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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

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


23.26. Er sagte: "Mein Herr, hilf mir, wo sie mich der Lüge bezichtigen."

[ alMu'minun:26 ]


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Medina-Musshaf Seite 591

Mehr Übersetzungen

Tafsir auf arabisch:
Ibn Kathir Tabari Jalalain Qurtubi

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



86.11. Waalssama-i dhati alrradschAAi

86.11. By the heaven which giveth the returning rain, (Pickthall)

86.11. Und beim Himmel mit dem Wiederkehren, (Ahmad v. Denffer)

86.11. Beim Himmel mit der Wiederkehr (Bubenheim)

86.11. Beim Himmel mit seinem regelmäßig wiederkehrenden (Regen)! (Azhar)

86.11. Bei dem Himmel mit Wiederkehr, (Zaidan)

86.11. Beim Himmel mit seiner (regelmäßigen) Wiederkehr (der Gestirne) (Paret)

86.11. Und beim Himmel mit seiner Wiederkehr ; (Rasul)



Medina-Musshaf Seite 591

Mehr Übersetzungen

Tafsir auf arabisch:
Ibn Kathir Tabari Jalalain Qurtubi

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



86.12. Waal-ardi dhati alssadAAi

86.12. And the earth which splitteth (with the growth of and plants) (Pickthall)

86.12. Und der Erde mit dem Riß: (Ahmad v. Denffer)

86.12. und der Erde mit ihren Sprüngen! (Bubenheim)

86.12. Bei der Erde mit ihren Rissen, denen die Pflanzen entsprießen. (Azhar)

86.12. und bei der Erde mit Zerreißen! (Zaidan)

86.12. und bei der Erde mit ihrem Sprießen! (Paret)

86.12. und bei der Erde, die sich spaltet! (Rasul)



Medina-Musshaf Seite 591

Mehr Übersetzungen

Tafsir auf arabisch:
Ibn Kathir Tabari Jalalain Qurtubi

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



86.13. Innahu laqawlun faslun

86.13. Lo! this (Quran) is a conclusive word, (Pickthall)

86.13. Er ist ja bestimmt ein Wort des Scheidens, (Ahmad v. Denffer)

86.13. Er ist wahrlich ein entscheidendes Wort; (Bubenheim)

86.13. Dieser Koran ist eine entscheidende Verkündigung. (Azhar)

86.13. Gewiß, er ist doch ein richtendes Wort, (Zaidan)

86.13. Er ist eine entscheidende Aussage (Paret)

86.13. Dies ist wahrlich ein entscheidendes, letztes Wort , (Rasul)



Medina-Musshaf Seite 591

Mehr Übersetzungen

Tafsir auf arabisch:
Ibn Kathir Tabari Jalalain Qurtubi

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



86.14. Wama huwa bialhazli

86.14. It is no pleasantry. (Pickthall)

86.14. Und er ist nicht zum Spaß. (Ahmad v. Denffer)

86.14. er ist kein Scherz. (Bubenheim)

86.14. Er ist kein Scherz. (Azhar)

86.14. und er ist keine Unernsthaftigkeit. (Zaidan)

86.14. und nicht zum Scherzen. (Paret)

86.14. und es ist nicht zum Scherzen. (Rasul)



Medina-Musshaf Seite 591

Mehr Übersetzungen

Tafsir auf arabisch:
Ibn Kathir Tabari Jalalain Qurtubi

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



86.15. Innahum yakiiduuna kaydan

86.15. Lo! they plot a plot (against thee, O Muhammad) (Pickthall)

86.15. Sie stellen ja ihrerseits nach, (Ahmad v. Denffer)

86.15. Sie wenden eine List an, (Bubenheim)

86.15. Die Ungläubigen schmieden unablässig Pläne. (Azhar)

86.15. Gewiß, sie planen List (Zaidan)

86.15. Sie wenden eine List an. (Paret)

86.15. Wahrlich, sie planen eine List. (Rasul)



Medina-Musshaf Seite 591

Mehr Übersetzungen

Tafsir auf arabisch:
Ibn Kathir Tabari Jalalain Qurtubi

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



86.16. Waakiidu kaydan

86.16. And I plot a plot (against them). (Pickthall)

86.16. Und Ich stelle Meinerseits nach, (Ahmad v. Denffer)

86.16. Und Ich wende eine List an. (Bubenheim)

86.16. Doch Ich schmiede unschlagbare Pläne. (Azhar)

86.16. und ICH entgegne ihre List, (Zaidan)

86.16. Aber (auch) ich wende eine List an. (Paret)

86.16. Und Ich plane eine List. (Rasul)



Medina-Musshaf Seite 591

Mehr Übersetzungen

Tafsir auf arabisch:
Ibn Kathir Tabari Jalalain Qurtubi

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



86.17. Famahhili alkafiriina amhilhum ruwaydan

86.17. So give a respite to the disbelievers. Deal thou gently with them for a while. (Pickthall)

86.17. Also gib den Glaubensverweigerern Zeit, gewähre ihnen Zeit, gemächlich! (Ahmad v. Denffer)

86.17. So lasse den Ungläubigen noch Zeit; lasse ihnen nur eine Weile Zeit. (Bubenheim)

86.17. Gewähre also den Ungläubigen Aufschub, einen kurzen Aufschub! (Azhar)

86.17. so gewähre den Kafir Aufschub, gewähre ihnen kurzen Aufschub! 3 (Zaidan)

86.17. Gewähre nun den Ungläubigen Aufschub, ein klein wenig Aufschub! (Sie mögen noch eine Weile ihr Dasein genießen! Zuletzt werden sie so oder so die Verlierer sein.) (Paret)

86.17. Darum gewähre nun den Ungläubigen Aufschub, ein klein wenig Aufschub. (Rasul)

Tafsir von Maududi für die Ayaat 1 bis 17

By the heaven and the visitant by night, and what do you know what the visitant by night is? A shining star! There is no soul without a Guardian over it. ( 1 ) Then let man at least consider from what he is created. ( 2 ) He is created from a spurting fluid that issues forth from between the backbone and the breast-bones. ( 3 ) Surely He (the Creator) has the power to create him again. ( 4 ) The Day the hidden secrets are held to scrutiny, ( 5 ) then man will neither have any power of his own nor any helper. By the heaven that sends down rain ( 6 ) and by the earth that splits lat the sprouting of vegetation), it is a decisive Word: it is no jest. ( 7 ) These people (i.e. the disbelievers of Makkah) are devising some plans, ( 8 ) and I, too, am devising a plan. ( 9 ) So leave the disbelievers, O Prophet; leave them to themselves for a while. ( 10 )

Desc No: 1
"A Guardian": Allah Almighty Himself, Who is looking after and watching over every creature, big or small, in the earth and heavens. He it is Who has brought everything into existence, Who is maintaining and sustaining everything in its place and position, and Who has taken the responsibility to provide for every creature and to protect it from calamities till an appointed tune. On this, an oath has been sworn by the heaven and by every star and planet which appears in the darkness of the night. (Although lexically, an-najm ath-thaqib is singular, it does not imply any one star but the star in the generic sense). The oath signifies that the existence of each of the countless stars and planets that shines in the sky at 'night, testifies to the fact that there is a Being Who has created it, illuminated it, suspended it in space, and thus is watching over it in a manner that neither it falls from its place nor collides with any other of the countless stars in their movements, nor does any other star collide with it. 

Desc No: 2
After making man ponder over the heavens, he is now being invited to consider his ownself and see how he has been created, Who is it Who selects one spermatozoon from among billions of spermatozoa emitted by the father and combines it at some time with one ovum out of a large number of the ova produced by the mother, and thus causes a particular human being to be conceived? Then, Who is it Who after conception develops it gradually in the mother's womb Until it is delivered in the form of a living child? Then, Who is it Who in the mother's womb itself brings about a certain proportion and harmony between its bodily structure and its physical and mental capabilities? Then, Who is it Who watches over it continuously from birth till death-protects it from disease, accidents and calamities and provides him with countless means of life and opportunities for survival in the world of which he is not even conscious, not to speak of having the power to provide these for himself. Is all this happening without the planning and supervision of One God? 

Desc No: 3
"Sulb" is the backbone and "tara'ib"the breast- bones, i.e. the ribs. Since the procreative fluid in both man and woman is discharged from that part of the body which is between the back and the breast, it is said that tnan has been created from the fluid issuing out froth between the back and the breast. This fiuid is produced even in case the hands and feet are cut off. Therefore, it is not correct to say that it issues out from the whole body of man. In fact, the principal organs of the body are its source and all these are located in the trunk. The brain has not been mentioned separately because the back-bone is that part of the brain through which connection between the body and the brain is established. (Also see Appendix I). 

Desc No: 4
That is, His bringing tnan into existence and watching over him from the tithe conception takes place until death, is a clear proof that He can create him once again after death. If He had the power to create him in the first instance and man stays alive in the world by His power alone, what rational arguments can be presented for the conjecture that He dces not have the power to do the same thing a second time? To deny this power man will even have to deny that God has brought him into existence, and the one who denies this may well come out one day with the claim that all books in the world have been printed accidentally, all cities of the world have been built accidentally, and there has occurred on the earth an explosion by chance which made all the factories start functioning automatically. The fact is that the creation of man, the structure of his body, the existence of the powers and capabilities working within him, and his survival as a living being û all this is a much more complex process than all those works that have come to be accomplished through man, or are still in the process of being accomplished. If such a complex work with such wisdom, proportion and order could be accomplished just through a chance accident, what else could not be regarded as accidental by a mentally deranged person? 

Desc No: 5
"The hidden secrets": the acts of every person which remained a secret to the world as well as those affairs which came before the world only in their apparent form, but the intentions, aims and secret motives working behind them remained hidden from the people. On the Resurrection Day all this will be laid bare and not only will the acts and deeds of every person be examined but it will also be seen what was his motive and intention and object of so acting. Likewise, it also remained hidden from the world, even from the doer of the act himself, what effects and influences of his act appeared in the world, to what extent they spread and for how long they continued to work. This secret too will be revealed on the Resurrection Day and it will be fully examined as to what were the consequences of the seed that a person sowed in the world, what fruit it bore and for how long it affected the later generations for better or far worse. 

Desc No: 6
The words dhat ar-raj`e have been used for the sky. Literally raj`e means to return, but metaphorically this word is used for the rain in Arabic, for rain does not fall just once, but returns over and over again in the season and of season as well. Another reason for calling the rain raj `e is that vapour from the oceans of the earth and then falls back as rain on the sometimes out water rises as the same earth. 

Desc No: 7
That is, just as the falling of rain froth the sky and the splitting of the earth to put out shoots is no jest but a serious reality, so also the news which the Qur'an gives that ntan has to return to his God is no jest but a definite and decisive reality and an unchangeable truth which has to be fulfilled. 

Desc No: 8
That is, these disbelievers are devising every kind of plan to defeat the invitation of the Qur'an; they wish to blow out this candle; they are creating all sorts of doubts In the people's minds: they are inventing false accusations against the Prophet who has brought it, so as to frustrate his mission in the world and perpetuate the darkness of ignorance and unbelief which hr is struggling so hard to remove. 

Desc No: 9
That is, "I am planning that none of their devices should succeed so that they are utterly defeated in their designs, and the light which they are trying their utmost to put out, spreads far and wide. 

Desc No: 10
That is, "Leave them for a while to have their will. Before long the result will be before them and they will realize how far their scheming has become successful against My plan. 




11-17 von 17 Ayaat, Seite 2/2

 

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