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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

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


4.94. O die ihr glaubt, wenn ihr auf Allahs Weg umherreist, dann unterscheidet klar und sagt nicht zu einem, der euch Frieden anbietet: "Du bist nicht gläubig", wobei ihr nach den Glücksgütern des diesseitigen Lebens trachtet. Doch bei Allah ist Gutes in Fülle. So wart ihr zuvor. Aber dann hat Allah euch eine Wohltat erwiesen. Unterscheidet also klar. Gewiß, Allah ist dessen, was ihr tut, Kundig.

[ anNisa:94 ]


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Medina-Musshaf Seite 208

Mehr Übersetzungen

Tafsir auf arabisch:
Ibn Kathir Tabari Jalalain Qurtubi

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



10.6. Inna fii ikhtilafi allayli waalnnahariwama khalaqa Allahu fii alssamawatiwaal-ardi laayatin liqawmin yattaquuna

10.6. Lo! in the difference of day and night and all that Allah hath created in the heavens and the earth are portents, verily, for folk who ward off (evil). (Pickthall)

10.6. Ja, im Unterschied von Nacht und Tageszeit und was Allah geschaffen hat in den Himmeln und der Erde, sind bestimmt Zeichen für gottesfürchtige Leute. (Ahmad v. Denffer)

10.6. Gewiß, in dem Unterschied von Nacht und Tag und in dem, was Allah in den Himmeln und auf der Erde erschaffen hat, sind wahrlich Zeichen für Leute, die gottesfürchtig sind. (Bubenheim)

10.6. Im Wechsel von Nacht und Tag und in allem, was Gott in den Himmeln und auf der Erde erschaffen hat, liegen Zeichen für die Frommen. (Azhar)

10.6. Gewiß, im Aufeinanderfolgen von Nacht und Tag und was ALLAH in den Himmeln und der Erde erschaffen hat, gibt es sicherlich Ayat für Menschen, die Taqwa gemäß handeln. (Zaidan)

10.6. Im Aufeinanderfolgen von Tag und Nacht und (in) alledem, was Allah im Himmel und auf Erden geschaffen hat, liegen Zeichen für Leute, die gottesfürchtig sind. (Paret)

10.6. Wahrlich, in dem Wechsel von Nacht und Tag und in allem, was Allah in den Himmeln und auf der Erde erschaffen hat, sind Zeichen für gottesfürchtige Leute. (Rasul)

Tafsir von Maududi für die Ayaat 5 bis 6

It is He Who gave the sun his brightness and the moon her light, and ordained her phases precisely so that you may calculate years and dates from this. Allah has not created all this (for mere fun) but for a serious end. He makes His Signs manifest for those people who possess knowledge. In the alternation of the night and day and in all that Allah has created in the heavens and the earth, surely there are Signs for those who intend avoiding (deviation from the Truth ( 11 ) )

Desc No: 11
This is the third argument in proof of the doctrine of the life in the Hereafter. It is based on Allah's manifestations in the heavens and on the earth. The greatest and most manifest of these are the sun, the moon and the alternation of the night and day, for these are ever present before each and every human being. All these clearly show that the Creator of this great and vast universe is not a child who has made all this for mere fun and will break it up when he is satiated with it. These manifestations of His are a clear proof of the fact that the Creator is All-Wise, for there is a system, a wisdom, a design and a serious object in each and every particle of His creation. These seem, as it were, to say. "When you yourselves learn from the signs and manifestations of His wisdom that He is AllWise, how can you, then, expect that He will not call man to account after granting him common-sense, moral feelings, independent responsibility and authority to exploit His endless resources, and that He will not reward those who make the right use of these and punish those who abuse them?"
Thus, it has become obvious that in vv. 4-6, three arguments have been given in their logical order to present the doctrine of the Hereafter:
(1) The fact of the origination of life in this world is a proof that life in the Next World is also possible.
(2) There must be life in the Hereafter, because it is essential for the recompense of the deeds that one dces, and of the use or abuse one makes of the moral responsibilities that have been entrusted to matt. Therefore, it is the demand of common-sense and justice that there must be another world in which one should bear the consequences of one's deeds, for this is not possible in this world.
(3) When common-sense and justice demand that there must be life in the Hereafter, this need will surely be satisfied, for the Creator of man and the universe is All-Wise, and it cannot be conceived that the All-Wise will not satisfy the demands of common-sense and justice.
A deep thinking will show that these are the only possible arguments for the proof of the life in the Hereafter and these suffice, too. After this the only thing that might be demanded in this connection is that it should be actually demonstrated before man to convince him that this thing is possible, necessary and demanded by the Wisdom of Allah. But it is obvious that this will not be done in this world for this is for the trial of man and not for recompense, and Allah wills to test whether man believes in the Hereafter without seeing it, merely by his reasoning on the right lines.
Besides this, the words, "He makes His Signs manifest for those people, who possess knowledge" and "...in all that Allah has created... there are Signs for those, who intend avoiding (deviation from the Truth)" are worthy of serious consideration. These words imply this: "Allah has in His wisdom spread such signs in each and every manifestation of His as clearly point to the realities that are hidden behind them; but only those people can reach to those realities, who (a) free themselves from the prejudices of ignorance and acquire knowledge from the sources with which Allah has provided man for this purpose, and (b) have the intention of avoiding wrong ways and following the Right Way."   "



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