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110.2. und du die Menschen in Allahs Religion in Scharen eintreten siehst,

[ alNasr:2 ]


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Medina-Musshaf Seite 586

Mehr Übersetzungen

Tafsir auf arabisch:
Ibn Kathir Tabari Jalalain Qurtubi

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



81.11. Wa-idha alssamao kuschitat

81.11. And when the sky is torn away, (Pickthall)

81.11. Und wenn der Himmel weggezogen wird, (Ahmad v. Denffer)

81.11. und wenn der Himmel abgezogen wird (Bubenheim)

81.11. wenn der Himmel entfernt wird, (Azhar)

81.11. und wenn der Himmel abgetragen wird; (Zaidan)

81.11. der Himmel weggezogen (? kuschitat), (Paret)

81.11. und wenn der Himmel weggezogen wird, (Rasul)



Medina-Musshaf Seite 586

Mehr Übersetzungen

Tafsir auf arabisch:
Ibn Kathir Tabari Jalalain Qurtubi

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



81.12. Wa-idha aldschahiimu suAAAAirat

81.12. And when hell is lighted (Pickthall)

81.12. Und wenn der Feuerbrand aufgeflammt wird, (Ahmad v. Denffer)

81.12. und wenn die Hölle angefacht wird (Bubenheim)

81.12. wenn das Höllenfeuer angefacht wird, (Azhar)

81.12. und wenn die Hölle entfacht wird; (Zaidan)

81.12. der Höllenbrand (in Erwartung der Sünder) angefacht (Paret)

81.12. und wenn die Dschahim angefacht wird , (Rasul)



Medina-Musshaf Seite 586

Mehr Übersetzungen

Tafsir auf arabisch:
Ibn Kathir Tabari Jalalain Qurtubi

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



81.13. Wa-idha aldschannatu ozlifat

81.13. And when the garden is brought nigh (Pickthall)

81.13. Und wenn der Paradiesgarten nahegebracht wird, (Ahmad v. Denffer)

81.13. und wenn der (Paradies)garten nahe herangebracht wird, (Bubenheim)

81.13. wenn der Paradiesgarten nähergerückt wird, (Azhar)

81.13. und wenn die Dschanna nahe gebracht wird, (Zaidan)

81.13. und das Paradies (an die Gottesfürchtigen) nahe herangebracht wird, - (Paret)

81.13. und wenn das Paradies nahegerückt wird ; (Rasul)



Medina-Musshaf Seite 586

Mehr Übersetzungen

Tafsir auf arabisch:
Ibn Kathir Tabari Jalalain Qurtubi

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



81.14. AAalimat nafsun ma ahdarat

81.14. (Then) every soul will know what it hath made ready. (Pickthall)

81.14. Weiß eine Seele, was sie bereit gemacht hat, (Ahmad v. Denffer)

81.14. wird eine (jede) Seele erfahren, was sie vorgebracht hat. (Bubenheim)

81.14. dann bekommt jede Seele zu wissen, was sie Gutes oder Schlechtes getan hat. (Azhar)

81.14. dann weiss bereits jede Seele, was sie vollbrachte. (Zaidan)

81.14. (wenn all dies geschieht) bekommt einer zu wissen, was er (an Taten zur Abrechnung) beigebracht hat. (Paret)

81.14. dann wird jede Seele wissen, was sie mitgebracht hat. (Rasul)

Tafsir von Maududi für die Ayaat 1 bis 14

When the sun is folded up, ( 1 ) and when the stars scatter, ( 2 ) and when the mountains are set in motion, ( 3 ) and when the ten month pregnant she-camels are left untended, ( 4 ) and when the beasts are gathered together ( 5 ) and when the oceans are set ablaze, ( 6 ) and when ( 7 ) the souls are re-united (with the bodies), ( 8 ) and when the infant girl, buried alive, is asked for what crime she was slain, ( 9 ) and when the records are unfolded, and when the veil of heaven is removed, ( 10 ) and when Hell is set blazing, and when Paradise is brought near, ( 11 ) then each person shall know what he has brought with him.

Desc No: 1
This is a matchless metaphor for causing the sun to lose its light. Takwir means to fold up; hence takwir al- `amamah for folding up the turban on the head. Here, the light which radiates from the sun and spreads throughout the solar system has been likened to the turban and it has been said that on the Resurrection Day the turban will be folded up about the sun and its radiation will fade. 

Desc No: 2
That is, when the force which is keeping them in their orbits and positions is loosened and all the stars and planets will scatter in the universe. The word inkidar also indicates that they will not only scatter away but will also grow dark. 

Desc No: 3
In other words, the earth also will lose its force of gravity because of which the mountains have weight and are firmly set in the earth. Thus, when there is no more gravity the mountains will be uprooted from their places and becoming weightless will start moving and flying as the clouds move in the atmosphere. 

Desc No: 4
This was by far the best way of giving an idea of the severities and horrors of Resurrection to the Arabs. Before the buses and trucks of the present day there was nothing more precious for the Arabs than the she-camel just about to give birth to her young. In this state she was most sedulously looked after and cared for, so that she is not lost, stolen, or harmed in any way. The people's becoming heedless of such she-camels, in fact, meant that at that time they would be so stunned as to become unmindful of their most precious possessions. 

Desc No: 5
When a general calamity befalls the world, all kinds of beasts and animals gather together in one place. then neither the snake bites, nor the tiger kills and devours. 

Desc No: 6
The word sujjirat as used in the original in passive voice from tasjir in the past tense. Tasjir means to kindle fire in the oven. Apparently it seems strange that on the Resurrection Day fire would blaze up in the oceans. But if the truth about water is kept in view, nothing would seem strange. It is a miracle of God that He combined oxygen and hydrogen, one of which helps kindle the fire and the other gets kindled of itself and by the combination of both He created a substance like water which is used to put out fire. A simple manifestation of Allah's power is enough to change this composition of water so that the two gases are separated and begin to burn and help cause a blaze, which is their basic characteristic. 

Desc No: 7
From here begins mention of the second stage of Resurrection. 

Desc No: 8
That is, men will be resurrected precisely in the state as they lived in the world before death with body and soul together. 

Desc No: 9
The style of this verse reflects an intensity of rage and fury inconceivable in common life. The parents who buried their daughters alive, would be so contemptible in the-sight of Allah that they would not be asked: "Why did you kill the innocent infant?" But disregarding them the innocent girl will be asked: "For what crime were you slain?" And she will tell her story how cruelly she had been treated by her barbarous parents and buried alive. Besides, two vast themes have been compressed into this brief verse, which though not expressed in words, are reflected by its style and tenor. First that in it the Arabs have been made to realize what depths of moral depravity they have touched because of their ignorance in that they buried their own children alive; yet they insist that they would persist in the same ignorance and would not accept the reform that Muhammad (upon whom be Allah's peace) was trying to bring about in their corrupted society. Second, that an express argument has been given in it of the necessity and inevitability of the Hereafter. The case of the infant girl who was buried alive, should be decided and settled justly at some tune, and there should necessarily be a time when the cruel people who committed this heinous crime, should be called to account for it, for there was none in the world to hear the cries of complaint raised by the poor soul. This act was looked upon with approval by the depraved society; neither the parents felt any remorse for it, nor anybody in the family censured them, nor the society took any notice of it. Then, should this monstrosity remain wholly unpunished in the Kingdom of God?

This barbaric custom of burying the female infants alive had become widespread in ancient Arabia for different reasons. One reason was economic hardship because of which the people wanted to have fewer dependents so that they should not have to bear the burden of bringing up many children. Male offspring were brought up in the hope that they would later help in earning a living, but the female offspring were killed for the fear that they would have to be reared till they matured and then given away in marriage. Second, the widespread chaos because of which the male children were brought up in order to have more and more helpers and supporters; but daughters were killed because in tribal wars they had to be protected instead of being useful in any way for defence. Third, another aspect of the common chaos also was that when the hostile tribes raided each other and captured girls they would either keep them as slave-girls or sell them to others. For these reasons the practice that had become common in Arabia was that at childbirth a pit was kept dug out ready for use by the woman so that if a girl was born, she was immediately cast into it and buried alive. And if sometimes the mother was not inclined to act thus, or the people of the family disapproved of it, the father would rear her for some time half-heartedly, and then finding time would take her to the desert to be buried alive. This tyranny and hard-heartedness was once described by a person before the Holy Prophet (upon whom be peace) himself. According to a Hadith related in the first chapter of Sunan Darimi, a man came to the Holy Prophet and related this incident of his pre-lslamic days of ignorance: "I had a daughter who was much attached to me. When I called her, she would come running to me. One day I called her and took her out with me. On the way we came across a well. Holding her by the hand I pushed her into the well. Her last words that I heard were: Oh father, oh father!!" Hearing this the Holy Prophet (upon whom be peace) wept and tears started falling from his eyes One of those present on the occasion said: O man, you have grieved the Holy Prophet. The Holy Prophet said: Do not stop him, let him question about what he feels so strongly now. Then the Holy Prophet asked him to narrate his story once again. When he narrated it again the Holy Prophet wept so bitterly that his beard became we with tears. Then he said to the man: "Allah has forgiven that you did in the days of ignorance: now turn to Him in repentance.'

It is not correct to think that the people of Arabia had no feeling of the baseness of this hideous, inhuman act. Obviously, no society, however corrupted it may be, can be utterly devoid of the feeling that such tyrannical acts are evil. That is why the Holy Qur'an has not dwelt upon the vileness of this act, but has only referred to it in awe-inspiring words to the effect: "A time will come when the girl who was buried alive, will be asked for what crime she was slain?" The history of Arabia also shows that many people in the pre-Islamic days of ignorance had a feeling that the practice was vile and wicked. According to Tabarani, Sa`sa'ah bin Najiyah al-Mujashi`i, grandfather of the poet, Farazdaq, said to the Holy Prophet: "O Messenger of Allah, during the days of ignorance I have done some good works also among which one is that I saved 360 girls from being buried alive: I gave two camels each as ransom to save their lives. Shall I get any reward for this?" The Holy Prophet replied; "Yes, there is a reward for you, and it is this that Allah has blessed you with Islam."

As a matter of fact, a great blessing of the blessings of Islam is that it not only did put an end to this inhuman practice in Arabia but even wiped out the concept that the birth of a daughter was in any way a calamity, which should be endured unwillingly. On the contrary, Islam taught that bringing up daughters, giving them good education and enabling them to become good housewives, is an act of great merit and virtue. The way the Holy Prophet (upon whom be peace) changed the common concept of the people in respect of girls can be judged from his many sayings which have been reported in the Hadith. As for example, we reproduce some of these below:

"The person who is put to a test because of the birth of the daughters and then he treats them generously, they will become a means of rescue for him from Hell." (Bukhari, Muslim).

"The one who brought up two girls till they attained their maturity, will appear along with me on the Resurrection Day ... Saying this the Holy Prophet jointed and raised his fingers. (Muslim).

"The one who brought up three daughters, or sisters, taught then good manners and treated them with kindness until they became self-sufficient. Allah will make Paradise obligatory for him. A man asked: what about two, O Messenger of Allah? The Holy Prophet replied: the same for two." Ibn `Abbas, the reporter of the Hadith, says: "Had the people at that time asked in respect of one daughter, the Holy Prophet would have also given the same reply about her. " (Sharh as-Sunnh).

"The one who has a daughter born to him and he does not bury her alive, nor keeps her in disgrace, nor prefers his son to her, Allah will admit him to Paradise." (Abu Da'ud).

"The one who has three daughters born to him, and he is patient over them, and clothes them well according to his means, they will become a means of rescue for him from Hell. " (Bukhari, Al-Adab al-Mufrad, Ibn Majah).

"The Muslim who has two daughters and he looks after them well, they will lead him to Paradise." (Bukhari: Al-Adab al-Mufrad).

The Holy Prophet said to Suraqah bin Ju'sham: "Should I tell you what is the greatest charity (or said: one of the greatest charities)? He said: Kindly do tell, O Messenger of Allah. The Holy Prophet said: Your daughter who (after being divorced or widowed) returns to you and should have no other bread-winner." (Ibn Majah, Bukhari Al-Adab al-Mufrad).

This is the teaching which completely changed the viewpoint of the people about girls not only in Arabia but among all the nations of the world, which later become blessed with Islam. 

Desc No: 10
That is, everything which is hidden from view now will become visible. Now one can only see empty space, or the clouds, hanging dust, the moon, the sun or stars, but at that time the Kingdom of God will appear in full view before the people, without any veil in between, in its true reality. 

Desc No: 11
That is, in the Plain of Resurrection, when the hearing of the cases of the people will be in progress, the blazing fire of Hell also will be in full view, and Paradise also with all its blessings will be visible to all, so that the wicked should know what they are being deprived of and where they are going to be cast, and the righteous as well should know what they are being saved from and with what being blessed and honoured.  "




Medina-Musshaf Seite 586

Mehr Übersetzungen

Tafsir auf arabisch:
Ibn Kathir Tabari Jalalain Qurtubi

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



81.15. Fala oqsimu bialkhunnasi

81.15. Oh, but I call to witness the planets, (Pickthall)

81.15. Und nein! Ich schwöre bei den Wiederkommemden, (Ahmad v. Denffer)

81.15. Nein! Ich schwöre bei den sich Verbergenden, (Bubenheim)

81.15. Ich schwöre bei den Sternen, die zusammenzucken und schwach leuchten, wenn sie aufgehen, (Azhar)

81.15. Nein, ICH schwöre bei den Sternen, (Zaidan)

81.15. Nein doch! Ich schwöre bei den rückläufigen (Planeten) (? bil-Khunnas), (Paret)

81.15. Wahrlich, Ich schwöre bei den rückläufigen Sternen , (Rasul)



Medina-Musshaf Seite 586

Mehr Übersetzungen

Tafsir auf arabisch:
Ibn Kathir Tabari Jalalain Qurtubi

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



81.16. Aldschawari alkunnasi

81.16. The stars which rise and set, (Pickthall)

81.16. Im Umlauf befindlichen, den Versteckten, (Ahmad v. Denffer)

81.16. den Dahinziehenden und sich wieder Zeigende (Bubenheim)

81.16. die sich nach ihrem Lauf, wenn sie untergehen, verstecken (wie die Gazellen in ihren Höhlen)! (Azhar)

81.16. die durchlaufend, untergehend sind, (Zaidan)

81.16. die (am Himmelsgewölbe) dahinziehen und (immer wieder) ihr Versteck aufsuchen (und unsichtbar werden) (? al-kunnasi), (Paret)

81.16. den voraneilenden und den sich verbergenden , (Rasul)



Medina-Musshaf Seite 586

Mehr Übersetzungen

Tafsir auf arabisch:
Ibn Kathir Tabari Jalalain Qurtubi

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



81.17. Waallayli idha AAasAAasa

81.17. And the close of night, (Pickthall)

81.17. Und der Nacht, wenn sie dunkel heraufzieht, (Ahmad v. Denffer)

81.17. und bei der Nacht, wenn sie anbricht, (Bubenheim)

81.17. Bei der Nacht, wenn sie der Finsternis weicht! (Azhar)

81.17. und bei der Nacht, wenn sie die Dunkelheit heraufzieht, (Zaidan)

81.17. bei der Nacht, wenn sie hereinbricht, (Paret)

81.17. und bei der Nacht, wenn sie vergeht , (Rasul)



Medina-Musshaf Seite 586

Mehr Übersetzungen

Tafsir auf arabisch:
Ibn Kathir Tabari Jalalain Qurtubi

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



81.18. Waalssubhi idhatanaffasa

81.18. And the breath of morning (Pickthall)

81.18. Und dem Morgen, wenn er zu atmen beginnt: (Ahmad v. Denffer)

81.18. und bei dem Morgen, wenn er Atem schöpft: (Bubenheim)

81.18. Beim Morgen, wenn er anbricht und sich durch eine frische Brise bemerkbar macht! (Azhar)

81.18. und bei dem Morgen, wenn er beimWerden ist, (Zaidan)

81.18. und beim Morgen, wenn er heraufzieht! (Paret)

81.18. und Ich schwöre beim Morgen, wenn er zu atmen beginnt , (Rasul)



Medina-Musshaf Seite 586

Mehr Übersetzungen

Tafsir auf arabisch:
Ibn Kathir Tabari Jalalain Qurtubi

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



81.19. Innahu laqawlu rasuulin kariimin

81.19. That this is in truth the word of an honored messenger, (Pickthall)

81.19. Er ist ja bestimmt das Wort eines edlen Gesandten, (Ahmad v. Denffer)

81.19. Dies sind wahrlich die Worte eines edlen Gesandten, (Bubenheim)

81.19. Der Koran ist die Verkündigung eines edlen Gottesboten, (Azhar)

81.19. gewiß, er ist doch dasWort eines edlen Entsandten, (Zaidan)

81.19. Er ist die Aussage eines vortrefflichen Gesandten, (Paret)

81.19. daß dies in Wahrheit ein Wort eines edlen Boten ist , (Rasul)



Medina-Musshaf Seite 586

Mehr Übersetzungen

Tafsir auf arabisch:
Ibn Kathir Tabari Jalalain Qurtubi

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



81.20. Dhii quwwatin AAinda dhiialAAarschi makiinin

81.20. Mighty, established in the presence of the Lord of the Throne, (Pickthall)

81.20. Voller Kraft, bei dem mit dem Thron angesehen, (Ahmad v. Denffer)

81.20. Besitzer von Kraft und beim Herrn des Thrones in Ansehen, (Bubenheim)

81.20. der beim allmächtigen Herrn Ansehen und Würde genießt, (Azhar)

81.20. der Kraft und Ansehen bei Demjenigen von Al'ahrsch hat, (Zaidan)

81.20. der beim Herrn des Thrones über (große) Gewalt verfügt und Macht (und Ansehen) hat (zie quuwatin`inda zie l-`arschi makienin), (Paret)

81.20. der mit Macht begabt ist bei dem Herrn des Throns und in Ansehen steht , (Rasul)



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