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83.11. die den Tag des Gerichts für Lüge erklären!

[ alMuttaffif:11 ]


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Mehr Übersetzungen

Tafsir auf arabisch:
Ibn Kathir Tabari Jalalain Qurtubi

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



92.21. Walasawfa yarda 

92.21. He verily will be content. (Pickthall)

92.21. Und bestimmt wird er zufrieden sein. (Ahmad v. Denffer)

92.21. Und er wird wahrlich zufrieden sein. (Bubenheim)

92.21. Ihm wird Gottes Wohlgefallen gewiss zuteil werden. (Azhar)

92.21. Und gewiß, er wird zufrieden sein. (Zaidan)

92.21. Er wird (mit dem Lohn, der ihm dereinst zuteil wird) zufrieden sein. (Paret)

92.21. Und er wird wohlzufrieden sein. (Rasul)

Tafsir von Maududi für die Ayaat 12 bis 21

Indeed, it is for Us to tell the Way, ( 7 ) and, indeed, Ours are both the Hereafter and this present life. ( 8 ) So, I have warned you of the blazing Fire. None shall burn in it but the most wretched one, who belied and turned away. And away from it shall be kept the most pious one, who gives away his wealth in order to purify himself. ( 9 ) He has received no favour from anyone for which he may have to return a reward. He only seeks the goodwill of his Lord, the Exalted, ( 10 ) and He will certainly be well-pleased (with him) ( 11 ) .

Desc No: 7
That is, Allah as the Creator of man has on the basis of His wisdom, His justice and His mercy, taken of Himself the responsibility not to leave him uninformed in the world, but to tell him what is the right way and what are the wrong ways, what is good and what is evil , what is lawful and what is unlawful, what attitude and conduct will make him an obedient servant and what attitude and conduct will make him a disobedient servant. This same thing has been expressed in Surah An-Nahl; thus: "Allah has taken upon Himself to show the Right Way, when there are also crooked ways." (v.9) (For explanation, See E.N. 9 of AnNahl). 

Desc No: 8
This statement has several meanings and all are correct: (1)' "That from the world till the Hereafter, you are nowhere beyond Our grasp, for Ours are both this and the next world;" (2) "that both this world and the Hereafter are in any case under Our sovereignty, whether you follow the way shown by Us or not. If you adopt error, you will not harm Us but only yourselves; and if you adopt the right way, you will not do any good to Us, but will do good only to yourselves. Your disobedience cannot cause any decrease in Our sovereignty and your obedience cannot cause any increase in it;" (3) "that We alone are Master of both the worlds. If you seek the world, We alone can grant it; and if you seek the well being of the Hereafter, We alone have the power to bestow it too," This very theme has been expressed in Al-`Imran: 145: "Whoso makes effort with the intention of the reward of this world, We will reward him in this world, and whoso makes effort with the intention of the reward of the Hereafter, We shall grant him thereof", and the same has been expressed in Ash-Shu`ara: 20, thus: "Whoever seeks the harvest of the Hereafter, We do increase his harvest; and whoever seeks the harvest of this world, We do give him of it here, but in the Hereafter he will have no share at all." (For explanation, see E.N. 105 of Al`Imran, E.N. 37 of Ash-Shura). 

Desc No: 9
This dces not mean that no one will enter the fire except the most wretched one, and no one will be saved from it except the most pious one but the object is to describe the extremely contradictory fate of the two extremely contradictory' characters. One of them is the person who belies the teachings of Allah and His Messenger and turns away from obedience; the other one is the person, who not only believes but also spends his wealth in the cause of Allah sincerely, without any desire for display and reputation, only in order to be regarded as a pure man in His eyes. Both these types of character were present in the Makkah society of that day. Therefore., without mentioning any name, the people have been told that the man of the first type of character only will burn in the fire of Hell and not the man of the second type of character; the man of the second type of character only will be kept away from it and not the man of the first type of character. 

Desc No: 10
This is further explanation of the sincerity of the pious man. He was not indebted in any way to the people on whom he spends his wealth so that he may be doing so in order to repay for favours received, or may be giving gifts and holding banguets to them in order to further benefit from them, but he is helping such people only in order to seek the goodwill of his Lord, the Supreme. He was neither indebted to them before, nor he expects any favours from them in the future. Its best illustration is the act of Hadrat Abu Bakr Siddiq (may Allah blesshim), He would purchase and set free the poor slaves and slaves-girls who accepted Islam in Makkah and were cruelly treated by their masters on that account. Ibn Jarir and Ibn 'Asakir have related, on the authority of Hadrat 'Amir bin 'Abdullah bin Zubair, that when Hadrat Abu Bakr's father saw him spending money to purchase the freedom of the poor slaves and slave-girls, he said to him: "Son, I see that you are getting the weak people free; had you spent this money on the freedom of strong, young men, they would have become your helpers and supporters." Hadrat Abu Bakr replied: "Dear father, I only seek the reward that is with Allah." 

Desc No: 11
This verse can have two meanings and both are correct: (1) "That Allah certainly will be well pleased with him;" and (2) "that Allah soon will bless this man with so much that he will be happy." 




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