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

69.39. und dem, was ihr nicht seht.

[ alHaqqa:39 ]

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Tafsir auf arabisch:
Ibn Kathir Tabari Jalalain Qurtubi

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

9.51. Qul lan yusiibana illama kataba Allahu lana huwa mawlanawaAAala Allahi falyatawakkali almu/minuuna

9.51. Say: Naught befalleth us save that which Allah hath decreed for us. He is our protecting Friend. In Allah let believers put their trust! (Pickthall)

9.51. Sag: Sicher trifft uns nichts, außer was Allah für uns niedergeschrieben hat, Er ist unser Schutzherr, und auf Allah sollen die Gläubigen vertrauen! (Ahmad v. Denffer)

9.51. Sag: Uns wird nur das treffen, was Allah für uns bestimmt hat. Er ist unser Schutzherr. Auf Allah sollen sich die Gläubigen verlassen. (Bubenheim)

9.51. Sprich: "Uns trifft nur das, was Gott uns vorgeschrieben hat. Er ist unser Hüter." Auf Gott verlassen sich die Gläubigen. (Azhar)

9.51. Sag: ‚Uns wird nur das treffen, was ALLAH für uns niedergeschrieben hat. ER ist unser Maula!‘ Und ALLAH gegenüber sollen die Mumin Tawakkul üben! 1 (Zaidan)

9.51. Sag: Uns wird nichts treffen, was nicht Allah uns vorherbestimmt hat. Er ist unser Schutzherr (maulaa). Auf Allah sollen die Gläubigen (immer) vertrauen. (Paret)

9.51. Sprich: "Nichts kann uns treffen außer dem, was Allah uns bestimmt hat. Er ist unser Beschützer. Und auf Allah sollen die Gläubigen vertrauen." (Rasul)

Tafsir von Maududi für die Ayaat 50 bis 51

If a good thing comes to you, it grieves them; but if a disaster befalls you, they turn away rejoicing and saying, "It is good that we took our precautionary measures beforehand to set our affairs aright." Say to them, "Nothing (good or bad) can befall us except that which Allah has destined for us: Allah is our Guardian and the Believers should put their trust in Him alone." ( 51 )

Desc No: 51
In this passage a demarcation has been made between the attitudes of a man of the world and of a man of God. Whatever the man of the world does, he does it to please his own self. He exults if he attains some worldly ends but feels utterly dejected if he fails to attain them. Besides, he depends entirely on his material resources for his success and feels encouraged if these are favourable, but loses heart if these are unfavorable.
In contrast to the man of the world, whatever the man of God does, he does it to please Him and trusts in Him and not in his own powers nor in material resources. Therefore he is neither exultant over his success in the cause of Allah nor loses heart by failure, for he believes that it is the Will of God that is working in both the cases. Therefore he is neither disheartened by disasters nor is filled with conceit by successes. This is because he believes that both prosperity and adversity are from Allah and are nothing but a trial from Him. Therefore his only worry is to do his best to come out successful in His test. Besides, as there are no worldly ends before him, he does not measure his success or failure by the achievement or failure of his ends. On the other hand, the only object before him is to sacrifice his life and wealth in the Way of Allah, and he measures the success or failure of his efforts by the standard he achieves in the performance of this duty. Therefore if he is satisfied that he has done his best to perform this duty, he believes that he has come out successful by the grace of God, though he might not have been able to accomplish anything from the worldly point of view; for he believes that his Allah in Whose cause he has expended his life and wealth will not Iet go waste the reward of his efforts. As he dces not depend on the material resources only, he is neither grieved if they are unfavourable, nor feels exultant when these are favourable. His entire trust is in God Who is the controller of all the resources; therefore he goes on doing his duty even under the most unfavourable circumstances with the same courage and perseverance that is shown by the worldly people infavourable circumstances alone. That is why Allah asked the Holy Prophet to say to the hypocrites, "There is a basic difference between you and us in regard to the conduct of affairs. We believe that both the good and the bad are from Allah: therefore the apparent result dces not make us happy or sad. Moreover, we depend on Allah in our affairs and you depend on material resources: so we are content and happy in all circumstances." 

Medina-Musshaf Seite 195

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Tafsir auf arabisch:
Ibn Kathir Tabari Jalalain Qurtubi

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

9.52. Qul hal tarabbasuuna bina illaihda alhusnayayni wanahnu natarabbasubikum an yusiibakumu Allahu biAAadhabin minAAindihi aw bi-aydiina fatarabbasuu innamaAAakum mutarabbisuuna

9.52. Say: Can ye await for us aught save one of two good things (death or victory in Allah ' s way) ? while we await for you that Allah will afflict you with a doom from Him or at our hands. Await then! Lo! we are awaiting with you. (Pickthall)

9.52. Sag: Erwartet ihr etwas für uns außer eines der zwei guten Dinge? Und wir erwarten für euch, daß Allah euch mit Strafe trifft von Sich aus, oder durch unsere Hände, also wartet ab, wir sind mit euch Abwartende! (Ahmad v. Denffer)

9.52. Sag: Erwartet ihr für uns etwas (anderes) als eines der beiden schönsten Dinge? Wir erwarten für euch, daß Allah euch mit einer Strafe von Ihm oder durch unsere Hände trifft. So wartet nur ab! Gewiß, Wir warten mit euch ab. (Bubenheim)

9.52. Sprich: "Was erwartet ihr für uns, außer dass uns eine von zwei guten Alternativen geschehen könnte: der Sieg oder der Tod auf Gottes Weg. Für euch aber erwarten wir, dass Gott euch mit einer qualvollen Strafe heimsucht, die unmittelbar von Ihm kommt oder durch unsere Hände erfolgt. Wartet nun ab! Wir warten mit euch." (Azhar)

9.52. Sag: ‚Erwartet ihr für uns etwas anderes außer eines der beiden Schönen (Sieg oder Schahada fi-sabilillah)?‘ Und wir erwarten für euch, dass ALLAH euch mit einer Peinigung trifft entweder (direkt) von Sich oder durch uns. Also wartet ab, gewiß, wir warten ebenfalls mit euch ab. (Zaidan)

9.52. Sag: Erwartet ihr für uns (vielleicht) etwas anderes als eine der beiden besten (Möglichkeiten, die in Betracht kommen, nämlich Sieg oder das Paradies)? Wir aber erwarten für euch, daß Allah euch mit einer Strafe trifft (die unmittelbar) von ihm aus oder durch uns (über euch kommen wird). Wartet (nur) ab! Wir warten mit euch ab. (Paret)

9.52. Sprich: "Ihr wartet darauf, daß uns nur eines der beiden guten Dinge ereilt, während wir, was euch betrifft, darauf warten, daß Allah euch mit einer Strafe treffen wird, die entweder von Ihm Selbst oder durch unsere Hände (über euch kommen wird). Wartet denn ab, und wir werden mit euch abwarten." (Rasul)

Tafsir von Maududi für die Ayaat 52 bis 52

Say to them, "What can be the thing you await for us other than one of the two .best things? ( 52 ) But what we await for you is whether Allah Himself inflicts His chastisement on you or at our hands; well, now await, and we, too await with you".

Desc No: 52
This is the answer to those who, as usual, were not taking any part in the conflict between Islam and kufr, but were very "wisely" watching it from a distance to see whether the Holy Prophet and his Companions would return victorious from Tabuk or would be totally destroyed by the powerful Roman army. They were told that either of the two results they were awaiting, would be good for the Muslims. For it was obvious that it would be a good thing if they won victory. But even if they were killed in the Way of Allah, it would be a success froth their point of view, though not in the sight of the world, as the Muslims' standard of measurement is different from that of the hypocrites and the like. A Believer considers it his success if he sacrifices his life and wealth in the Way of Allah, irrespective of whether he succeeds in conquering some country or in establishing a government or not. According to him the criterion of success or failure is whether he has extended or not all the powers of his body and soul, his head and his heart to elevate the Word of Allah, though from the worldly point of view the result of his efforts might be nothing at all.  "

Medina-Musshaf Seite 195

Mehr Übersetzungen

Tafsir auf arabisch:
Ibn Kathir Tabari Jalalain Qurtubi

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

9.53. Qul anfiquu tawAAan aw karhan lanyutaqabbala minkum innakum kuntum qawman fasiqiina

9.53. Say: Pay (your contribution), willingly or unwillingly, it will not be accepted from you. Lo! ye were ever froward folk. (Pickthall)

9.53. Sag: Gebt her, freiwillig oder widerwillig, es wird sicher nicht von euch angenommen, ihr seid ja frevlerische Leute. (Ahmad v. Denffer)

9.53. Sag: Gebt freiwillig oder widerwillig aus, es wird von euch (doch) nicht angenommen werden! Ihr seid ja frevlerische Leute. (Bubenheim)

9.53. Sprich: "Spendet freiwillig oder widerwillig! Es wird sowieso von euch nicht angenommen, denn ihr seid Frevler." (Azhar)

9.53. Sag: ‚Spendet freiwillig oder widerwillig, dies wird von euch nie angenommen. Gewiß, ihr wart fisq-betreibende Leute.‘ (Zaidan)

9.53. Sag: Ihr mögt freiwillig spenden oder widerwillig, es wird (dereinst bei Allah) nicht (als gutes Werk) von euch angenommen werden. Ihr seid (eben) frevlerische Leute. (Paret)

9.53. Sprich: "Spendet willig oder unwillig, es wird doch nicht von euch angenommen. Denn wahrlich, ihr seid frevelhafte Leute." (Rasul)

Medina-Musshaf Seite 195

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Tafsir auf arabisch:
Ibn Kathir Tabari Jalalain Qurtubi

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

9.54. Wama manaAAahum an tuqbala minhumnafaqatuhum illa annahum kafaruu biAllahiwabirasuulihi wala ya/tuuna alssalatailla wahum kusala wala yunfiquuna illawahum karihuuna

9.54. And naught preventeth that their contributions should be accepted from them save that they have disbelieved in Allah and in His messenger, and they come not to worship save as idlers, and pay not (their contribution) save reluctantly. (Pickthall)

9.54. Und nichts hat es ihnen verhindert, daß von ihnen ihre Ausgaben angenommen wurden, außer daß sie den Glauben verweigerten an Allah und Seinen Gesandten und nicht zum Gebet kommen, außer sie sind träge, und sie nichts hergeben, außer sie sind widerwillig. (Ahmad v. Denffer)

9.54. Und nichts (anderes) verhindert, daß ihre Ausgaben von ihnen angenommen werden, als daß sie Allah und Seinen Gesandten verleugnen, sich nur schwerfällig zum Gebet begeben und nur widerwillig ausgeben. (Bubenheim)

9.54. Ihre Spenden werden nicht angenommen, weil sie Gott und Seinen Gesandten verleugnen, nur zögernd zum Gebet gehen und nur widerwillig spenden. (Azhar)

9.54. Und nichts stand ihnen im Wege, damit ihre Spenden angenommen werden, außer dass sie Kufr ALLAH und Seinem Gesandten gegenüber betrieben haben, zum rituellen Gebet nur widerstrebend kommen und nur spenden, während sie dem abgeneigt sind. (Zaidan)

9.54. Ihre Spenden werden nur deswegen nicht von ihnen angenommen, weil sie an Allah und seinen Gesandten nicht geglaubt haben, nur lässig zum Gebet (salaat) kommen und nur widerwillig Spenden geben. (Paret)

9.54. Ihre Spenden werden nur deshalb nicht angenommen, weil sie nicht an Allah und an Seinen Gesandten glauben und nur träge zum Gebet kommen und ihre Spenden nur widerwillig geben. (Rasul)

Medina-Musshaf Seite 196

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Tafsir auf arabisch:
Ibn Kathir Tabari Jalalain Qurtubi

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

9.55. Fala tuAAdschibka amwaluhum walaawladuhum innama yuriidu Allahu liyuAAadhdhibahumbiha fii alhayati alddunyawatazhaqa anfusuhum wahum kafiruuna

9.55. So let not their riches nor their children please thee (O Muhammad). Allah thereby intendeth but to punish them in the life of the world and that their souls shall pass away while they are disbelievers (Pickthall)

9.55. Also sei du nicht verwundert Uber ihre Vermögensgüter und nicht ihre Kinder. Allah möchte ja, daß Er sie damit im Leben dieser Welt bestraft und daß ihre Seelen vergehen und sie Glaubensverweigerer sind. (Ahmad v. Denffer)

9.55. So sollen dir weder ihr Besitz noch ihre Kinder gefallen. Allah will sie damit ja nur im diesseitigen Leben strafen, und (daß) ihre Seelen (im Tod) dahingehen, während sie ungläubig sind. (Bubenheim)

9.55. Du sollst dich nicht von ihrem Vermögen oder ihren Kindern betören lassen. Gott will sie damit im irdischen Leben bestrafen und sie als Ungläubige sterben lassen. (Azhar)

9.55. Also finde keinen Gefallen weder an ihrem Vermögen noch an ihren Kindern! ALLAH will sie damit im dießeitigen Leben doch nur peinigen und (will), dass ihre Seelen (ihren Körper) beschwerlich verlassen, während sie noch Kafir sind. (Zaidan)

9.55. Du brauchst ihr Vermögen und ihre Kinder nicht zu bestaunen. Allah will sie im diesseitigen Leben damit (geradezu) bestrafen (indem er ihnen Sorge und Kummer damit macht), und ihre Seelen sollen verscheiden, während sie (noch) ungläubig sind. (Paret)

9.55. Wundere dich weder über ihr Gut noch über ihre Kinder. Allah will sie damit nur im irdischen Leben bestrafen, und ihre Seelen sollen verscheiden, während sie (noch) ungläubig sind. (Rasul)

Tafsir von Maududi für die Ayaat 53 bis 55

Say, "You may expend your possessions willingly or unwillingly: ( 53 ) they shall not be accepted in any case, because you are a wicked people." The reason why their expendings shall not be accepted is no other than that they have not believed in Allah and His Messenger: and they come to offer their Salat but reluctantly, and they expend in the Way of Allah with unwilling hearts. So let not their great wealth and the large number of their children delude you; for Allah wills to chastise them by means of these very things in this worldly lifes ( 54 ) and that they would die in a state of unbelief. ( 55 )

Desc No: 53
V. 53 is a sharp retort to those hypocrites who desired exemption froth Jihad but, at the same time, wanted to make some monetary contributions in order to avoid the exposure of their hypocrisy, They said, "Please grant us leave from military service because we are unable to do this, but we are ready to make monetary contributions towards it." To this Allah retorted, saying, "Whatever you may contribute, it shall not be accepted" . 

Desc No: 54
"Allah wills to chastise them by means of these things in this world", because of their great love for their children and wealth as these misled them to adopt the hypocritical attitude which, in turn, degraded them in the Muslim society. Consequently, in the Islamic System they would lose the respect, tire reputation and the prestige they enjoyed in the pre-lslamic society. On the contrary, even the Muslim slaves and the sons of slaves, the farmers and the shepherds, who proved the sincerity of their Faith would win honour in the new system, and the big hereditary chiefs, who refrained from this because of their love of the world, would lose their fame, honour and prestige.
In order to illustrate the above we cite an incident that happened during the Caliphate of Hadrat `Umar. Once some big chiefs of the Quraish including Suhail-bin-`Amr and Harith-bin-Hisham, went to see Caliph Umar and took their seats near him. Soon after this some humble people from among the Muhajirin and the Ansar came there. The Caliph asked those chiefs to make room for them, and seated these humble people near his own seat. This went on for some time till these chiefs reached the remotest corner in the assembly. When they carne out, Harith-bin-Hisham said to his companions, "You have noticed what a humiliating treatment has been meted out to us today!" Suhail-bin-`Amr replied, "It is no fault of `Umar but it is our own fault. When we were invited to Islam, we turned away from it, but these humble people accepted it and made sacrifices for it. " Then both of them returned to the meeting and said "Today we have noticed your treatment and we feel that it is all due to our own shortcomings, but tell us if there is a way for us to make atonements for our past failures" . The Caliph did not make any reply but merely pointed towards the Roman territory, which meant that the only way of regaining their prestige was to expend their lives and wealths in doing Jihad there. 

Desc No: 55
"They would die in a state of unbelief" because of their hypocrisy, which would not let them attain sincere Faith till they die. Thus after ruining their moral and spiritual lives in this world, they would leave it in the state of unbelief, which will ruin their lives in the Hereafter in a far worse way. 

Medina-Musshaf Seite 196

Mehr Übersetzungen

Tafsir auf arabisch:
Ibn Kathir Tabari Jalalain Qurtubi

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

9.56. Wayahlifuuna biAllahiinnahum laminkum wama hum minkum walakinnahumqawmun yafraquuna

9.56. And they swear by Allah that they are in truth of you, when they are not of you, but they are folk who are afraid. (Pickthall)

9.56. Und sie schwören bei Allah, daß sie bestimmt welche von euch sind, und sie sind nicht von euch, sondern sie sind furchtsame Leute. (Ahmad v. Denffer)

9.56. Und sie schwören bei Allah, daß sie fürwahr zu euch gehören, während sie nicht zu euch gehören, sondern sie sind Leute, die ängstlich sind. (Bubenheim)

9.56. Sie schwören bei Gott, dass sie gewiss zu euch gehören. Sie gehören aber nicht zu euch, denn sie sind ein ängstliches Volk. (Azhar)

9.56. Und sie schwören bei ALLAH: „Gewiss sie seien doch von euch“, obwohl sie nicht zu euch gehören. Doch diese sind Leute, die Angst (vor euch) haben. (Zaidan)

9.56. Und sie schwören bei Allah, daß sie zu euch gehören, während sie (in Wirklichkeit) nicht zu euch gehören, vielmehr ängstliche Leute sind (die nicht wagen, sich offen zur Gegenseite zu bekennen). (Paret)

9.56. Und sie schwören bei Allah, daß sie wahrhaftig zu euch gehören; doch sie gehören nicht zu euch, sondern sie sind ängstliche Leute. (Rasul)

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Tafsir auf arabisch:
Ibn Kathir Tabari Jalalain Qurtubi

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

9.57. Law yadschiduuna maldschaan aw magharatinaw muddakhalan lawallaw ilayhi wahum yadschmahuuna

9.57. Had they but found a refuge, or caverns, or a place to enter, they surely had resorted thither swift as runaways. (Pickthall)

9.57. Wenn sie eine Zufluchtsstätte finden würden oder Grotten oder einen Eingangsort, würden sie sich bestimmt dorthin kehren, und sie, sie gehen durch. (Ahmad v. Denffer)

9.57. Wenn sie einen Zufluchtsort oder Höhlen oder (sonst) ein Schlupfloch fänden, würden sie sich wahrlich dorthin wenden, und zwar fluchtartig. (Bubenheim)

9.57. Fänden sie einen Zufluchtsort oder Höhlen oder ein Versteck, würden sie sich in großer Hast dorthin begeben. (Azhar)

9.57. Würden sie einen Zufluchtsort, Höhlen oder Unterschlupf finden, gewiss würden sie sich dorthin begeben, während sie überhastig sind. (Zaidan)

9.57. Wenn sie einen Zufluchtsort fänden oder (irgendwelche) Höhlen oder (sonst) einen Ort, in den man hineingehen kann (um sich darin zu verstecken), würden sie sich in wilder Hast (wa-hum yadschmahuuna) dahin wenden. (Paret)

9.57. Könnten sie nur einen Zufluchtsort finden oder Höhlen oder ein Schlupfloch, würden sie gewiß in wilder Hast dorthin eilen. (Rasul)

Tafsir von Maududi für die Ayaat 56 bis 57

They swear by Allah that they are Believers like you, whereas they are not at all of you. In fact, they are people who are afraid of you: if they could find a place of refuge or a cave or a hiding place to lode therein, they would run in frantic haste to take refuge in it. ( 56 )

Desc No: 56
This was the condition of the hypocrites of AI-Madinah, the majority of whore were rich and old. We find from a list of the hypocrites, cited by Ibn Kathir in Al-Badayah-wan-Nihayah, that only one of them was young and none was poor. These people had large properties and flourishing businesses in AlMadinah. They were worldly-wise and their wide experience had taught them expediency, but their sense of self-interest had put them into a dilemma. When Islam reached Al-Madinah and a large majority of the population embraced it sincerely and enthusiastically, they found themselves in a very perplexing situation. They could not reject it outright for the majority of their own people, nay, their own sons and daughters, were filled with enthusiasm for Islam. If they had remained unbelievers, they would have lost their high position, their prestige and reputation and run the risk of a rebellion by the Muslims of their own household. On the other hand, if they sincerely embraced Islam, they would incur the danger of war, not only with the whole of Arabia but also with the adjoining nations and empires. Above all, self-interest had so blinded them that, in resolving the dilemma, they would not consider the problem from the point of view of truth and righteousness which by themselves are worthy of every sacrifice. Therefore they decided that the best thing for them was to profess Islam outwardly in order to make their positions, properties and businesses secure, but to adopt a hypocritical attitude towards it so that they might be able to avoid the losses and perils inherent in the sincere acceptance of Islam.
This verse (57) depicts the dilemma of the hypocrites, as if to say, "In reality these people are not Muslims, though they swear that they are Muslims like you; they profess Islam simply because they are afraid of losses they might incur, if they reject it outright. Then they dare not stay at AI-Madinah as non-Muslims for they would lose the high positions they enjoyed and might even have to cut off their connection with their wives and children; and if they decided to emigrate from AI-Madinah, they would have to abandon their properties and business. But they are not prepared for these sacrifices for they have no sincere attachment even to kufr. Therefore they are compelled against their beliefs by the force of circumstances to remain in AI-Madinah: they offer their Salat but regard this as forced labour: they pay the Zakat dues but as a penalty, for they are in their heart of hearts averse to these things. To add to their `calamities' they are asked every now and then to make sacrifices of their lives and their wealth and to go forth for Jihad and to fight with one enemy or the other. They are so much afraid of these `calamities' that, in order to escape from them, they would run in frantic haste to take refuge in any hole, if they hoped that it would provide immunity against these 'calamities' . " 

Medina-Musshaf Seite 196

Mehr Übersetzungen

Tafsir auf arabisch:
Ibn Kathir Tabari Jalalain Qurtubi

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

9.58. Waminhum man yalmizuka fii alssadaqatifa-in oAAtuu minha raduu wa-in lam yuAAtawminha idha hum yaskhatuuna

9.58. And of them is he who defameth thee in the matter of the alms. If they are given thereof they are content, and if they are not given thereof, behold! they are enraged. (Pickthall)

9.58. Und unter ihnen ist mancher, der dich schmäht wegen der Spenden, und wenn ihnen davon gegeben wird, sind sie zufrieden, und wenn ihnen nicht davon gegeben wird, dann haben sic Mißfallen. (Ahmad v. Denffer)

9.58. Und unter ihnen gibt es manche, die gegen dich wegen der Almosen nörgeln. Wenn ihnen davon gegeben wird, zeigen sie Wohlgefallen. Wenn ihnen davon aber nichts gegeben wird, zeigen sie sogleich Mißfallen. (Bubenheim)

9.58. Mancher hat über dich wegen der guten Gaben abfällig geredet. Wenn sie aber etwas davon erhalten, sind sie zufrieden. Bekommen sie nichts, sind sie aufgebracht. (Azhar)

9.58. Und manche von ihnen bezichtigen dich (ungerechter Verteilung) der Sadaqa . Doch würde ihnen davon etwas gegeben, wären sie zufrieden. Aber wenn ihnen davon nichts gegeben wird, so sind sie wütend. (Zaidan)

9.58. Und unter ihnen gibt es welche, die dich wegen der Almosenabgaben (sadaqaat) bekritteln. Wenn sie dann etwas davon erhalten, sind sie zufrieden. Wenn sie aber nichts davon erhalten, sind sie gleich aufgebracht. (Paret)

9.58. Unter ihnen sind jene, die dir wegen der Almosen Vorwürfe machen. Erhalten sie welche, so sind sie zufrieden; erhalten sie aber keine, siehe, dann sind sie verdrossen. (Rasul)

Medina-Musshaf Seite 196

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Tafsir auf arabisch:
Ibn Kathir Tabari Jalalain Qurtubi

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

9.59. Walaw annahum raduu ma atahumuAllahu warasuuluhu waqaluu hasbunaAllahu sayu/tiina Allahu min fadlihiwarasuuluhu inna ila Allahi raghibuuna

9.59. (How much more seemly) had they been content with that which Allah and His messenger had given them and had said: Allah sufficeth us. Allah will give us of His bounty, and (also) His messenger. Unto Allah we are suppliants. (Pickthall)

9.59. Und wenn sie damit zufrieden wären, was Allah ihnen gegeben hat und Sein Gesandter, und sie gesagt hätten: "Unser Genüge ist Allah, Allah wird uns von Seiner Gunst aus geben und Sein Gesandter, wir trachten ja nach Allah!" (Ahmad v. Denffer)

9.59. Wenn sie doch mit dem zufrieden wären, was Allah und Sein Gesandter ihnen gewährten, und sagten: "Unsere Genüge ist Allah. Allah wird uns (etwas) von Seiner Huld gewähren und auch Sein Gesandter. Gewiß, nach Allah steht unser Begehren". (Bubenheim)

9.59. Sie hätten sich mit dem zufriedengeben müssen, was Gott und Sein Gesandter ihnen gegeben haben und hätten sagen müssen: "Gott genügt uns. Er wird uns aus Seiner Gabenfülle geben, desgleichen Sein Gesandter. Wir richten unsere Bitten an Gott allein." (Azhar)

9.59. Und wären sie doch zufrieden damit, was ALLAH und Sein Gesandter ihnen zuteil werden ließen, und hätten sie doch gesagt: ‚Uns genügt ALLAH. ALLAH wird uns von Seiner Gunst zuteil werden lassen sowie Sein Gesandter. Wir sind ALLAH gegenüber Bittsteller.‘ (So wäre dies gewiss besser für sie). (Zaidan)

9.59. Wären sie (doch) mit dem zufrieden, was Allah und sein Gesandter ihnen gegeben haben, und würden sagen: "Wir lassen uns an Allah genügen. Er wird uns (etwas) von seiner Huld geben, (er) und sein Gesandter. Nach Allah steht unser Verlangen." - (Paret)

9.59. Wären sie mit dem zufrieden gewesen, was Allah und Sein Gesandter ihnen gegeben hatten, und hätten sie nur gesagt: "Wir lassen uns an Allah genügen! Allah wird uns aus Seiner Fülle geben und ebenso Sein Gesandter. Zu Allah wollen wir uns als Bittende begeben!" (Rasul)

Medina-Musshaf Seite 196

Mehr Übersetzungen

Tafsir auf arabisch:
Ibn Kathir Tabari Jalalain Qurtubi

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

9.60. Innama alssadaqatulilfuqara-i waalmasakiini waalAAamiliinaAAalayha waalmu-allafati quluubuhum wafii alrriqabiwaalgharimiina wafii sabiili Allahi waibnialssabiili fariidatan mina Allahi waAllahuAAaliimun hakiimun

9.60. The alms are only for the poor and the needy, and those who collect them, and those whose hearts are to be reconciled, and to free the captives and the debtors, and for the cause of Allah, and (for) the wayfarers; a duty imposed by Allah. Allah is knower, Wise. (Pickthall)

9.60. Die Spenden sind ja für die Bedürftigen und die Armen und die dafür Tätigen und die, deren Herzen zusammengefügt werden und für die Unfreien und die Verschuldeten und auf dem Weg Allahs und den "Sohn des Weges”, eine Pflicht von Allah, und Allah ist wissend, weise. (Ahmad v. Denffer)

9.60. Die Almosen sind nur für die Armen, die Bedürftigen, diejenigen, die damit beschäftigt sind, diejenigen, deren Herzen vertraut gemacht werden sollen, (den Loskauf von) Sklaven, die Verschuldeten, auf Allahs Weg und (für) den Sohn des Weges, als Verpflichtung von Allah. Allah ist Allwissend und Allweise. (Bubenheim)

9.60. Die guten Gaben - Sadaqât - sind für die Armen, Bedürftigen, die Angestellten, die sie einnehmen und verwalten, für diejenigen, welche für den Islam gewonnen werden sollen, für die Sklavenbefreiung, die Verschuldeten, für die Sache Gottes und für den mittellosen Wanderer. Das ist eine von Gott auferlegte Pflicht. Gottes Wissen und Weisheit sind unermesslich. (Azhar)

9.60. Die Zakat-Mittel sind außchließlich bestimmt für die Mittellosen, für die Bedürftigen, für die Zakat-Beauftragten, für diejenigen, deren Herzen gewonnen werden sollen , für die (Befreiung von) Unfreien, für die (Entschuldung der) Schuldner, fi-sabilillah und für den (in Not geratenen) Reisenden. (Dies ist) eine Verpflichtung von ALLAH; und ALLAH ist allwissend, allweise. (Zaidan)

9.60. Die Almosen (sadaqaat) sind nur für die Armen und Bedürftigen (? lil-fuqaraa'i wal-masaakieni) (bestimmt), (ferner für) diejenigen, die damit zu tun haben, (für) diejenigen, die (für die Sache des Islam) gewonnen werden sollen, für (den Loskauf von) Sklaven, (für) die, die verschuldet sind, für den heiligen Krieg und (für) den, der unterwegs ist. (Dies gilt) als Verpflichtung von seiten Allahs. Allah weiß Bescheid und ist weise. (Paret)

9.60. Wahrlich, die Almosen sind nur für die Armen und Bedürftigen und für die mit der Verwaltung (der Almosen) Beauftragten und für die, deren Herzen gewonnen werden sollen, für die (Befreiung von) Sklaven und für die Schuldner, für die Sache Allahs und für den Sohn des Weges; (dies ist) eine Vorschrift von Allah. Und Allah ist Allwissend, Allweise. (Rasul)

Tafsir von Maududi für die Ayaat 58 bis 60

O Prophet, there are some among them who find fault with you concerning the distribution of Sadaqat (Zakat collections); if something is given to them thereof, they are well pleased and if they are not given anything thereof they become angry. ( 57 ) Would that they were contents ( 58 ) with what Allah and His Messenger had given them and would say, "Allah suffices us: He will provide for us in abundance out of His own bounty, ( 59 ) and His Messenger will also be kindly disposed towards us. Indeed we look to Allah alone. " ( 60 ) As a matter of fact, Zakat collections are only for the needy ( 61 ) and the indigent, ( 62 ) and for those who are employed to collect them ( 63 ) and for those whose hearts are to be won over ( 64 ) and for the ransoming of slaves ( 65 ) and for helping the debtors ( 66 ) and for the way of Allah ( 67 ) and for the hospitality of the wayfarers. ( 68 ) This is an obligatory duty from Allah: and Allah is All-Knowing, All-Wise.

Desc No: 57
The people referred to were the hypocrites, who felt depressed on every occasion of the distribution of the Zakat collections, for they thought that they were not being given their due share. Then they would taunt the Holy Prophet with making unfair distributions. This happened when the payment of Zakat was made an obligatory duty on all those Muslims whose possessions exceeded the prescribed limits. They were required to contribute from their agricultural products, animals, commercial commodities, minerals dug out of mines and the gold and silver they possessed, at different rates, varying from 2 1/2% to 20%,and all these were collected and spent in a systematic way from a central place.
As a result of this so much wealth flowed into the hands of a single person, the Holy Prophet, that it had no parallel in the whole territory of Arabia. Naturally the materialists looked at these things with greedy eyes and wanted to grab as much as possible out of this wealth. But their greed could not be satisfied, for the Holy Prophet, who had made the use of Zakat Fund unlawful for his own person and for his own relatives, could not be expected to give anything out of it to anyone who did not deserve it. It is thus obvious that they found fault with the Holy Prophet not because he was unfair in the distribution of the Zakat collections but because he did not allow the hypocrites to grab anything from these without any right to them. They, however, very cunningly hid their real grievance, and accused the Holy Prophet of showing partiality and injustice in the distribution of the Zakat collection 

Desc No: 58
That is, it would have been much better for them if they had been content with their share of the spoils which the Holy Prophet gave them and what they earned by the grace of Allah and with the prosperity Allah had bestowed on them. 

Desc No: 59
It would have been good for. them to adopt this attitude: "Allah suffices us....bounty," for they ought to have known that they would receive their due shares besides the Zakat collections out of the wealth that would come to the State treasury, just as they were receiving their shares previously. 

Desc No: 60
"We look to Allah alone" means "We give ow attention to Allah and His grace and not to the world and its worthless riches and we desire to do His Will: we direct ow expectations and hopes to Him and we are content with what He bestows on us. " 

Desc No: 61
According to the Arabic usage (fuqara: the needy) are all those people who depend on others for the necessities of life. The Arabic word fuqara'. is a general word for all those who are needy because of some physical defects, or old age, or temporarily, and can become self-supporting if they are helped. e.g. orphans, widows, the unemployed, etc. , etc. 

Desc No: 62
According to the Arabic usage( masakin) are those indigent people who are in greater distress than the needy people usually are. The Holy Prophet especially enjoined the Muslims to help such people as are unable to find the necessary means to satisfy their wants and are in very straitened circumstances, but are so self-respecting that they would not beg for anything nor would others judge from their outward appearance that they were deserving people. According to a Tradition "Miskin is one who cannot make both ends meet, though his appearance does not show that he needs help nor does he beg for help." In short, he is a self-respecting man who has become needy. 

Desc No: 63
"....who arc employed to collect them...." are those who collect Zakat dues, supervise the collections and keep accounts, and help in their distribution, irrespective of the fact whether or not they are needy or indigent; their remunerations shall be paid out of the Zakat Funds. In this connection it should be noted well that the Holy Prophet had declared the Zakat Funds to be unlawful for himself and for the members of his own family (Bani Hashim). Accordingly, he never received any remuneration for collecting or distributing Zakat Funds. As regards the other members of Bani Hashim, they were allowed to do this service without receiving any remuneration, but otherwise it is unlawful for them. On the contrary, the payment of the Zakat dues was obligatory on Bani Hashim if their possessions warranted this under the prescribed limits, but under no circumstances whatsoever were they allowed to accept anything out of zakat collected from others.
There is, however, a difference of opinion as to whether they should accept anything out of the collections made from their own family or not. Imam Abu Yusuf opines that they are allowed to accept these when they are needy or poor or wayfarers, but the majority of the Jurists regard this also unlawful. 

Desc No: 64
A portion of Zakat Funds may also be given to win over to Islam those who might be engaged in anti-lslamic activities or to those in the camp of the unbelievers who might be brought to help the Muslims or to those newly converted Muslims, who might be inclined to revert to kufr if no monetary help was extended to them. It is permissible to award pensions to them or give them lump sums of money to make them helpers of Islam or submissive to it or at least to render them into harmless enemies. A portion of the spoils or other incomes may be spent on them and, if need be, also a portion of Zakat Funds. In such cases, the condition of being needy or indigent or on a journey etc., is also waived; nay, they might be even rich people or chiefs who are otherwise not eligible for anything from Zakat Funds.
All are agreed that during the time of the Holy Prophet pensions and gifts were given under the head of 'winning over people', but there is a difference of opinion whether this head of expenditure was abolished or not after his death. Imam Abu Hanifah and his followers are of the opinion that it was abolished during the Caliphate of Hadrat `Umar, and `now it is not lawful to spend anything under this head'. Imam Shafi`i is of the opinion that something tray be given to j sinful Muslims under this head from Zakat Funds but not to unbelievers, while other Jurists arc of the opinion that expenses under this head are lawful even now, if a need arises for them.
The Hanafis base their opinion on an incident that happened after the death of the Holy Prophet. `Uyainah bin Hisan and Aqra`a bin Habis came to Hadrat Abu Bakr and asked him to allot to them a certain piece of land. So he gave them a written order for this. They took it to some other highly placed Companions for further confirmation and some of them endorsed this order. But when they took it to Hadrat `Umar, he tore the paper into pieces before their very eyes, saying, "It is true that the Holy Prophet used to give something to win over your hearts because Islam was weak at that time, but now Allah has made Islam so strong that it does not stand in need of people like you. " At this they went to Hadrat Abu Bakr and complained to him about it and taunted him, saying, "Are you the Caliph or `Umar?" But he took no notice of this nor did any of the Companions differ with Hadrat `Umar's opinion. The Hanafis conclude from this incident that when the number and power of Muslims increased by the grace of Allah and they no longer stood in need of any support from such people; the reason for which expenses under this head were permitted in the first instance remained no longer there. Therefore the Companions unanimously abolished expenditure under this head.
Imam Shafi'i says that there is nothing to prove that the Holy Prophet ever spent anything out of Zakat Funds under this head. All the incidents mentioned in the traditions show that whatever he spent for the purpose of winning over hearts to Islam, was spent out of the spoils of war and not out of Zakat funds.
In my opinion there is nothing to show that the expenses for winning over hearts have been made unlawful for ever up to the Last Day. There is no doubt that the action taken by Hadrat `Umar was absolutely right, for if and when the Islamic State does not consider it necessary to spend anything under this head, Islam does not make it obligatory to spend something for `winning hearts'. On the other hand, if need for this arises at any time, it is authorized to incur expenses under this head for Allah has kept a provision for this. Hadrat `Umar and the other Companions agreed only on this that there was no need to give anything for this purpose at that time because the circumstances did not warrant it. But there is no reason to conclude from this that the Companions disallowed for ever the expenses that were permitted by the Qur'an under certain circumstances for the good of Islam.
As regards the opinion of Imam Shafi`i, it appears to be correct in so far as it is not lawful to spend anything under this head out of Zakat Funds, if these expenses can be met out of other funds. But if it is necessitated that something should be spent under this head out of Zakat Funds, there is no reason why a differentiation should be made in this regard between sinful Muslims and unbelievers. For the Qur'an has not allocated the share because of the faith of the prospective recipients but because Islam required to win their hearts for its own good and because this could not be achieved except by giving them a portion of wealth. Therefore the Qur'an allows the Amir of the Believers to spend a part of the Zakat Funds to achieve this end, if, when and where the required conditions exist. The fact that the Holy Prophet did not spend anything from the Zakat Funds on unbelievers for this purpose does not mean that it is unlawful to do so, for he did not spend from this fund because there was enough money in other funds for this purpose. Had it been unlawful to spend anything from Zakat Funds on unbelievers, he would have explicitly forbidden it. 

Desc No: 65
A portion of Zakat Funds may be spent for the ransoming of slaves in two ways. First, help may be given to a slave for the payment of the ransom money, if he enters into an agreement with his master that he will set him fret, if the slave pays him a certain amount of money. The second way is that the Islamic government may itself pay the price of Iris freedom and set him at liberty. There is a consensus of opinion about the first way, but there is difference of opinion about the second way. Hadrat 'Ali, Said bin Jubair, Laith _Thauri, Ibrahim Nakh`i, Sha'abi; and Muhammad bin Sirin, Hanafis and Shafi'' is consider this as unlawful while Ibn, 'Abbas, Hasan Basri, Malik, Ahmad and Abu Thaur consider this as lawful expenditure from this Fund. 

Desc No: 66
Help may be given out of Zakat Funds to such debtors as would be reduced to a state of poverty, if they paid off all their debts out of their own possessions, irrespective of the fact whether they are earning any money or not, whether they are indigent in the general sense or well off. According to some Jurists, the only exceptions to this are those debtors who are spendthrifts or involve themselves in debts by spending money on wicked deeds. Help may be given to them only if and when they repeat. 

Desc No: 67
"The Way of Allah" is a general term which unplies all those good works which please Allah. That is why some Jurists are of the opinion that Zakat Funds may be spent on every kind of good work. But the fact is, and the majority of the earliest Muslim scholars have opined, that here the 'Way of Allah' stands for Jihad in the Way of Allah, that is, the struggle to eradicate the systems based on kufr and to establish the Islamic system in their stead. Therefore the Zakat Fund may be utilised to meet the expenses of the journeys the people make, or for procuring means of conveyance, equipment, weapons and other articles needed for Jihad, irrespective of the fact whether they are so well off or not as to need any help fur personal requirements. Likewise help of a temporary or permanent nature may also be given to those people who devote the whole of their time and energies, temporarily or permanently, for this work
It should also be noted that there has arisen a misunderstanding regarding the "Way of Allah," for the early scholars usually use for Jihad the Arabic word as (ghazvah) which is synonymous with "fight". They, therefore, are of the opinion that Zakat Fund may only be used for the purpose of fighting. But Jihad in the Way of Allah is a much more comprehensive term than mere fighting in the Way of Allah. Jihad applies to all those efforts that are made to degrade the word of kufr and to exalt the Word of Allah and to establish the Islamic System of life, whether by propagating the Message of Allah in the initial stage or by fighting in the final stage of the struggle. 

Desc No: 68
Help from Zakat Fund may be given to a wayfarer on a journey even though he might be quite well off at home.
Some of the Jurists are of the opinion that according to this verse only that wayfarer who does not undertake a journey for a sinful purpose may be helped out of Zakat Funds. But no such condition has been laid down in the Qur'an or the Hadith to this effect. Besides this, we learn from the fundamental principles of Islam that the sins of a needy person would in no way prevent us from helping him As a matter of fact such a help may prove very useful in reforming sinful and depraved persons. For if they get a support in the tithe of need, it may reasonably be expected that they would turn towards purifying their souls.  "

51-60 von 129 Ayaat, Seite 6/13


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