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7.115. Sie sagten: "O Musa, entweder wirfst du oder wir sind es, die (zuerst) werfen."

[ alA'raf:115 ]


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Medina-Musshaf Seite 575

Mehr Übersetzungen

Tafsir auf arabisch:
Ibn Kathir Tabari Jalalain Qurtubi

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



74.1. Ya ayyuha almuddaththiru

74.1. O thou enveloped in thy cloak, (Pickthall)

74.1. Du, der Zugedeckte, (Ahmad v. Denffer)

74.1. O du Zugedeckter, (Bubenheim)

74.1. O du, der du dich mit dem Obergewand zugedeckt hast! (Azhar)

74.1. Mud-dath-thir! (Zaidan)

74.1. Der du dich (mit dem Obergewand) zugedeckt hast (yaa aiyuhaa l-muddathir)! (Paret)

74.1. O du Bedeckter! (Rasul)



Medina-Musshaf Seite 575

Mehr Übersetzungen

Tafsir auf arabisch:
Ibn Kathir Tabari Jalalain Qurtubi

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



74.2. Qum faandhir

74.2. Arise and warn! (Pickthall)

74.2. Stehe auf und warne, (Ahmad v. Denffer)

74.2. stehe auf und warne; (Bubenheim)

74.2. Steh auf, und warne die Menschen! (Azhar)

74.2. Stehe auf, dann warne, (Zaidan)

74.2. Stell dich auf und warne (deine Landsleute vor der Strafe Allahs)! (Paret)

74.2. Erhebe dich und warne (Rasul)



Medina-Musshaf Seite 575

Mehr Übersetzungen

Tafsir auf arabisch:
Ibn Kathir Tabari Jalalain Qurtubi

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



74.3. Warabbaka fakabbir

74.3. Thy Lord magnify, (Pickthall)

74.3. Und deinen Herrn, verherrliche, (Ahmad v. Denffer)

74.3. und deinen Herrn, Den preise als den Größten, (Bubenheim)

74.3. Preise deinen Herrn! (Azhar)

74.3. und deinen HERRN dann verherrliche mit Takbir , (Zaidan)

74.3. Und preise deinen Herrn, (Paret)

74.3. und verherrliche deinen Herrn (Rasul)



Medina-Musshaf Seite 575

Mehr Übersetzungen

Tafsir auf arabisch:
Ibn Kathir Tabari Jalalain Qurtubi

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



74.4. Wathiyabaka fatahhir

74.4. Thy raiment purify, (Pickthall)

74.4. Und deine Gewänder, reinige, (Ahmad v. Denffer)

74.4. und deine Gewänder, die reinige, (Bubenheim)

74.4. Halte dein Gewand rein! (Azhar)

74.4. und deine Kleidung dann mache rituell rein, (Zaidan)

74.4. reinige deine Kleider (Paret)

74.4. und reinige deine Kleider (Rasul)



Medina-Musshaf Seite 575

Mehr Übersetzungen

Tafsir auf arabisch:
Ibn Kathir Tabari Jalalain Qurtubi

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



74.5. Waalrrudschza faohdschur

74.5. Pollution shun! (Pickthall)

74.5. Und das Schmutzige, entferne dich davon, (Ahmad v. Denffer)

74.5. und die (Unreinheit des) Götzen(dienstes), die meide, (Bubenheim)

74.5. Bleibe allem strafträchtigen ?bel fern! (Azhar)

74.5. und die Götzen dann meide! (Zaidan)

74.5. und meide die Besudelung (durch den Götzendienst)! (Paret)

74.5. und meide den Götzendienst (Rasul)



Medina-Musshaf Seite 575

Mehr Übersetzungen

Tafsir auf arabisch:
Ibn Kathir Tabari Jalalain Qurtubi

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



74.6. Wala tamnun tastakthiru

74.6. And show not favor, seeking worldly gain! (Pickthall)

74.6. Und gib dich nicht wohltätig, daß du mehr erhalten willst, (Ahmad v. Denffer)

74.6. und halte nicht (deinen Verdienst) vor, und halte ihn nicht für zu groß, (Bubenheim)

74.6. Schenke keine Gaben des Gewinns wegen! (Azhar)

74.6. Und mache keine Vorhaltung, umMehrung zu erhalten. (Zaidan)

74.6. Und sei nicht wohltätig in Erwartung von Gegengaben, so daß du (statt dich zu verausgaben) dir (letzten Endes) mehr (Vermögen) verschaffst! (Paret)

74.6. und sei nicht wohltätig in Erwartung von persönlichen Vorteilen (Rasul)



Medina-Musshaf Seite 575

Mehr Übersetzungen

Tafsir auf arabisch:
Ibn Kathir Tabari Jalalain Qurtubi

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



74.7. Walirabbika faisbir

74.7. For the sake of thy Lord, be patient! (Pickthall)

74.7. Und um deines Herrn willen, harre geduldig aus, (Ahmad v. Denffer)

74.7. und ertrage standhaft (alles) für deinen Herrn. (Bubenheim)

74.7. Halte die Gebote und die Verbote deines Herrn geduldig ein! (Azhar)

74.7. Und für deinen HERRN dann übe dich in Geduld! (Zaidan)

74.7. Und sei geduldig in Erwartung (der Entscheidung) deines Herrn! (Paret)

74.7. und sei standhaft um deines Herrn willen. (Rasul)

Tafsir von Maududi für die Ayaat 1 bis 7

O you who lies enwrapped up, ( 1 ) arise and warn ( 2 ) and proclaim the greatness of your Lord; ( 3 ) and keep your garments pure, ( 4 ) and avoid ftlth, ( 5 ) and do not favour (others) expecting to get more, ( 6 ) and be patient for the sake of your Lord. ( 7 )

Desc No: 1
A study of the background of the revelation of these verses given in the introduction above can help one understand why the Holy Prophet (upon whom be peace) on this occasion has been addressed with Ya ayyuhal-Muddaththiru instead of Ya ayyuhar-Rasulu (O Messenger), or Ya ayyuhan-Nabiyyu (O Prophet). As the Holy Prophet had been terrified when he had suddenly seen the Angel Gabriel (on whom be peace), sitting on a throne between heaven and earth, and had returned hastily home and asked the people of the house to cover him up, so Allah addressed him with Ya ayyuhal-Muddaththiru. From this fine way of address the meaning which automatically follows is: "O My dear Servant, why have you lain down thus enwrapped? You have been put under the. burden of a great mission: you must now arise from your solitude to perform this mission with resolution and courage." 

Desc No: 2
A command of this very nature had been given to the prophet Noah (peace be on him) while appointing him to the office of Prophet hood; "Warn the people of your nation before they are overtaken by a painful torment." (Nuh: 1) The verse means: "O you who lies enwrapped, stand up and arouse the people who live in heedlessness around you: warn them of the fate which would certainly overtake them if they remained involved in the same heedlessness, Warn them that they are not living in a lawless kingdom where they are free to conduct themselves as they like and where they can do wherever they please without any fear or being called to account for it. " 

Desc No: 3
This is the primary duty of a Prophet, which he has to perform in this world. His foremost duty is to refute the greatness of all those whom the ignorant people might be holding as great, and publicly proclaim that we greatness in this universe belongs to none but Allah alone. For this very reason the phrase Allahu Akbar has been Geld as of supreme importance in Islam. The adhan (call to prayer) begins with the proclamation of Allahu Akbar. The Muslim enters the Prayer itself with Allahu Akbar and repeats Allahu Akbar every time he sits or stands, He pronounces Bismillahi Allahu Akbar also when slaughtering an animal. The slogan of Allahu Akbar has become a most distinctive and prominent emblem of Muslims throughout the world today, for the Prophet of this Ummah himself had embarked on his mission with the magnification and glorification of Almighty Allah.

Here, there is another fine point, which must be understood well. As we have learnt from the background of the revelation of these verses, this was the first occasion when the Holy Prophet (upon whom be peace) had been commanded to arise for performing the duties of the great mission of Prophethood, and it was obvious that the city and society in which he was commanded to perform this mission, was the centre of polytheism. Not only were the people around him polytheistic like the common Arabs but, more than that, the city of Makkah had become the most sacred place of pilgrimage for the polytheistic Arabs, and the Quraish were its attendants. Arising of a person in such a place all by himself and proclaiming the Oneness of God in the face of polytheism was full of risks. That is why the exhortation to "proclaim the greatness of your Lord" just after "arise and wam" contains this meaning also: "Do not at all mind the terrifying and dreadful forces that seem to be obstructing and impeding your work and proclaim publicly that your Lord is the greatest of all those who can hinder and resist you from giving your message. This is indeed the greatest encouragement for a person who embarks on a Divine mission. The one who has Allah's greatness and majesty deeply embedded in his heart will feel no hesitation at all in facing and fighting the entire world by himself for the sake of Allah. 

Desc No: 4
These are very comprehensive words, which are full of meaning.

They mean this: "Keep your garments free from every filth and impurity, for the purity of the body and garments and the purity of the spirit are inter-linked and inter-dependent. " A pure spirit and an impure body with impure garments cannot live together. The society in which the Holy Prophet (upon whom be peace) had arisen with the invitation to Islam, was not only steeped in the evils of unbelief and immorality, but was also devoid of even the most elementary concepts of purity and cleanliness, and the Holy Prophet's task was to teach its members cleanliness in every way of life. Therefore he was instructed to establish and present a high standard of purity in his external life as well. Thus, it is the result of the same instruction that the Holy Prophet (upon whom be peace) gave mankind such detailed teaching about the cleanliness of the body and garments as is not possessed even by the most civilized nations of today, not to speak of the Arabs of the pre-Islamic days of ignorance. So much so that in most of the languages of the world there is no word synonymous with "taharat" ". On the contrary, in Islam every book of the Hadith and Fiqh begins with injunctions and instructions on taharat (purity), which distinguishes between purity and impurity and gives minute details about the methods and means of obtaining purity.

The second meaning of these words is: "Keep your garments neat and clean." The criterion of religiosity given to the world by the monastic concepts was that a man was holy to the extent he was unclean. If a person happened to put on neat clothes, he was looked upon as a worldly man, whereas the fact is that human nature abhors filth and uncleanness and even a person of ordinary fine taste loves to be associated only with a neat and clean person. On this very basis, for the one calling the people to Allah it was made imperative that externally also he should look so neat and clean that the people should regard him with esteem and his personality should not be stained in any way so as to repel others.

The third meaning of this Divine Command is: "Keep your garments free from moral evils: your dress should be neat and clean but it should bear no tinge of vanity and pride, display and exhibition, pomp and show. " The dress is the first thing that introduces the personality of a person to others. The kind of dress a person wears makes the people judge at first sight what kind of a man he is. The dresses of the rulers and princes, the dresses of the religious functionaries, the dresses of the vain and conceited people, the dresses of the mean and shallow people, the dresses of the evil-natured and characterless people, all represent the tastes and tempers of those who wear them. The temper of the one calling to Allah is naturally different from all such people. Therefore, his dress also should necessarily be different from all of them. He should wear such a dress as .should make everyone else feel that he is a noble and refined person, who is not involved in any evil of the self.

Its fourth meaning is: Keep away from moral evils. Ibn `Abbas, Ibrahim Nakha`i, Sha`bi, `Ata', Mujahid. Qatadah, Sa`id bin Jubair, Hasan Basri and other major commentators have given this very meaning to this verse: keep yourself morally pure and avoid all that is blameworthy. In Arabic usage also when it is said: "So and so is clean in his garments", it implies that he is morally good and pure; on the contrary, when it is said: "He is filthy in his garments", it means that he is dishonest and fraudulent in his dealings: he is unreliable. 

Desc No: 5
"Filth" implies every kind of filth, whether of belief and thought, of morals and deeds, of the body, dress or mode of life. The versemeans: "Keep yourself free from the filth of evils which are prevalent in society around you: no one should ever impute to you the blame that your own life itself is stained in some degree with the evils that you tell others to avoid." 

Desc No: 6
The words wa Ia tamnun tastakthir in the original are so vast.in meaning that no one sentence can convey their full sense in translation.

Their one meaning is: "Whomever you favour, you should favour him without any selfish motive. Your bestowal of an endowment and donation, your generosity and good treatment should be only for the sake of Allah: there should be no trace in it of the desire that you should receive any worldly gains in return for the favour done. In other words, do good to others for the sake of Allah, not for seeking any benefits."
The second meaning is: "Although the mission of Prophethood that you are performing is a great favour in itself, for the people are obtaining true guidance because of it, do not remind the people of this favour, nor try to obtain any personal benefits from it. "

The third meaning is: "Although you are performing a great service, you should never gloat over it, nor should ever have the idea that by performing your prophetic duties, at the risk of life, you are doing any favour to your Lord." 

Desc No: 7
That is, "The task that is being entrusted to you is full of hazards: you will meet with great hardships and difficulties and troubles on this way: even your own people will turn hostile to you and the whole of Arabia will become your enemy. Yet you should endure with patience, for the sake of your Lord, whatever you may have to face in this way, and carry out all your duties firmly and resolutely. Fear, greed, friendship, enmity, love, all these will hinder your way, but you should stand your ground firmly and steadfastly."

These were the very preliminary instructions which Allah gave His Messenger (upon whom be peace) at the time when He commanded him to arise and start the work of Prophethood. If a person ponders over these brief sentences and their meaning his heart will testify that no better instructions could be given W a Prophet at the commencement of his prophetic mission. In these he was told what he was required to do, what kind of life, morals and dealings he should adopt, and taught with what intention, mentality and mode of thought he should go about his mission and also forewarned what kind of conditions he would meet with in the performance of his mission and how he would have to face and overcome them Today the people who, blinded by their prejudices, say that these words were. God forbid, uttered by the Holy Prophet (upon whom be peace) during epileptic fits, should study these sentences carefully and judge for themselves whether these are the product of any epileptic fits, or the instructions of a God, which He gave to His Servant while appointing him to the mission of Apostleship.  "




Medina-Musshaf Seite 575

Mehr Übersetzungen

Tafsir auf arabisch:
Ibn Kathir Tabari Jalalain Qurtubi

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



74.8. Fa-idha nuqira fii alnnaquuri

74.8. For when the trumpet shall sound, (Pickthall)

74.8. Und wenn in die Posaune gestoßen wird, (Ahmad v. Denffer)

74.8. Wenn dann ins Horn gestoßen wird, (Bubenheim)

74.8. Wenn in das Horn geblasen wird, (Azhar)

74.8. Also wenn in den Naquur gestoßen wird, (Zaidan)

74.8. Wenn schließlich in das Horn (naaquur) gestoßen wird, (Paret)

74.8. Wenn in den Sur gestoßen wird , (Rasul)



Medina-Musshaf Seite 575

Mehr Übersetzungen

Tafsir auf arabisch:
Ibn Kathir Tabari Jalalain Qurtubi

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



74.9. Fadhalika yawma-idhin yawmunAAasiirun

74.9. Surely that day will be a day of anguish, (Pickthall)

74.9. So ist dies, an diesem lag, ein schwieriger Tag, (Ahmad v. Denffer)

74.9. so wird jener Tag ein schwerer Tag sei (Bubenheim)

74.9. kommt ein Tag (der Jüngste Tag), der schwer sein wird, (Azhar)

74.9. so ist dies an diesem Tag ein schwerer Tag (Zaidan)

74.9. ist das dann ein schwerer Tag (Paret)

74.9. dann wird der Tag ein schwerer Tag sein , (Rasul)



Medina-Musshaf Seite 575

Mehr Übersetzungen

Tafsir auf arabisch:
Ibn Kathir Tabari Jalalain Qurtubi

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



74.10. AAala alkafiriina ghayruyasiirin

74.10. Not of ease, for disbelievers. (Pickthall)

74.10. Für die Glaubensverweigerer nicht leicht. (Ahmad v. Denffer)

74.10. für die Ungläubigen nicht leicht. (Bubenheim)

74.10. und den die Ungläubigen keineswegs leicht bestehen werden. (Azhar)

74.10. für die Kafir, nicht leicht. (Zaidan)

74.10. für die Ungläubigen, kein leichter. (Paret)

74.10. kein leichter für die Ungläubigen. (Rasul)



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