben Benehmens, einem Bastard. (Rasul)



Medina-Musshaf Seite 564

Mehr Übersetzungen

Tafsir auf arabisch:
Ibn Kathir Tabari Jalalain Qurtubi

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



68.14. An kana dha malinwabaniina

68.14. It is because he is possessed of wealth and children (Pickthall)

68.14. Weil er Vermögensgut und Kinder hat. (Ahmad v. Denffer)

68.14. (nur deshalb), weil er Besitz und Söhne hat. (Bubenheim)

68.14. einfach, weil er Vermögen und Söhne hat!. (Azhar)

68.14. 3 (Dies nur), weil er über Vermögen und Kinder verfügte. (Zaidan)

68.14. (auf Grund der Tatsache), daß er (ein großes) Vermögen und (viele) Söhne hat! (Paret)

68.14. Nur weil er Reichtümer und Kinder besitzt , (Rasul)



Medina-Musshaf Seite 564

Mehr Übersetzungen

Tafsir auf arabisch:
Ibn Kathir Tabari Jalalain Qurtubi

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



68.15. Idha tutla AAalayhi ayatunaqala asatiiru al-awwaliina

68.15. That, when Our revelations are recited unto him, he saith: Mere fables of the men of old. (Pickthall)

68.15. Wenn ihm Unsere Zeichen verlesen werden, sagt er: "Die Fabeleien der Früheren." (Ahmad v. Denffer)

68.15. Wenn ihm Unsere Zeichen verlesen werden, sagt er: "(Es sind) Fabeln der Früheren." (Bubenheim)

68.15. Wenn ihm Unsere Zeichen vorgetragen werden, sagt er: "Das sind Legenden der Vorfahren." (Azhar)

68.15. Wenn ihm Unsere Ayat vorgetragen wurden, sagte er: „Es sind Legenden der Früheren.“ (Zaidan)

68.15. Wenn ihm unsere Verse verlesen werden, sagt er: "(Es sind nichts als) Fabeln der früheren (Generationen)". (Paret)

68.15. sagt er, wenn ihm Unsere Verse verlesen werden: "(Dies sind) Fabeln der Alten!" (Rasul)



Medina-Musshaf Seite 565

Mehr Übersetzungen

Tafsir auf arabisch:
Ibn Kathir Tabari Jalalain Qurtubi

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



68.16. Sanasimuhu AAala alkhurtuumi

68.16. We shall brand him on the nose. (Pickthall)

68.16. Wir werden ihm ein Brandmal auf den Nasenrüssel brennen. (Ahmad v. Denffer)

68.16. Wir werden ihn mit einem Merkmal auf der Nase zeichnen. (Bubenheim)

68.16. Wir werden ihn an der Nase brandmarken. (Azhar)

68.16. WIR werden ihn auf dem Rüssel brandmarken. (Zaidan)

68.16. (Der verfluchte Kerl!) Auf der Schnauze werden wir ihm ein Brandzeichen anbringen. (Paret)

68.16. Wir wollen ihn auf der Nase brandmarken. (Rasul)

Tafsir von Maududi für die Ayaat 1 bis 16

Nun. By the Pen and by that which the writers are writing, ( 1 ) you are not, by the grace of your Lord, mad. ( 2 ) And surely you have a reward that shall never end, ( 3 ) and surely you are exalted to a high and noble character. ( 4 ) Soon you shall see as well as they, which of you is afflicted with madness. Your Lord best knows those who have strayed from His Way and He best knows also those who are rightly guided. Therefore, do not at all yield to the beliers of the Truth. They indeed wish that you should compromise a little, then they also would compromises ( 5 ) Do not at all yield to any mean swearer of many oaths, ( 6 ) who is a slanderer and a backbiter, a hinderer of good ( 7 ) and a transgressor, wicked and oppressive, ( 8 ) and above all, ignoble by birth, ( 9 ) only because he has abundance of wealth and children. ( 10 ) When Our Revelations are recited to him, he says, "These are tales of the ancient times." Soon We shall brand him on the snout. ( 11 )

Desc No: 1
The great commentator Mujahid says that by pen here is meant the Pen with which the Qur'an was being written down. From this it automatically follows that that which was being written implies the Holy Qur'an itself. 

Desc No: 2
That is for which an oath has been sworn by the Pen and by the Book. It means that this Qur'an which is being inscribed by the hands of the writers of Revelation, is by itself enough to refute the slander of the disbelievers who say that the Holy Prophet (upon whom be peace) is, God forbid, a madman, Before his claim to the Prophethood, the people of Makkah looked upon him as the best of their men and trusted his honesty, intelligence and sagacity. But when he started reciting the Qur'an before them they began to call him a madman. This meant that the Qur'an itself in their sight was the cause because of which they accused him of madness; Therefore, it was said: "The Qur'an by itself is a sufficient proof for the refutation of this slander. The presentation of this highly eloquent Revelation which consists of sublime themes, is an argument which proves that Muhammad (upon whom be Allah's peace and blessings) has been especially favoured by Allah, and nor an argument which might be used to prove that he has, God forbid, gone mad." Here, one should remember that although the address apparently is directed to the Holy Prophet, yet the real object is to nail the calumny of the disbelievers. Therefore, no ane should have the doubt that this verse was sent down only to assure the Holy Prophet that he was not mad. Obviously, the Holy Prophet himself had no such doubt for removing which he might have stood in need of such an assurance. The object was to tell the disbelievers, as if to say: "The Qur'an because of which you-are calling the one presenting it a madman, is by itself an argument that your accusation is false." (For further explanation' see E.N. 22 of Surah At-Tur) 

Desc No: 3
That is, "You will get an unlimited and continuous reward, for although you have to hear discouraging and disturbing things in response to the efforts that you are making for the instruction and guidance of the people, yet you are steadfastly performing your Mission of calling them to the Right Way." 

Desc No: 4
Here, this sentence gives two meanings: (1) "That you stand exalted to a high and noble character; that is why you are enduring all these hardships in your mission of guiding the people to the Right Way, otherwise a tnan of weak character could not have done so;" and (2) "that besides the Qur'an, your high and noble character also is a clear proof that the accusation of madness that the disbelievers bring against you is absolutely false, for high morals and madness cannot co-exist in one and the same person. " A madman is he whose balance of mind is upset, who has lost his temperamental equilibrium. Contrary to this, the high morals of a person testify that he is a right-minded and sound-natured person, who possesses perfect temperamental equilibrium. The people of Makkah were not unaware of the morals and character possessed by the Holy Messenger of Allah. Therefore, it was enough just to make a reference to them so that every reasonable man of Makkah was made to think how shameless were those people who were calling a man of such sublime morals and character a madman. Their absurd conduct was not at all harmful for the Holy Prophet (upon whom be peace) but for themselves, for maddened in their craze for opposition they were saying such a thing about him which could not be regarded as credible by any man of understanding. The same also is the case with those men of knowledge and scholarship, who in the modern time are accusing the Holy prophet (upon whom be peace) of having fits of madness and epilepsy. The Qur'an is available everywhere in the world and the Holy Prophet's life also exists in the written form in entire detail. Every person can see it for himself what a foolish and meaningless thing is being uttered in their blind enmity by those who regard the man who brought this unique and matchless Book and who possessed such sublime morals and character as a mentally deranged person.

The best description of the Holy Prophet's character has been given by Hadrat 'A'ishah in her statement: Kana khuluqu-hul-Qur an: the Qur'an was his character." Imam Ahmad, Muslim, Abu Da'ud. Nasa'i, Ibn Majah, Darimi and Ibn Jarir have cited, with a little variation in wording, this saying with several chains of transmitters. This means that the Holy Prophet had not merely presented the teaching of the Qur'an before the world but also given its practical demonstration by his personal example. Whatever was enjoined in the Qur'an was acted upon practically by himself in the first instance; whatever was forbidden in it was shunned and avoided by himself most of all. His own self was characterised most of all by the moral qualities which were declared as sublime by it, and his own self was most free from those qualities which were declared as abhorrent and reprehensible by it. In another tradition Hadrat 'A'ishah has stated: "The Holy Prophet (upon whom be peace) never hit a servant, never raised his hand on a woman never used his hand to kill a person outside the battlefield, never avenged himself on anyone for an injury caused unless someone violated a sanctity enjoined by Allah and he avenged it for the sake of Allah. His practice was that whenever he had to choose between two things, he would choose the easier one unless it was a sin; and if it was a sin he would keep away from it most of all" (Musnad Ahmad). Hadrat Anas says: "I served the Holy Prophet (upon whom be peace) for ten years. He never did so much as express even a slight disgust over what I did or said: he never asked why I had done what I had done, and never inquired why I had not done what I had not done." (Bukhari, Muslim). 

Desc No: 5
That is, "If you slackened a little in your propagation of Islam, they also would slacken in their opposition to you. Or, if you became inclined to effect some changes in your Faith to suit these people, they too would effect a compromise with you." 

Desc No: 6
The word mahin is used for a contemptible, degraded and mean person. This is indeed a necessary quality of a person who swears many oaths. He swears an oath for every minor thing because he himself has the feeling that the people take him for a liar and would not believe him until he swore an oath. For this reason he is not only degraded in his own eyes but commands no respect in society either. 

Desc No: 7
Khayr in Arabic is used both for wealth and for good. If it is taken in the meaning of wealth the, meaning would be that he is miserly and stingy; he would not even spend a farthing on anyone; and if khayr is taken in the meaning of goodness and virtue, it would mean that he creates a hindrance in every good work as . ell as that he is very active in hindering the people from accepting Islam. 

Desc No: 8
The word `utul is used for a person who is stout and strong and greedy in eating and drinking and is also ill-mannered, quarrelsome and cruel at the same tune. 

Desc No: 9
The word zanim is used to describe a person of illegitimate birth, who does not, in fact, belong to a family but has joined it. Sa`id bin Jubair and Sha`bi say that this word is used for a person who is notorious among the people for his evildoing.
The views of the commentators with regard to the person who has been described in these verses are different. Some one says it was Walid bin Mughirah; another one says it was Aswad bin `Abd-i Yaghuth, and still another has applied this description to Akhnas bin Shurayq, and some other people have pointed to some other persons. But the Qur'an has only described his attributes without naming him. This shows that in Makkah the man concerned was so notorious for his such qualities that there was no need to name him definitely. Hearing his description every person could understand who was being referred to. 

Desc No: 10
This sentence may be connected with the preceding theme as well as with the following sentence. In the first case, it would mean: "Do not yield to the influence of such a person just because he has plenty of wealth and children. " In the second: "He has become proud because he possesses abundance of wealth and children; so when Our Revelations are recited to him, he says, "These are tales of ancient times." 

Desc No: 11
Because he thought he was a man of high prestige, his nose has been called a snout, and "branding him on the snout means disgracing him. That is, "We shall so disgrace him in the world and in the Hereafter that his mark of disgrace will become indelible."  "




Medina-Musshaf Seite 565

Mehr Übersetzungen

Tafsir auf arabisch:
Ibn Kathir Tabari Jalalain Qurtubi

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



68.17. Inna balawnahum kamabalawna as-haba aldschannati idh aqsamuulayasrimunnaha musbihiina

68.17. Lo! we have tried them as We tried the owners of the garden when they vowed they would pluck its fruit next morning. (Pickthall)

68.17. Wir haben sie ja geprüft, wie wir die Gefährten des Gartens geprüft haben, als sie schworen, - ganz bestimmt ernten sie ihn am Morgen ab, (Ahmad v. Denffer)

68.17. Wir haben sie geprüft, wie Wir die Besitzer des Gartens prüften, als sie schworen, sie würden ihn bei Tagesanbruch abpflücken, (Bubenheim)

68.17. Wir haben sie auf die Probe gestellt, wie Wir jene Gartenbesitzer auf die Probe stellten, als sie schworen, früh am Morgen alle Früchte abzupflücken, (Azhar)

68.17. Gewiß, WIR prüften sie, wie WIR die Besitzer der Dschanna prüften, als sie schworen, sie doch am Morgen abzuernten (Zaidan)

68.17. Wir haben sie (gewissen) Prüfungen ausgesetzt, so wie wir das bei den Besitzern des Gartens getan haben. Damals, als sie schwuren, sie würden ihn am (nächsten) Morgen abernten, (Paret)

68.17. Wir prüfen sie, wie Wir die Eigentümer des Gartens prüften, als sie schworen, sie würden sicherlich (all) seine Früchte am Morgen pflücken. (Rasul)



Medina-Musshaf Seite 565

Mehr Übersetzungen

Tafsir auf arabisch:
Ibn Kathir Tabari Jalalain Qurtubi

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



68.18. Wala yastathnuuna

68.18. And made no exception (for the will of Allah); (Pickthall)

68.18. Und sie haben nichts ausgeschlossen. (Ahmad v. Denffer)

68.18. und nicht(s) ausnahmen´. (Bubenheim)

68.18. ohne an Gottes Willen zu denken und entsprechende Vorbehalte einzuräumen. (Azhar)

68.18. und nichts auszulassen. (Zaidan)

68.18. ohne dabei den Vorbehalt zu machen (daß alles vom Willen Allahs abhängt)! (Paret)

68.18. Und sie machten keinen Vorbehalt. (Rasul)



Medina-Musshaf Seite 565

Mehr Übersetzungen

Tafsir auf arabisch:
Ibn Kathir Tabari Jalalain Qurtubi

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



68.19. Fatafa AAalayha ta-ifunmin rabbika wahum na-imuuna

68.19. Then a visitation came upon it while they slept (Pickthall)

68.19. Da ging etwas Herumgehendes von deinem Herrn auf ihm herum, und sie schliefen, (Ahmad v. Denffer)

68.19. Da ging darin Verheerendes von deinem Herrn umher, während sie schliefen, (Bubenheim)

68.19. Der Garten wurde in der Nacht durch deinen Herrn heimgesucht, als sie schliefen. (Azhar)

68.19. Dann wirbelte durch sie ein Wirbelndes von deinem HERRN, während sie schliefen, (Zaidan)

68.19. Da kam, während sie schliefen, eine Heimsuchung deines Herrn über ihn, (Paret)

68.19. Dann kam eine Heimsuchung deines Herrn über ihn, während sie schliefen. (Rasul)



Medina-Musshaf Seite 565

Mehr Übersetzungen

Tafsir auf arabisch:
Ibn Kathir Tabari Jalalain Qurtubi

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



68.20. Faasbahat kaalssariimi

68.20. And in the morning it was as if plucked. (Pickthall)

68.20. Und am Morgen war er wie abgeerntet, (Ahmad v. Denffer)

68.20. und er war dann am Morgen wie abgepflückt. (Bubenheim)

68.20. Und am Morgen sah er verwüstet und schwarz aus wie die finstere Nacht. (Azhar)

68.20. dann wurde sie wie das Abgeerntete. (Zaidan)

68.20. so daß es am (nächsten) Morgen so aussah, als ob er (bereits) abgeerntet wäre. (Paret)

68.20. Und am Morgen war (der Garten) bereits verwüstet. (Rasul)



11-20 von 52 Ayaat, Seite 2/6

 

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