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78.32. umfriedete Gärten und Rebstöcke

[ anNaba':32 ]


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Tafsir auf arabisch:
Ibn Kathir Tabari Jalalain Qurtubi

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



77.1. Waalmursalati AAurfan

77.1. By the emissary winds, (sent) one after another (Pickthall)

77.1. Bei den in Folge Entsandten, (Ahmad v. Denffer)

77.1. Bei den Entsandten, die wie eine Mähne aufeinanderfolgen, (Bubenheim)

77.1. Bei den zum Wohl der Menschen herabgesandten Versen! (Azhar)

77.1. Bei den nacheinander Geschickten, (Zaidan)

77.1. Bei denen, die einer nach dem andern (in Stößen) gesandt werden, (Paret)

77.1. Bei den Windstößen, die einander folgen ; (Rasul)



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Tafsir auf arabisch:
Ibn Kathir Tabari Jalalain Qurtubi

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



77.2. FaalAAasifati AAasfan

77.2. By the raging hurricanes, (Pickthall)

77.2. Und den stürmisch Stürmenden, (Ahmad v. Denffer)

77.2. den einen Sturm Entfesselnde (Bubenheim)

77.2. Bei den Versen, die die Irrlehre heftig angreifen und stürzen! (Azhar)

77.2. dann den im Stürmen Stürmenden! (Zaidan)

77.2. bei denen, die daherstürmen, (Paret)

77.2. und bei den Stürmen, die durcheinander wirbeln ; (Rasul)



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Tafsir auf arabisch:
Ibn Kathir Tabari Jalalain Qurtubi

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



77.3. Waalnnaschirati naschran

77.3. By those which cause earth ' s vegetation to revive; (Pickthall)

77.3. Und den entfaltend Entfaltenden, (Ahmad v. Denffer)

77.3. und den alles Ausbreitenden, (Bubenheim)

77.3. Bei den Versen, die die Wahrheit und die Rechtleitung verbreiten! (Azhar)

77.3. Bei den im Ausbreiten Ausbreitenden, (Zaidan)

77.3. bei den (Engeln), die stets (die Wolken) verbreiten (Paret)

77.3. und bei den (Engeln), die stets (die Wolken) verbreiten (Rasul)



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Tafsir auf arabisch:
Ibn Kathir Tabari Jalalain Qurtubi

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



77.4. Faalfariqati farqan

77.4. By those who winnow with a winnowing, (Pickthall)

77.4. Und den trennend Trennenden, (Ahmad v. Denffer)

77.4. den klar Trennenden, (Bubenheim)

77.4. Bei den Versen, die zwischen wahr und unwahr eindeutig unterscheiden! (Azhar)

77.4. dann den im Unterscheiden Unterscheidenden, (Zaidan)

77.4. und dann zwischen (Gut und Böse) unterscheiden (Paret)

77.4. und zwischen (Gut und Böse) unterscheiden (Rasul)



Medina-Musshaf Seite 580

Mehr Übersetzungen

Tafsir auf arabisch:
Ibn Kathir Tabari Jalalain Qurtubi

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



77.5. Faalmulqiyati dhikran

77.5. By those who bring down the Reminder, (Pickthall)

77.5. Und den Ermahnung Darbietenden, (Ahmad v. Denffer)

77.5. den Ermahnung Überbringende (Bubenheim)

77.5. Bei den Versen, die Ermahnung unterbreiten (Azhar)

77.5. dann den Ermahnendes Überbringenden, (Zaidan)

77.5. und dann den (Menschen) eine Mahnung zustellen, (Paret)

77.5. und die Ermahnung überall hinabtragen , (Rasul)



Medina-Musshaf Seite 580

Mehr Übersetzungen

Tafsir auf arabisch:
Ibn Kathir Tabari Jalalain Qurtubi

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



77.6. AAudhran aw nudhran

77.6. To excuse or to warn, (Pickthall)

77.6. Als Entschuldigung oder als Warnung: (Ahmad v. Denffer)

77.6. zur Pflichterfüllung oder zur Warnung! (Bubenheim)

77.6. als Verweis und Warnung! (Azhar)

77.6. sei es eine Entschuldigung oder Warnung! (Zaidan)

77.6. zur Entschuldigung oder Warnung! (Paret)

77.6. um zu entschuldigen oder zu warnen! (Rasul)



Medina-Musshaf Seite 580

Mehr Übersetzungen

Tafsir auf arabisch:
Ibn Kathir Tabari Jalalain Qurtubi

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



77.7. Innama tuuAAaduuna lawaqiAAun

77.7. Surely that which ye are promised will befall. (Pickthall)

77.7. Was euch versprochen wird, bestimmt geschieht es, (Ahmad v. Denffer)

77.7. Gewiß, was euch versprochen wird, wird sicher hereinbrechen. (Bubenheim)

77.7. Das euch Angedrohte wird gewiss eintreffen. (Azhar)

77.7. Gewiß, das, was euch angedroht wird, wird sich doch ereignen. (Zaidan)

77.7. Was euch angedroht wird, wird bestimmt (über euch) kommen. (Paret)

77.7. Wahrlich, was euch verheißen wird, wird bestimmt in Erfüllung gehen : (Rasul)

Tafsir von Maududi für die Ayaat 1 bis 7

By the (winds) which are sent in succession, which then blow tempestuously, and lift up (the clouds) and scatter them, then split (them) asunder, then infuse (the hearts) with the remembrance (of God), as an excuse or as a warning.! ( 1 ) That which you are being promised, ( 2 ) must happen. ( 3 )

Desc No: 1
That is, sometimes the failure of winds causes the people to be alarmed at the prospect of a famine, and they turn to Allah to repent of their sins: sometimes they bring a lot of rain and the people turn to Allah in gratitude; and sometimes their blowing violently causes dread in the hearts and the people turn to Allah from fear of destruction.

In these verses initially the order of rain-bringing winds has been stated, which is thus: first, winds start blowing in succession; then they assume the proportions of a storm; then they raise the clouds and spread them; then they split and separate them. After this, instead of making mention of the rainfall, it is said that the winds infuse the hearts with the remembrance of Allah, as an excuse or as a warning. That is, it is an occasion when either because of fear man is compelled to remember Allah, or else he confesses his errors and invokes Allah to protect and save him from ruin and bless him with rain. If it has not rained for a long time, and the people are thirsty for rain, even the most hardened disbeliever sometimes begins to remember God when he. sees the winds blowing and the clouds advancing. The drought's being mild and severe makes the difference. In case the drought is mild, the common man who is not far from Allah, will remember Him, but others will offer scientific explanations, saying that there was no cause for anxiety: it did not rain because of such and such a cause and it would be weak-mindedness to start praying to God on such an ordinary thing. However, if the drought is unusually prolonged, and the whole country is faced with a calamitous situation, even the confirmed disbelievers begin to remember God. If they feel shy to use their tongue, in their hearts they feel penitent on their wrongdoing and ingratitude and pray to God to cause rain throughout the country from the winds which are raising the clouds. This is infusion of God's remembrance in the hearts as an excuse. As for its infusion as a warning, it happens when the wind develops into a cyclone and destroys settlement after settlement or it rains so heavily as to cause a deluge, In such a state even a confirmed atheist starts imploring God out of awe for Him, and then all scientific explanations of the cyclone or deluge evaporate from his mind. Thus, after describing the blowing of winds in their succession to say that they infuse the hearts with Allah's remembrance as an excuse or as a warning, is meant to impress the truth that the system working in the world keeps on reminding man that everything on the earth has not been placed under his control but there is a Supreme Power above him, which rules his destiny. That Power is so supreme and mighty that it can use the elements for the sustenance and nourishment of man when it so wills and can use the same elements for his destruction when it so wills.

After this the same system of winds has been proffered as an argument to prove that the Resurrection which is being promised to man, must come to pass. Now, Iet us see how this system testifies to this truth.

Man generally is perplexed in the case of Resurrection and the Hereafter at two questions. First: is the occurrence of Resurrection possible? Second: what is its need and necessity? And then being perplexed at these questions, he starts entertaining doubts whether it will at all occur or not, or whether it was only a figment of the imagination. In this connection, the Qur'an has at some places reasoned out and proved its possibility, its necessity and occurrence from the system of the universe, and at others adopted another mode of reasoning: oaths have been sworn by some of the countless signs of God's Kingdom and it has been asserted that it shall surely come to pass. This mode of reasoning contains arguments for its possibility as well as arguments for its necessity and arguments for its occurrence.

Here, adopting the same mode of reasoning only the system of the circulation of winds and rainfall has been presented as a sign of the truth that it is a regular system, which has been established by the design of an All-Wise, All-Mighty Sovereign; it is not a chance occurrence, as a result of which a system might have been generated in the atmosphere of the earth that vapours should arise from the seas, winds should carry them and gather them into clouds, then split and separate them into pieces and transport them to different parts of the earth and then should cause them to fall as rain. This system has not been devised accidentally by some blind and deaf Nature, but it is a well-considered and well-designed plan, which is functioning regularly according to a law. That is why it never so happens that the heat of the sun should produce ice on the surface of the sea instead of vapours, but the sun always raises only vapours from the sea. It never so happens that the monsoons should blow in the reverse order and suppress vapours into the sea but they always raise them up into the atmosphere. It never so happens that the formation of clouds should cease, or the winds should stop to carry them to dry lands or the falling of rain on the earth should discontinue. The same law has been at work since millions and millions of years under which this system is functioning. Had it not been so our coming into existence on the earth and survival here would not be possible.

In this system one fords a clear purpose and the working of regular law. One can clearly see that on the earth the life of man, animal and vegetation deeply relates to the winds and rainfall, and this arrangement testifies that water has been provided to bring animate life into existence and keep it alive precisely according to their requirements and a law. This purpose and regularity is not found only in this aspect but in the entire system of the universe, and man's whole scientific progress is based on it. About every thing man tries to fmd out what is its purpose and on what principle it works Then as he goes on gaining insight into the purposes of the creation of different things and the principles on which they work, he goes on devising new and ever new methods of their use and making new inventions for the progress of his civilization. Had there been no such concept in the mind of man naturally that the world is a meaningful world and everything in it is working on a principle, he would never have entertained the question about anything as to what was its purpose and how it could be put to use.

Now, when this world and everything in it has meaning, and if there is a law working in this world and in everything it contains, and if it has been functioning with the same purpose and regularity since millions and millions of years, then a stubborn person only could refuse to accept that an all-knowing, AllMighty God has made it, and about that God it would be foolish to assume that although He could make and cause it to function but cannot break it, and after breaking it, cannot reconstruct it in any other form if He so wills, The concept about matter that it is imperishable was the chief support of the ignorant atheist of the past, but the progress of knowledge has proved it also false. Now it is an acknowledged scientific fact that matter can change into energy and energy into matter. Therefore, it is perfectly according to knowledge and reason that this material world will last only as long as the Living and Eternal God sustains it. As soon as He wills to change it into energy, He can change it by a simple Command and His one Command is enough to re-create it into any other material form and shape He wills.

This much then about the possibility of the Resurrection, which cannot now be rejected by any scientific and rational argument. As for the question that it must take place so that man is rewarded for his good works and punished for his evil deeds, the person who acknowledges man's moral responsibility and also believes that rewarding the good services and punishing the crimes is the necessary demand of this moral responsibility, cannot but admit that there must be the Hereafter. There is no law or government in the world, which can punish every crime and reward every good act. To say that the prick of the conscience is a sufficient punishment for the culprit and the satisfaction of the conscience is sufficient reward for the doer of good is no more than meaningless philosophizing. The question is: How and when did the conscience of the person who killed an innocent man and then himself died in an accident immediately after it rep. ve him? And when did the conscience of the man who went to fight for the sake of truth and justice and fell a victim to a bomblast suddenly, have the satisfaction that he had laid down his life for a good cause? Thus, the truth is that the pretences invented to avoid the belief in the Hereafter are all meaningless. Man's intellect wants, his nature requires, that there should be justice, but in the present life of the world it is not possible to have full and perfect justice. Justice can be had only in the Hereafter and only under the judgement and command of the All-Knowing, Omnipotent God. Denial of the necessity of the Hereafter is, in fact, denial of the necessity of justice.

Intellect can go only so far as to convince man that the Hereafter is possible and it should come about. As for the truth that it will surely come about, the "knowledge" of it can be obtained only through Revelation, and Revelation has given us the news that "that which you are being promised must happen". We cannot attain this knowledge by intellectual reasoning; however, we can attain the certainty of its being true on the basis that the thing of which we are being informed by Revelation is both possible and necessary. 

Desc No: 2
Another meaning can be; "That which you are being threatened with," i. e. the Resurrection and Hereafter. 

Desc No: 3
Here an oath has been sworn by five things on the inevitability of the Resurrection:
(1) "Those which are sent forth in succession, or for a good cause;"
(2) "those which blow violently and tempestuously
(3) "those which disperse and scatter;"
(4) "those which split and separate;" and
(5) "those which inspire the remembrance." As these words only describe the characteristics and it has not been specified what thing or things they qualify, this has given rise to a difference of opinion among the commentators as to whether these are the qualities of one particular thing or of different things and what the thing or things are. One group of them says that all the five qualify the winds; the second group says that all the five imply the angels; the third group says that the first three imply the winds and the remaining two the angels; the fourth says that the first two imply the winds and the other three the angels; another group has opined that the first quality implies the angels of mercy, the second the angels of punishment and the remaining three imply the verses of the Qur'an.

In our opinion, the first thing worthy of consideration is that when five characteristic have been mentioned continuously in one and the same context and there is no indication to show as to what has been qualified up to a certain point and wherefrom has the qualification of another thing begun, it cannot be correct, on the basis of a baseless conjecture, to understand that in these verses oaths have been sworn by two or three different things. Rather in this case the continuity of the subject by itself requires that the whole passage be regarded as related to the characteristics of one and the same thing. Secondly, wherever in the Qur'an an oath bas been sworn by a certain thing or, things in order to convince the doubters or deniers of an unseen truth, there the oath stands for an argument or reasoning which is meant to tell that the thing or things point to the truth's being right and correct. For this purpose obviously it cannot be correct to present one imperceptible thing as an argument for another imperceptible thing; for, only a perceptible thing can be presented as an argument for an imperceptible thing. Hence in our opinion the correct explanation is that it implies the winds and the explanation of the people who interpret the five things to mean the angels cannot; be acceptable, for the angels are as imperceptible as is the occurrence of the Resurrection.

Now, let us consider as to how these different states of winds point to the occurrence of the Resurrection. One of the most important factor which has made animal and vegetable life possible on the earth is the air. The relationship its qualities bear with every kind of life testify that there is an all-powerful, All-Wise Creator, Who willed to create life on this earth and for this purpose created here a thing whose qualities exactly and precisely correspond to the requirements of the existence of living beings. Then, He did not only wrap up the earth in the air and left it alone, but by His power and wisdom characterised this air with countless different states, which are being regulated since millions and millions of years in such a way that they cause the change of seasons and weather sometimes it is close and sometimes a soft breeze blows sometimes it is hot and sometimes cold; sometimes it brings clouds and sometimes it drives away clouds; sometimes it causes pleasant gusts to blow and sometimes disastrous windstorms; sometimes it brings beneficial rains and sometimes there is drought; in short, there are different 'kinds of winds which blow in their own time, and every kind serves one or the other purpose. This arrangement is the proof of a dominant Power, for which neither it can be impossible to bring life into existence, nor to obliterate it, nor to re-create it after having annihilated it. Likewise, this arrangement is also a proof of a supreme wisdom about which only a foolish man could think that all this was being done for fun, without any higher object in view. As against this wonderful system man is so helpless that he can neither cause a favourable wind to blow for himself, nor can prevent a disastrous cyclone from blowing on himself. However shameless, obstinate and stubborn he may be, the wind does at one time or another remind him that a Mighty Sovereign is ruling over him, Who can turn this principal means of his life into a cause of blessing for him or into a cause of ruin for him whenever He so likes, and man does not have the power to prevent or avert any of His decisions. (For further explanation, see E.N. 7 of Al-Jathiyah, E.N.'s 1 to 4 of Adh-Dhariyat).  "




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Mehr Übersetzungen

Tafsir auf arabisch:
Ibn Kathir Tabari Jalalain Qurtubi

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



77.8. Fa-idha alnnudschuumu tumisat

77.8. So when the stars are put out, (Pickthall)

77.8. Und wenn die Sterne ausgelöscht werden, (Ahmad v. Denffer)

77.8. Wenn dann die Sterne ausgelöscht werde (Bubenheim)

77.8. Wenn die Sterne erlöschen (Azhar)

77.8. Also wenn die Sterne verwischt werden, (Zaidan)

77.8. Wenn dann die Sterne zum Erlöschen gebracht werden (tumisat), (Paret)

77.8. dann, wenn die Sterne erlöschen (Rasul)



Medina-Musshaf Seite 580

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Tafsir auf arabisch:
Ibn Kathir Tabari Jalalain Qurtubi

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



77.9. Wa-idha alssamao furidschat

77.9. And when the sky is riven asunder, (Pickthall)

77.9. Und wenn der Himmel geklüftet wird, (Ahmad v. Denffer)

77.9. und wenn der Himmel gespalten wird (Bubenheim)

77.9. und der Himmel sich spaltet, (Azhar)

77.9. und wenn der Himmel mit Öffnung versehen wird, (Zaidan)

77.9. der Himmel Spalten bekommt (Paret)

77.9. und der Himmel sich öffnet , (Rasul)



Medina-Musshaf Seite 580

Mehr Übersetzungen

Tafsir auf arabisch:
Ibn Kathir Tabari Jalalain Qurtubi

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



77.10. Wa-idha aldschibalu nusifat

77.10. And when the mountains are blown away, (Pickthall)

77.10. Und wenn die Felsenberge zerstäubt werden, (Ahmad v. Denffer)

77.10. und wenn die Berge zersprengt werde (Bubenheim)

77.10. wenn die Berge weggeblasen werden, (Azhar)

77.10. und wenn die Berge zertrümmert werden, (Zaidan)

77.10. und die Berge hinweggeblasen werden, (Paret)

77.10. und wenn die Berge hinweggeblasen sind (Rasul)



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