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2.250. Und als sie gegen Galut und seine Heerscharen auf dem Plan erschienen, sagten sie: "Unser Herr, überschütte uns mit Standhaftigkeit, festige unsere Füße und verhilf uns zum Sieg über das ungläubige Volk!"

[ alBaqara:250 ]


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Medina-Musshaf Seite 595

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Tafsir auf arabisch:
Ibn Kathir Tabari Jalalain Qurtubi

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



91.1. Waalschschamsi waduhaha

91.1. By the sun and his brightness, (Pickthall)

91.1. Bei der Sonne und ihrer Morgenhelle, (Ahmad v. Denffer)

91.1. Bei der Sonne und ihrer Morgenhelle (Bubenheim)

91.1. Bei der Sonne und ihrem Morgenlicht! (Azhar)

91.1. Bei der Sonne und ihrem Strahlen; (Zaidan)

91.1. Bei der Sonne und ihrem Licht (wenn sie) morgens (aufgeht) (wa-duhaahaa), (Paret)

91.1. Bei der Sonne und bei ihrem Morgenglanz ; (Rasul)



Medina-Musshaf Seite 595

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Tafsir auf arabisch:
Ibn Kathir Tabari Jalalain Qurtubi

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



91.2. Waalqamari idha talaha

91.2. And the moon when she followeth him, (Pickthall)

91.2. Und dem Mond, wenn er ihr folgt, (Ahmad v. Denffer)

91.2. und dem Mond, wenn er ihr folgt, (Bubenheim)

91.2. Bei dem Mond, wenn er ihr folgt (und nach ihrem Untergang Licht spendet)! (Azhar)

91.2. und bei dem Mond, wenn er ihr folgt; (Zaidan)

91.2. beim Mond, wenn er ihr folgt, (Paret)

91.2. und bei dem Mond, wenn er ihr folgt ; (Rasul)



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



91.3. Waalnnahari idha dschallaha

91.3. And the day when it revealeth him, (Pickthall)

91.3. Und der Tageszeit, wenn sie auf hellt, (Ahmad v. Denffer)

91.3. und dem Tag, wenn er sie erscheinen läßt, (Bubenheim)

91.3. Bei dem Tag, wenn er die Sonne in vollem Glanz zeigt! (Azhar)

91.3. und dem Tag, wenn er sie sichtbar machte; (Zaidan)

91.3. beim Tag, wenn er sie (in ihrem vollen Glanz) erstrahlen läßt, (Paret)

91.3. und bei dem Tage, wenn er sie erstrahlen läßt ; (Rasul)



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Tafsir auf arabisch:
Ibn Kathir Tabari Jalalain Qurtubi

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



91.4. Waallayli idha yaghschaha

91.4. And the night when it enshroudeth him, (Pickthall)

91.4. Und der Nacht, wenn sie sie einhüllt, (Ahmad v. Denffer)

91.4. und der Nacht, wenn sie sie überdeckt, (Bubenheim)

91.4. Bei der Nacht, wenn sie sie verhüllt! (Azhar)

91.4. und bei der Nacht, wenn sie sie umhüllt; (Zaidan)

91.4. und bei der Nacht, wenn sie über sie kommt (und ihr Licht in Finsternis verwandelt)! (Paret)

91.4. und bei der Nacht, wenn sie sie bedeckt ; (Rasul)



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



91.5. Waalssama-i wama banaha

91.5. And the heaven and Him who built it, (Pickthall)

91.5. Und dem Himmel, und was ihn erbaut hat, (Ahmad v. Denffer)

91.5. und dem Himmel und Dem, Der ihn aufgebaut hat, (Bubenheim)

91.5. Bei dem Himmel und Dem, Der ihn erbaute! (Azhar)

91.5. und bei dem Himmel und Dem, Der ihn einrichtete; (Zaidan)

91.5. Beim Himmel und (bei) dem, der ihn aufgebaut, (Paret)

91.5. und bei dem Himmel und bei Dem, Der ihn aufgebaut hat ; (Rasul)



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



91.6. Waal-ardi wama tahaha

91.6. And the earth and Him who spread it, (Pickthall)

91.6. Und der Erde, und was sie ausgedehnt hat, (Ahmad v. Denffer)

91.6. und der Erde und Dem, Der sie ausgebreitet hat, (Bubenheim)

91.6. Bei der Erde und Dem, Der sie ebnete! (Azhar)

91.6. und bei der Erde und Dem, Der sie ausbreitete; (Zaidan)

91.6. bei der Erde und (bei) dem, der sie ausgebreitet, (Paret)

91.6. und bei der Erde und bei Dem, Der sie ausgebreitet hat ; (Rasul)



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91.7. Wanafsin wama sawwaha

91.7. And a soul and Him who perfected it (Pickthall)

91.7. Und einer Seele, und was sie ebengestaltet hat, (Ahmad v. Denffer)

91.7. und einer (jeden) Seele und Dem, Der sie zurechtgeformt hat (Bubenheim)

91.7. Bei der Seele und Dem, Der sie gestaltete (Azhar)

91.7. und bei der Seele und Dem, Der sie zurechtmachte, (Zaidan)

91.7. und bei einem (jeden menschlichen) Wesen und (bei) dem, der es geformt (Paret)

91.7. und bei einer (jeden menschlichen) Seele und bei Dem, Der sie gebildet (Rasul)



Medina-Musshaf Seite 595

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



91.8. Faalhamaha fudschuuraha wataqwaha

91.8. And inspired it (with conscience of) what is wrong for it and (what is) right for it. (Pickthall)

91.8. Und ihr eingegeben hat ihre Schamlosigkeit und ihre Gottesfurcht. (Ahmad v. Denffer)

91.8. und ihr dann ihre Sittenlosigkeit und ihre Gottesfurcht eingegeben hat! (Bubenheim)

91.8. und Der ihr die Erkenntnis von Frevel und Frömmigkeit eingab! (Azhar)

91.8. dann ihr sowohl Taqwa-Losigkeit als auch Taqwa eingab; (Zaidan)

91.8. und ihm (je nachdem) die ihm eigene Sündhaftigkeit oder Gottesfurcht eingegeben hat! (Paret)

91.8. und ihr den Sinn für ihre Sündhaftigkeit und für ihre Gottesfurcht eingegeben hat! (Rasul)



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Tafsir auf englisch:
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91.9. Qad aflaha man zakkaha

91.9. He is indeed successful who causeth it to grow, (Pickthall)

91.9. Es hat schon Erfolg, wer sie läutert, (Ahmad v. Denffer)

91.9. Wohl ergehen wird es ja jemandem, der sie läutert, (Bubenheim)

91.9. Gewinn erzielt, wer sie durch den Glauben und gute Taten läutert. (Azhar)

91.9. bereits erfolgreich ist derjenige, der sie rein hält, (Zaidan)

91.9. Selig ist, wer es (von sich aus) rein hält, (Paret)

91.9. Erfolgreich ist derjenige, der sie rein hält ; (Rasul)



Medina-Musshaf Seite 595

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



91.10. Waqad khaba man dassaha

91.10. And he is indeed a failure who stunteth it. (Pickthall)

91.10. Und es ist schon gescheitert, wer sie verdeckt. (Ahmad v. Denffer)

91.10. und enttäuscht sein wird ja, wer sie verkümmern läßt. (Bubenheim)

91.10. Verlust erleidet, wer ihre Neigung zum Guten vergeudet. (Azhar)

91.10. und bereits verlor derjenige, der sie verdeckt (mit Taqwa-Losigkeit). (Zaidan)

91.10. aber enttäuscht wird (in seinen Hoffnungen), wer es verkommen läßt (? dassaahaa). (Paret)

91.10. und versagt hat derjenige, der sie verkommen läßt. (Rasul)

Tafsir von Maududi für die Ayaat 1 bis 10

By the sun and his brightness, ( 1 ) and by the moon when she follows him, and by the day when it makes (the sun) conspicuous and by the night when it covers up (the sun), ( 2 ) and by the heaven and Him Who established it, ( 3 ) and by the earth and Him Who spread it, and by the human self and Him Who balanced it, ( 4 ) then inspired it with its wickedness and its piety; ( 5 ) Truly successful is he who purified his self and a failure he who suppressed it ( 6 )

Desc No: 1
The word duha as used in the original applies both to the light of the sun and to its heat. Although in Arabic its well known meaning is the time between sunrise and meridian when the sun has risen high, at that height it does not only give light but heat too. Therefore, when the word duha is attributed to the sun, its full meaning can be expressed more appropriately by its radiant brightness than by its light, or by the time of the day that it indicates. 

Desc No: 2
That is, when the night comes, the sun hides and its light remains hidden throughout the night. This state has been described, saying that the night covers up the sun, for the night actually signifies the sun's hiding behind the horizon because of which its light cannot reach that part of the earth where the night has fallen. 

Desc No: 3
"Who established it": Who established it like a vault over the earth. In this verse and in the two succeeding verses, the word ma has been used. A section of the commentators has taken this ma as an infinitive, and interpreted these verses to mean "By the heaven and its being established, by the earth and its being spread out, and by the human self and its being balanced. " But this meaning is not correct for the reason that the following sentence: "then inspired it with its wickedness and its piety", does not fit in with the context. Other commentators have taken ma here in the meaning of mun or alladhi and they interpret the sentence to mean: "Who established the heaven, who spread out the earth, and who balanced the human self. " This second meaning is correct in our view, and no one can object that ma in Arabic is used of lifeless things and irrational creatures, For in the Qur'an itself there are numerous instances that ma has been used in the meaning of mun, e.g. we la antum `abiduna ma a `bud ("nor are you the worshippers of Him Whom I worship"), fankihu ma taba lakun~-mia-an-nisa ` ("so, marry from among the women those whom you like") .wa la tanlkihu ma nakaha abaa ukum min-nisa' ("do not marry those women whom your fathers had married"). 

Desc No: 4
"Balanced it" : gave man such a body which by virtue of its erect stature, its hands and feet, and its brain was most appropriate for him to live as man in the world. He blessed him with the senses of sight, hearing, touch, taste and smell which on account of their combination and their characteristics could become the best means of obtaining knowledge for him. He endowed him with the faculties of thinking and reasoning, imagination, memory, discrimination, judgement, will-power and such other mental powers by virtue of which he is able to perform the functions fit for man in the world. In addition, balancing also means that man was not created a sinner by birth and a criminal by instinct but on right and sound nature, anti was not characterised with any inborn crookedness because of which he may be unable to adopt the right path even if he wanted to do so. This same thing has been expressed in Surah Ar-Rum, saying: "Be steadfast on the nature whereupon Allah has created mankind." (v. 30), and the same has been explained by the Holy Prophet (upon whom be peace ) in a Hadith, saying: "Every new-born child is born on true human nature; it is his parents who make him a"Jew or a Christian or a Magian afterwards. Its example is of an animal giving birth to complete and sound young one. Do you find any one with a torn or slit ear ?" (Bukhari, Muslim). That is, it is the polytheistic people who on account of their superstitions of ignorance tear and slit the ears of animals after wards; otherwise God does not cause an animal to be born with torn ears from its mother's belly. In another Hadith the Holy Prophet said: "My Lord says: I had created all My servants on true Faith (i.e. on sound nature); then the satans came and led them astray from their Faith (i.e.. the true natural Faith) and made unlawful what I had made lawful for them, and commanded them to associate with Me those for whom I had sent down no authority." (Musnad Ahmad; Muslim also has related a saying from the Holy Prophet in similar words). 

Desc No: 5
The word ilham is derived from Jahm which means to swallow. According to this very basic meaning, the word ilham is used terminologically for Allah's inspiring a man with a concept or idea unconsciously. Inspiring the human self with its wickedness and its piety and virtue has two meanings: (1) That the Creator has placed in it tendencies to both good and evil, and this is the thing that every man feels in himself. (2) That Allah has endowed every man's unconscious mind with the concept that there is a moral good and there is a moral evil, that good morals and acts and evil morals and acts are not equal and alike; fujur (immorality) is an evil thing and taqva (abstention from evils) a good thing. These concepts are pot new to man; he is conscious of these by nature, and the Creator has endowed him with the ability to distinguish between good and evil naturally. This same thing has been said in Surah AI-Balad: "And We showed him both the highways of good and evil." v. 10); and in Surah Ad Dahr, thus: "We showed him the way, whether to be grateful or disbelieving" (v. 3); and the same has been expressed in Surah AI-Qiyamah, saying: "In man there is the reproaching self (conscience) which reproaches him when he commits evil (v. 2)," and "Man knows his own self best, even though he may offer many excuses." (w. 1415).

Here, one should also understand well that Allah has blessed every creature with natural inspiration according to its position and nature, as has been pointed out in Surah Ta Ha: "Who has given a distinctive form to everything and then guided it aright." (v. 50). For example, every species of animals has been given inspirational knowledge according to its needs by virtue of which the fish learns to swim, the bird to fly, the bee to make the beehive and the weaver-bird to build the nest instinctively. Man also in view of his different capacities has been granted separate kinds of inspirational knowledge. His one capacity is that he is an animal being; as such the most significant instance of the inspirational knowledge that he has been given is that the human child starts sucking the mother's milk soon on birth. which no one could teach it, had it, not been taught it instinctively by God. Another position of man is that 6e is a rational being. As such God has boon blessing him with . inspirational guidance continuously since the time of his creation, by virtue of which he has been discovering things and making inventions to develop his civilization. Anyone who studies the history of these discoveries and inventions will realize that there was hardly any which might be the result of man's own effort or thought, but mostly it so happened that suddenly an idea struck a person and he discovered or invented something. Besides these two, another position of man is that he is a moral being. In this position too Allah has blessed him by inspiration with discrimination between good and evil and of the realization of the good to be good and of the evil to be evil. This sense of discrimination and realization is a universal truth on account of which no human society in the world has even been without the concepts of good and evil; there has never been in history, nor is there now, a society which may not be having some kind of a system of rewarding the good and punishing the evil. this fact being prevalent in every age, at every place, and at every stage of civilization is a clear proof of its being natural and innate. Furthermore, this is also proof that a Wise Creator possessed of knowledge has endued man's nature with it, for in the elements of which man is made up and the laws which govern the material system of the world, no human origin of morals can be traced out. 

Desc No: 6
This is for which an oath has been sworn by the things mentioned in the above verses. Let us now consider how those things bear upon it. The rule that Allah has followed in the Qur'an is that to bear testimony to the truths that He wants to impress on the human mind, he cites some of the most conspicuous, common-place things which every man sees in his surroundings, or in his own self. Accordingly here, pairs of contradictory things have been cited, each unlike the other in its effects and results, rather opposite and reverse. The first pair is of the sun and the moon. The light of the sun is intensely bright and also hot. As against it the moon has no light of its own. Even if it is there in the sky when the sun shines, it is without light. It shines when the sun hides, and even then its light is neither so bright that it may change the night into day nor is there any heat in it that it may have the same effect as the sun's light. Nevertheless, it has its own effects which are quite different from the effects of the sun. Likewise, there is the pair of the day and the night. Each is the reverse of the other. The effects and results of each are so different from the other that no one can say they are alike; so much so that even a most foolish person cannot possibly say that the day's being the day or the ,night's being the night dces not make any difference. Likewise, there is the pair of the sky and the earth; the former has been raised high by the Creator and the latter spread like a carpet beneath it. Although both are serving the same universe, its system and expediencies, yet there is a world of difference between their functions and their effects and results. After citing these universal evidences, man's own self has been considered, and it has been said that after balancing it with suitable combination of the limbs, senses and mental powers and faculties the Creator has placed in it tendencies, inclinations and motives to both good and evil, which are contradictory to each other, and made him understand by inspiration the distinction between the two: that one is fujur, which is evil, and the other is tagva, which is good. Now, if the sun and the moon, the day and the night, the earth and the heaven, are not alike but necessarily different from each other in their effects and results, how can fujur and taqva of the self be alike in spite of being reverse of each other? Man himself in this world does not regard and acknowledge the good and the evil as equal, no matter what criteria of good and evil he might have devised for himself according to his self-propounded philosophies. In any case, about whatever he regards as good, he holds the opinion that it is appreciable and worthy of praise, reward and recompense. On the contrary, about whatever he regards as evil, it is his own objective opinion that it is worthy of condemnation and punishment. But the real judgement does not lie with man; it lies with the Creator, Who has inspired man with his fujur and taqva. The fujur is that which is fujur in the sight of the Creator and the tagva that which is tagva in His sight, and both have separate results in the sight of the Creator. The result of the one is that he who purifies his self, should attain to eternal success, and the result of the, other is that he who suppresses his self, should be a failure.

Tazkiyah means to purify, develop and cultivate. In the context it clearly moans the one who purifies his self of fujur and develops it to the level of tagva and cultivates in it the ,good, will attain to eternal success. As against this; the word dassaha has been used, the infinitive of which is tadsiyah, which means to suppress, conceal, seduce and lead astray. The meaning of this also becomes clear from the context; i. e. the one who suppresses the tendency in his self towards good instead of developing and cultivating it, who seduces it into doing evil, and makes fujur dominate over taqva so as to cover it up completely like the dead body which is buried and covered with earth, will be a failure. Some commentators have interpreted this verse to mean: "Truly successful was he whom (whose self) Allah purified .and a failure he whom (whose self) Allah suppressed." But this commentary is, firstly, opposed to the style of the Qur'an in view of the language, for if Allah had meant to say this, He would have said: "Truly successful was the self which Allah purified and a failure the self which Allah suppressed;" secondly, this commentary clashes with the other statements of the Qur'an on this subject. In Surah Al-A`la, Allah says: "Truly successful was he who adopted purity." (v. 14). In Surah `Abasa, Allah has addressed His Holy Messenger, saying: "And. you would not be responsible if he did not adopt purity " In both these verses, adoption of purity has been regarded as an act of man. Besides, the truth stated at many places in the Qur'an is that man in this world is being put to the test. For example, in Surah Ad-Dahr, it is said: "We created man from a mixed sperm-drop, to try him, and so We made him capable of hearing and seeing." (v. 2) In Surah AlMulk it is stated: "Who created death and life that he may try you to see which of you is best in deeds. (v. 2) Now, obviously, if the examiner at the outset encourages one candidate and discourages the other, the test would he a farce. Therefore, the correct commentary is that which Qatadah, `Ikrimah, Mujahid and Sa`id bin Jubair have given, saying that the subject zakkaha and dassaha is man and not God. As for the Hadith which Ibn Abi Hatim has related on the authority of Juwaybir bin Sa`id from Dahhak from Ibn `Abbas, saying that the Holy Prophet (upon whom be peace) himself interpreted this verse to mean: "Truly successful was the self whom the Almighty Allah purified"; this saying is not confirmed to be from the Holy Prophet, for its one reporter Juwaybir, has been rejected as a narrator of Hadith, and Dahhak did not meet Ibn `Abbas. However, the Hadith which Imam Ahmad, Muslim, Nasa'i and Ibn Abi Shaibah have related on the authority of Hadrat Zaid bin Arqam, is correct which says that the Holy Prophet used to pray: "O Allah, grant my self its taqva and purify it: You alone are the best to purify it; You alone are its Guardian and Master. " In almost similar words, this supplication of the Holy Prophet has been related by Tabarani Ibn Marduyah and lbn al-Mundhir from Hadrat `Abdullah bin `Abbas and Imam Ahmad from Hadrat `A'ishah. It actually means that man can only desire and seek tagva and tazkiyah; as for its attainment, it depends in any case on Allah's grace and,favour alone. And the same also is we of tadsiyah: Allah does not suppress a self forcibly, but when a man is resolved on iniquity, Allah deprives him of the grace of tagva and tazbyab, 'and leaves him alone to suppress and bury his self under nay heap of filth he likes. 




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