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89.26. und niemand wird fesseln, so wie Er fesselt.

[ alFagr:26 ]

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Alle Suren anzeigen | Ansicht von Surah Fatir (35)  Ayah: 9


Medina-Musshaf Seite 435

Mehr Übersetzungen

Tafsir auf arabisch:
Ibn Kathir Tabari Jalalain Qurtubi

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

35.9. WaAllahu alladhii arsalaalrriyaha fatuthiiru sahaban fasuqnahuila baladin mayyitin faahyayna bihi al-ardabaAAda mawtiha kadhalika alnnuschuuru

35.9. And Allah it is who sendeth the winds and they raise a cloud; then We lead it unto a dead land and revive therewith the earth after its death. Such is the Resurrection. (Pickthall)

35.9. Und Allah ist es, der die Winde sendet, und sie wirbeln Wolken hoch, also treiben Wir sie zu einem abgestorbenen Landstrich hin und geben damit der Erde Leben nach ihrem Absterben. Genau so ist die Totenerweckung. (Ahmad v. Denffer)

35.9. Und Allah ist es, Der die Winde sendet, und da wühlen sie die Wolken auf. Dann treiben Wir sie zu einem toten Land und machen damit dann die Erde nach ihrem Tod wieder lebendig. Ebenso wird es auch mit der Auferstehung sein. (Bubenheim)

35.9. Gott ist es, Der die Winde schickt, welche regenträchtige Wolken hochtreiben. Dann führen Wir sie zu einem toten Gebiet und beleben damit die Erde, nachdem sie tot dalag. Ebenso wird es mit der Auferweckung sein. (Azhar)

35.9. Und ALLAH ist Derjenige, Der die Winde schickte, die dann Wolken aufwirbeln. Dann fuhren WIR sie zu einer toten Ortschaft, dann belebten WIR damit die Landschaft nach ihrem Tod. Solcherart ist die Erweckung. (Zaidan)

35.9. Und Allah ist es, der die Winde geschickt hat, worauf sie Gewölk aufbrachten. Wir trieben es dann einem ausgedorrten Land zu und belebten dadurch die Erde (wieder), nachdem sie abgestorben war. So vollzieht sich (dereinst auch) die Auferweckung (von den Toten). (Paret)

35.9. Und Allah ist es, Der die Winde sendet, die das Gewölk hochtreiben. Dann treiben Wir es über eine tote Stadt und beleben damit die Erde nach ihrem Tode. Ebenso wird es bei der Auferstehung der (Toten) sein. (Rasul)

Tafsir von Maududi für die Ayaat 8 bis 9

(Can ( 15 ) the deviation of that person be imagined) whose evil deed is made seem fair to him and he deems it as good ( 16 ) ? The fact is that Allah leads astray whomsoever He pleases and shows the Right Way to whomsoever He pleases. So, (O Prophet,) let not yourself be consumed with grief for the sake of these people ( 17 ) : Allah is aware of whatever they are doing. ( 18 ) Allah it is Who sends the winds; then they raise the cloud, then We drive it towards a waste land and revive it thereby after its death. Likewise shall be the Resurrection of the dead men. ( 19 )

Desc No: 15
Verses 3-7 were addressed to the common people. In this paragraph mention has been made of the standard-bearers of error and deviation, who were exerting their utmost to frustrate and defeat the mission of the Holy Prophet. 

Desc No: 16
That is, one kind of perverted person is he who commits evil but knows and understands that he is committing evil. Such a person can be reformed by counsel and advice, and sometimes his own conscience also pricks and brings him to the right path, for his habits only are perverted, not hIS mind But there is another kind of a person whose mentality has been perverted, who has lost the discrimination between good and evil, far whom the life of sin has become alluring and lustrous, who abhors good and takes evil for civilization and culture, who regards goodness and piety as things of the past, and sinfulness and wickedness as progressiveness, and for whom guidance becomes error and error guidance. Such a person is not amenable to any advice, any admonition. He neither takes warning from his own follies, nor listens to a well-wisher. It is useless to waste ones tube and energy for the reformation of such a person Instead, the inviter to the truth should turn his attention towards those whose consciences may still be alive and who may still be inclined to listen to the truth. 

Desc No: 17
The insertion of the words "Allah lends astray whomsoever He pleases and shows the Right Way to whomsoever He pleases", between the preceding and this sentence, clearly gives the meaning that Allah deprives, of the grace of guidance, those who become so perverted mentally, and leaves them to wander aimlessly in the ways in which they themselves wish to remain lost. After making the Holy Prophet realize this fact Allah exhorts him to the effect: "It is not within your power to bring such people to the right path; therefore, have patience in their regard. Just as Allah is indifferent about them, so should you also avoid being unduly anxious about their reformation."
Here, one should bear in mind two things very clearly. First, the people being mentioned here were not the conunon people, but the chiefs of Makkah. who were employing every falsehood, every fraud and every trick to defeat the mission of the Holy Prophet. These people were in fact not involved in any misunderstanding about the Holy Prophet. They knew full well what he was calling theta to and what were the evils and moral weaknesses which they themselves were striving to maintain. After knowing and understanding All this they had firmly resolved not to Iet him succeed in his object, and for this purpose they did not feel any hesitation in using any mean or petty device. Now, evidently the people who deliberately and after annual consultation invent a new falsehood every next day and spread it against a person, can deceive the whole world but as for themselves they know that they are the liars and that the person whom they have accused is free of every blame. Then, if the person against whom the false propaganda is being made also does not react and respond in a way opposed to truth and righteousness, the unjust people also cannot help realizing that their opponent is a truthful and honest man. If in spite of this the people do not feel ashamed of their misconduct and continue to oppose and resist the truth with falsehood. their conduct itself testifies that they are under Allah's curse and they can no longer discriminate between good and evil.
Secondly, if Allah had only meant to make His Prophet understand the supreme truth, He could have secretly made him aware of this. There was no need to proclaim it openly in the Revelation. To mention it in the Qur'an and to proclaim it to the world was in fact meant to warn the conunon people that the leaders and the religious guides whom they were following blindly were the people of perverted mentality. whose mean conduct was itself an evidence that they were under the curse of Allah. 

Desc No: 18
This sentence in itself contains the threat that a time is coming when Allah will punish them for their misdeeds. When a ruler says that he is fully aware of the misdeeds of a culprit, it does not only mean that the ruler has the knowledge of his misconduct, but it necessarily contains the warning that he will also punish him for this certainly. 

Desc No: 19
That is, "These ignorant people think that the Hereafter is impossible. That is why they are living under the delusion that they may do whatever they like in the world, the time will never come when they will have to. appear before their God and render an account of their deeds. But this is no more than a delusion. On the Day of Resurrection, the dead men of All ages will suddenly rise back to life at one call of Allah just as the dead earth comes back to life at one shower of the rain and the roots, lying dead for ages, become green and start sprouting up from the layers of the earth." 

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