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 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

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


15.14. Selbst wenn Wir ihnen ein Tor vom Himmel öffneten und sie dauernd dadurch hinaufstiegen,

[ alHigr:14 ]


Besucher Online
Im Moment sind 17 Besucher online






Suche in den deutschen Übersetzungen
Suche im englischen Tafsir von Maududi

Alle Suren anzeigen | 'Abasa | 31-40 von 42 Ayaat, Seite 4/5

 

[  «  Anfang  1  2  3  4  5  »  Ende  ]


Nummer der Surah  Nummer der Ayah 
Surah lesen   


Medina-Musshaf Seite 585

Mehr Übersetzungen

Tafsir auf arabisch:
Ibn Kathir Tabari Jalalain Qurtubi

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



80.31. Wafakihatan waabban

80.31. And fruits and grasses: (Pickthall)

80.31. Und Obst und Futtergras, (Ahmad v. Denffer)

80.31. und Früchte und Futter, (Bubenheim)

80.31. Obst und Futter (Azhar)

80.31. und Obst und Futter (Zaidan)

80.31. Früchte (aller Art) und Futter (? abb), (Paret)

80.31. und Obst und Futtergras (Rasul)



Medina-Musshaf Seite 585

Mehr Übersetzungen

Tafsir auf arabisch:
Ibn Kathir Tabari Jalalain Qurtubi

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



80.32. MataAAan lakum wali-anAAamikum

80.32. Provision for you and your cattle. (Pickthall)

80.32. Als Nutznießung für euch und euer Vieh, (Ahmad v. Denffer)

80.32. als Nießbrauch für euch und für euer Vieh. (Bubenheim)

80.32. zu eurem Nutzen und für euer Vieh. (Azhar)

80.32. als Verbrauchsgut für euch und eure An'am . (Zaidan)

80.32. (dies alles) euch und eurem Vieh zu Nutz (und Frommen). (Paret)

80.32. als Versorgung für euch und euer Vieh. (Rasul)

Tafsir von Maududi für die Ayaat 17 bis 32

Cursed ( 8 ) be man! ( 9 ) What a perverse disbeliever he is! ( 10 ) Out of what has Allah created him? Out of a spermdrop. ( 11 ) Allah created him, then set him his destiny, ( 12 ) then made the way of life easy for him ( 13 ) then caused him to die, and brought. him to the grave. ( 14 ) Then whenever He wills, He .will raise him up again to life ( 15 ) Nay, but he has not fulfilled the duty that Allah-had assigned to him ( 16 ) Then let man look at his food. ( 17 ) We poured down water in abundance, ( 18 ) then cleft the' earth asunder, ( 19 ) then caused to grow in it corns and grapes and Vegetables and olives and dates and lush gardens and fruits of every kind and fodder as a means of sustenance for you and your cattle. ( 20 )

Desc No: 8
From here the rebuke turns directly against the disbelievers, who were treating the message of the Truth with scant attention. Before this, from the beginning of the Surah to verse 16, the address though apparently directed to the Holy Prophet (upon whom be peace), was actually meant to reprimand the disbelievers, as if to say: "O Prophet, why are you ignoring a seeker after truth and paying all your attention to those who are worthless from your mission's point of view? they do not deserve that a great Prophet like you should present a sublime thing like the Qur'an before them." 

Desc No: 9
At all such places in the Qur'an, "man" does not imply every individual of the human race but the people whose evil traits of character are intended to be censured. At some places the word "tnan" is used because the evil traits are found in most of human beings, and at others for the reason that if the particular people are pin-pointed for censure, it engenders stubbornness. Therefore, admonition is given in general terms so as to be more effective. (For further explanation, see E.N. 65 of Ha Mim As-Sajdah, E.N. 75 of Ash-Shura). 

Desc No: 10
Another meaning also can be: "What caused him to be inclined to kufr?" Or, in other words: "On what strength dces he commit kufr?' Kufr?" hen means denial of the Truth as well as ingratitude for the favours of one's benefactor and also rebellious attitude against one's Creator, Providence and Master. 

Desc No: 11
That is, let him first consider out of what he was created, where he was nourished and developed, by what way he came into the world, and from what helpless state he began his life in the world. Why dces he forget his such beginning and becomes involved in conceit and haughtiness and why does he feel so puffed up as to resist his Creator and stand before Him as an adversary? (The same theme has been expressed in Ya Sin 77-78 above). 

Desc No: 12
That is, he was yet developing and taking shape in his mother's womb when his destiny was set for him. It was determined what would be his sex, his colour, his size; the extent and volume of his body, the extent to which his limbs would be sound or unsound, his appearance and voice, the degree of Physical strength and mental endowments, what would be the land, the family, the conditions and environments in which he would take birth, develop and be moulded into a specific person, what would be the hereditary influences and effects of the surroundings and the role and impact of his own self in the make-up of his personality, the part he would play in his life of the world, and how long he would be allowed to function on the earth. He cannot swerve even a hair-breadth from his destiny, nor can effect the slightest alteration in it. Then, how strange is his daring and stubbornness! He commits disbelief of the Creator before Whose destiny he is so helpless and powerless! 

Desc No: 13
That is, He created all those means and provisions in the world, which he could utilize, otherwise all the capabilities of his body and mind would have remained useless, had not the Creator provided the. means and created the possibilities on the earth to employ them. Furthermore, the Creator also gave him the opportunity to choose and adopt for himself whichever of the ways, good or evil, of gratitude or ingratitude, of obedience or disobedience, that he pleased. He opened up both the ways before him and made each way smooth and easy so that he could follow any way that he liked. 

Desc No: 14
That is, not only in the matter of birth and destiny but in the matter of death also he is absolutely helpless before his Creator. Neither he can take birth by his choice nor die by his choice, nor can defer his death even by a moment. He dies precisely at the appointed time, in the appointed place, under the appointed circumstances that have been decreed for his death, and he is deposited in the type of grave destined for him whether it is the belly of the earth, the depths of the sea, a bonfire. or the stomach of a beast. Nothing to say of the man, even the whole world together cannot change the Creator's decree in respect of any person. 

Desc No: 15
That is, he does not either have the power to refuse to rise up when the Creator may will to resurrect him after death. When he was first created, he was not consulted: he was not asked whether he wanted to be created or not. Even if he had refused, he would have been created. Likewise, his resurrection also is not dependent upon his will and assent that he may rise from death if he so likes, or refuse to rise if he does not like. In this matter also he is absolutely helpless before the Creator's will. Whenever He wills He will resurrect him, and he will have to rise whether he likes it or not. 

Desc No: 16
"Duty" implies the duty that Allah has enjoined on every man in the form of natural guidance as well as the duty to which man's own existence and every particle of the universe, from the earth to the heavens, and every manifestation of Divine power are pointing, and that duty also which Allah has conveyed in every age through His Prophets and Books and disseminated through the righteous people of every period. (For explanation, see E.N. 5 of Surah Ad- Dahr). In the present context the object is to express the meaning that on the basis of the truths stated in the above verses, it was man's duty to have obeyed his Creator, but, contrary to this, he adopted the way of disobedience and did not fulfil the demand of his being His creature. 

Desc No: 17
That is, let him consider the food, which he regards as an ordinary thing, how it is created. Had God not provided the means for it, it was not in the power of man himself to have created the food on the earth in any way. 

Desc No: 18
This refers to rainwater: water vapours are raised in vast quantities from the oceans by the heat of the sun: then they are turned into thick clouds; then the winds blow and spread them over different parts of the earth; then because of the coolness in the upper atmosphere the vapours turn back to water and fall as rain in every area in a particular measure. The water not only falls as rain directly on the earth but also collects underground in the shape of wells and fountains, flows in the form of rivers and streams, freezes on the mountains as snow and melts and flows into rivers in other seasons as well than the rainy season. Has man himself made all these arrangements? Had his Creator not arranged this for his sustenance, could man survive on the earth ? 

Desc No: 19
"Cleaving the earth asunder" implies cleaving it in a way that the seeds, or seed-stones, or vegetable seedlings that man sows or plants in it, or which are deposited in it by winds or birds, or by some other means, should sprout up. Man can do nothing more than to dig the soil, or plough it, and bury in it the seeds that God has already created. Beyond this everything is done by God. It is He Who has created the seeds of countless species of vegetable; it is He Who has endowed these seeds with the quality that when they are sown in the soil, they should sprout up and from every seed vegetable of its own particular species should grow. Again it is He Who has created in the earth the capability that in combination with water it should break open the seeds and develop and nourish every species of vegetable with the kind of food suitable for it. Had God not created the seeds with these qualities and the upper layers of the earth with these capabilities, man could not by himself have arranged any kind of food on the earth. 

Desc No: 20
That is, "A means of sustenance not only for you but also for those animals from which you obtain items of food like meat, fat, milk, butter, etc. and which perform countless other services also for your living. You benefit by all this and yet you disbelieve in God Whose provisions sustain you."  "




Medina-Musshaf Seite 585

Mehr Übersetzungen

Tafsir auf arabisch:
Ibn Kathir Tabari Jalalain Qurtubi

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



80.33. Fa-idha dschaati alssakhkhatu

80.33. But when the Shout cometh (Pickthall)

80.33. Und dann, wenn der Schreckensschrei kommt, (Ahmad v. Denffer)

80.33. Wenn dann der betäubende (Schrei) kommt, (Bubenheim)

80.33. Wenn der ohrenbetäubende Schrei (am Jüngsten Tag) ertönt, (Azhar)

80.33. Und wenn der ohrenbetäubende Schrei kommt, (Zaidan)

80.33. Wenn dann (schließlich) die (mit ihrem Tosen) ohrenbetäubende (Stunde des Gerichts) (as-saakhkha) kommt, (Paret)

80.33. Doch wenn das betäubende Getöse kommt (Rasul)



Medina-Musshaf Seite 585

Mehr Übersetzungen

Tafsir auf arabisch:
Ibn Kathir Tabari Jalalain Qurtubi

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



80.34. Yawma yafirru almaro min akhiihi

80.34. On the day when a man fleeth from his brother (Pickthall)

80.34. Am Tag, an dem der Mensch von seinem Bruder flieht (Ahmad v. Denffer)

80.34. am Tag, da der Mensch flieht vor seinem Bruder (Bubenheim)

80.34. an dem Tag, an dem jeder vor seinem Bruder flieht (Azhar)

80.34. an dem Tag, wenn der Mann vor seinem Bruder flieht (Zaidan)

80.34. am Tag, da der Mann vor seinem Bruder flieht, (Paret)

80.34. am Tage, da der Mensch seinen Bruder fluchtartig verläßt (Rasul)



Medina-Musshaf Seite 585

Mehr Übersetzungen

Tafsir auf arabisch:
Ibn Kathir Tabari Jalalain Qurtubi

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



80.35. Waommihi waabiihi

80.35. And his mother and his father (Pickthall)

80.35. Und seiner Mutter und seinem Vater, (Ahmad v. Denffer)

80.35. und seiner Mutter und seinem Vater (Bubenheim)

80.35. und vor seiner Mutter und seinem Vater, (Azhar)

80.35. sowie (vor) seiner Mutter und seinem Vater (Zaidan)

80.35. seiner Mutter und seinem Vater, (Paret)

80.35. sowie seine Mutter und seinen Vater (Rasul)



Medina-Musshaf Seite 585

Mehr Übersetzungen

Tafsir auf arabisch:
Ibn Kathir Tabari Jalalain Qurtubi

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



80.36. Wasahibatihi wabaniihi

80.36. And his wife and his children, (Pickthall)

80.36. Und seiner Gefährtin und seinen Kindern, (Ahmad v. Denffer)

80.36. und seiner Gefährtin und seinen Söhne (Bubenheim)

80.36. vor seiner Frau und seinen Kindern, (Azhar)

80.36. und seiner Gefährtin und seinen Kindern, (Zaidan)

80.36. seiner Ehegefährtin und seinen Söhnen - (Paret)

80.36. und seine Frau und seine Söhne , (Rasul)



Medina-Musshaf Seite 585

Mehr Übersetzungen

Tafsir auf arabisch:
Ibn Kathir Tabari Jalalain Qurtubi

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



80.37. Likulli imri-in minhum yawma-idhinscha/nun yughniihi

80.37. Every man that day will have concern enough to make him heedless (of others). (Pickthall)

80.37. Für jedermann von ihnen an diesem Tag ein Zweck, der ihm genügt, (Ahmad v. Denffer)

80.37. jedermann von ihnen wird an jenem Tag eine Angelegenheit haben, die ihn beschäftigt. (Bubenheim)

80.37. an diesem Tag hat jeder etwas, was ihn voll beschäftigt. (Azhar)

80.37. für jeden Mann von ihnen an diesem Tag gibt es eine Angelegenheit, die ihn beschäftigt. (Zaidan)

80.37. an jenem Tag ist (nämlich) ein jeder von ihnen vollauf mit seiner (eigenen) Angelegenheit beschäftigt -, (Paret)

80.37. an jenem Tage wird jeder eigene Sorgen genug haben, die ihn beschäftigen. (Rasul)



Medina-Musshaf Seite 585

Mehr Übersetzungen

Tafsir auf arabisch:
Ibn Kathir Tabari Jalalain Qurtubi

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



80.38. Wudschuuhun yawma-idhin musfiratun

80.38. On that day faces will be bright as dawn, (Pickthall)

80.38. Gesichter, an diesem Tag, sind strahlend, (Ahmad v. Denffer)

80.38. (Die einen) Gesichter werden an jenem Tag erstrahlen, (Bubenheim)

80.38. An diesem Tag werden manche Gesichter strahlen, (Azhar)

80.38. Strahlende Gesichter gibt es an diesem Tag, (Zaidan)

80.38. an jenem Tag wird es strahlende Gesichter geben, (Paret)

80.38. An jenem Tage werden manche Gesichter strahlend sein , (Rasul)



Medina-Musshaf Seite 585

Mehr Übersetzungen

Tafsir auf arabisch:
Ibn Kathir Tabari Jalalain Qurtubi

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



80.39. Dahikatun mustabschiratun

80.39. Laughing, rejoicing at good news; (Pickthall)

80.39. Lachend, voll Freude, (Ahmad v. Denffer)

80.39. lachen und sich freuen. (Bubenheim)

80.39. lachend und froh sein. (Azhar)

80.39. lächelnd voller Zuversicht. (Zaidan)

80.39. die lachen und fröhlich sind, (Paret)

80.39. heiter und freudig. (Rasul)



Medina-Musshaf Seite 585

Mehr Übersetzungen

Tafsir auf arabisch:
Ibn Kathir Tabari Jalalain Qurtubi

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



80.40. Wawudschuuhun yawma-idhin AAalayhaghabaratun

80.40. And other faces, on that day, with dust upon them, (Pickthall)

80.40. Und Gesichter, an diesem Tag, ist Staub auf ihnen, (Ahmad v. Denffer)

80.40. Und auf (den anderen) Gesichtern wird an jenem Tag Staub sein. (Bubenheim)

80.40. Andere werden trüb und staubbedeckt erscheinen, (Azhar)

80.40. Und es gibt an diesem Tag Gesichter, auf denen Staub ist. (Zaidan)

80.40. und andere, die mit (einer) Staub(schicht) bedeckt sind, (Paret)

80.40. Und andere Gesichter, an jenem Tage, werden staubbedeckt sein. (Rasul)



31-40 von 42 Ayaat, Seite 4/5

 

[  «  Anfang  1  2  3  4  5  »  Ende  ]