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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

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

46.16. Das sind diejenigen, von denen Wir das Beste von dem, was sie getan haben, annehmen und über deren böse Taten Wir hinwegsehen, unter den Insassen des (Paradies)gartens - (dies ist) das wahrhaftige Versprechen, das ihnen stets gegeben wurde.

[ alAhqaf:16 ]

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Medina-Musshaf Seite 568

Mehr Übersetzungen

Tafsir auf arabisch:
Ibn Kathir Tabari Jalalain Qurtubi

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

69.51. Wa-innahu lahaqqu alyaqiini

69.51. And lo! it is absolute truth. (Pickthall)

69.51. Und bestimmt ist er ja die Wahrheit der Gewißheit, (Ahmad v. Denffer)

69.51. Und er ist wahrlich die reine Gewißheit. (Bubenheim)

69.51. Er ist die unanfechtbare Wahrheit. (Azhar)

69.51. Und gewiß, er ist doch das Wahre der Gewißheit. (Zaidan)

69.51. Er ist aber wahr und gewiß (haqqu l-yaqieni). (Paret)

69.51. Und wahrlich, es ist die Wahrheit mit aller Gewißheit. (Rasul)

Medina-Musshaf Seite 568

Mehr Übersetzungen

Tafsir auf arabisch:
Ibn Kathir Tabari Jalalain Qurtubi

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

69.52. Fasabbih biismi rabbika alAAadhiimi

69.52. So glorify the name of thy Tremendous Lord. (Pickthall)

69.52. Also preise mit dem Namen deines gewaltigen Herrn. (Ahmad v. Denffer)

69.52. Darum preise den Namen deines Allgewaltigen Herrn. (Bubenheim)

69.52. Darum lobpreise Deinen erhabenen Herrn! (Azhar)

69.52. So lobpreise mit dem allerhabenen Namen deines HERRN! (Zaidan)

69.52. Darum preise den Namen deines gewaltigen Herrn! (Paret)

69.52. Darum preise den Namen deines Großen Herrn. . (Rasul)

Tafsir von Maududi für die Ayaat 38 bis 52

Not so! ( 21 ) I swear by those things which you see and also by those which you do not see, that this is the Word of an honourable Messenger. ( 22 ) It is not the word of a poet: little it is that you believe. ( 23 ) Nor is it the word of a soothsayer: little it is that you reflect. It is a Revelation from the Lord of the worlds. ( 24 ) And if this (Prophet) had forged something himself and ascribed it to Us, We would indeed have seized him by his right hand, and cut off his neck-vein. Then none of you could have withheld ( Us) from this ( 25 ) This indeed is an Admonition for the righteous.- ( 26 ) And We know that there are some among you who deny it. For such disbelievers it is indeed a cause of despair. ( 27 ) And surely this is the absolute truth. So, glorify, O Prophet, the name of your Lord, the Great.

Desc No: 21
That is, the truth is not as you think it to be. 

Desc No: 22
Here, "an honourable Messenger" implies the Holy Prophet Muhammad (upon whom be Allah's peace and blessings) and in Surah At-Takvir: 19. the angel Gabriel (peace be on him), the argument being that after describing the Qur'an as the Word of an honourable Messenger, it has been said: "It is not the word of a poet ... nor of a soothsayer," and obviously the disbelievers of Makkah branded the Holy Prophet Muhammad (upon whom be Allah's peace and blessings) and not Gabriel as a poet and soothsayer. On the contrary, in Surah At-Takvir, after describing the Qur'an as the word of "a noble messenger" it has been said: "That Messenger has great power, and has high ranks with the Owner of the Throne: there he is obeyed and held as trustworthy ... And Muhammad (upon whom be Allah's peace and blessings) has seen him on the bright horizon." (vv. 20-23). Almost the same thing has been stated in An-Najm: 5-10 about Gabriel.

Here, the question arises; In what sense has the Qur'an been described as the Word of Muhanunad (upon whom be Allah's peace and blessings! and of Gabriel? The answer is: the people were hearing it being recited by the tongue of the Holy Prophet and the Holy Prophet by the tongue of Gabriel. Thereupon, in one way it was the word of the Holy Prophet and in another way of Gabriel, but a little below it has been explicitly stated: "It is indeed a Revelation from the Lord of the worlds,' which is being presented before Muhammad (upon whom be Allah's peace and blessings) by , the tongue of Gabriel (peace he on him) and before the people by the tongue of Muhammad (upon whom be Allah's peace and blessings). The word Messenger itself points to the truth that the Word belongs to neither of them but they have presented it as Messengers of the One Who has sent it down. 

Desc No: 23
One meaning of "little it is that you believe", according to Arabic idiom, can be: "You do not believe it at all." Another meaning also can be: "Hearing the Qur'an your heart sometimes itself cries out: 'This cannot be mortal word'. Yet you behave stubbornly and refuse to believe in it. 

Desc No: 24
In short: "I swear by whatever you see and by whatever you do not see that this Qur'an is not the word of a poet or a soothsayer, but it is a Revelation from the Lord of the worlds, which is being presented by the Messenger who is noble and gentle." Let us now consider in what sense this oath has been sworn. That which was visible to the people was:.
(1) This Word was being presented by a person who being noble and gentle was not hidden from anybody in the society of Makkah. Everyone knew that he was the best man of their nation in conduct. It could not be expected of such a man that he would forge a lie and attribute it to Allah, Lord of the worlds.
(2) They also saw clearly that he had no selfish motive in presenting that word before the people, but had rather sacrificed all His personal interests to it: had ruined his business, had abandoned every ease and comfort, was being cursed and abused by the same people who had shown him the highest veneration and esteem and had caused even his family and children to be subjected to these agonies besides himself. A person having selfish motives could not have submitted himself to such tribulations.
(3) They could also see that the lives of the people in their own society, who believed in him, underwent a sudden transformation. The word of no poet or soothsayer has been known to have brought about such a wonderful moral change in the people that his follower should become ready to face every hardship and bear up against every persecution for his sake.
(4) They were also not unaware of the language of poetry and the diction of the soothsayers. Apart from stubborn disbelievers, no one could say that the language of the Qur'an was the language of poetry or sorcery. (For a detailed discussion of this, see E.N. 7 of AI-Anbiya', E.N.'s 142-145 of Ash-Shu`ara', E.N.22 of At-Tur).
(5) This also was before their eyes that no one in entire Arabia was so eloquent of speech that his word could be brought to match with the Qur'an. Not to speak of equalling it, not even the greatest poet's eloquence could even approach anywhere near the Qur'an's.
(6) This also was not hidden from them that the language used by Muhanunad (upon whom be Allah's peace and blessings) himself was very different in its literary beauty and merit from the language of the Qur'an. No Arabic speaking person could, after hearing the Holy Prophet's own speech, and the Qur'an, say that both emanated from one and the same person.
(7) The people of Makkah had never heard even until a day before Muhammad (upon whom be Allah's peace and blessings) made the claim to Prophethood anything relating to the themes that the Qur'an consisted of, nor they knew that he had any means of obtaining that knowledge and information. That is why even if his opponents alleged that he obtained that information secretly from somewhere, no one in Makkah was prepared to believe it. (For explanatation, see E.N l07 of An-Nahl and E.N. 12 of AI-Furgan).
(8) They could also see the wonderful workshop of existence, from the earth to the heavens, which was functioning before their eyes, and in which they could see a supreme, wise law and, an all-pervading order and system at work. In it they could see no sign and evidence of the polytheism and denial of the Hereafter, which the Arabs had adopted as their creed, but there were signs and proofs of the existence of One God and of the truth of the Hereafter which the Qur'an was presenting.

All this they could see, and what they did not see was: Allah Almighty alone is the Creator and Master and Ruler of this universe: all others are only creatures: none beside Him is God! Resurrection has to take place inevitably; Muhammad (upon whom be Allah's peace and blessings) has really been appointed a Messenger by Allah Himself Who is sending down the Qur'an to him. An oath has been sworn by both truths to affirm that which has been stated in the preceding verses. 

Desc No: 25
The object is to impress the point that the Prophet has no authority whatever to make any change in the Revelation. If he did so, he would be severely punished. The style depicts the prompt and quick action of a king who strikes off the head of an official, holding him by the hand, if he commits a forgery in his name. Some people have misconstrued this verse to mean that if the heart-vein or neck-vein of an impostor is not immediately severed by Allah, it would be a proof that he was a true prophet, whereas in this verse what has been said is about a true prophet and not about the impostors. Same impostors have even claimed to be God and have thrived and lived long lives in the world, so it could not be a proof of the truth of their claim. For a full discussion of this question, see E.N 23 of Surah Yunus. 

Desc No: 26
That is, the Qur'an is an admonition for those who wish to avoid wrongdoing and its evil consequences. (For explanation, see E.N. 3 of Al-Baqarah). 

Desc No: 27
That is, they will ultimately have to despair and regret as to why they had rejected this Qur'an.  "

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