Assalamu Alaikum und willkommen auf, Eurer Webseite für Tafaasir und Übersetzungen von Quran und Sunnah.

Quran mit verschiedenen Übersetzungen - Vollständige Hadith-Sammlungen in deutscher Übersetzung - Tafsir und Kommentare auf englisch und arabisch - Vollständige Übersetzungen von arabischen Tafaasir - Quran Suche und Rezitation - Tafsir von Maududi

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

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

10.9. Diejenigen aber, die glauben und rechtschaffene Werke tun, leitet ihr Herr wegen ihres Glaubens recht. Unter ihnen werden Flüsse strömen in den Gärten der Wonne.

[ Yunus:9 ]

Besucher Online
Im Moment sind 25 Besucher online

Suche in den deutschen Übersetzungen
Suche im englischen Tafsir von Maududi
Phonetische Suche im Quran (extern)

Nummer der Surah  Nummer der Ayah 
Surah lesen   

Alle Suren anzeigen | Ansicht von Surah alA'raf (7)  Ayah: 99


Medina-Musshaf Seite 163

Mehr Übersetzungen

Tafsir auf arabisch:
Ibn Kathir Tabari Jalalain Qurtubi

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

7.99. Afaaminuu makra Allahi falaya/manu makra Allahi illa alqawmu alkhasiruuna

7.99. Are they then secure from Allah ' s scheme? None deemeth himself secure from Allah ' s scheme save folk that perish. (Pickthall)

7.99. Und waren sie sicher vor dem, was Allah im Schilde führt? Und niemand fühlt sich sicher vor dem, was Allah im Schilde führt, außer dem Volk der Verlierer. (Ahmad v. Denffer)

7.99. Glauben sie denn, sicher vor Allahs Ränken zu sein? Aber vor Allahs Ränken sicher zu sein, glaubt nur das Volk derjenigen, die Verlierer sind. (Bubenheim)

7.99. Sind sie sich denn sicher vor Gottes heimlichen Entscheidungen? Das sind nur diejenigen, die dem Verlust anheim fallen. (Azhar)

7.99. Fühlen sie sich etwa sicher vor ALLAHs Versuchung?! Vor ALLAHs Versuchung fühlen sich doch nur die verlierenden Leute sicher. (Zaidan)

7.99. Sind sie denn sicher vor den Ränken (makr) Allahs? Das tun nur die, die (letzten Endes) den Schaden haben. (Paret)

7.99. Sind sie denn sicher vor dem Plan Allahs? Aber niemand kann sich vor dem Plan Allahs sicher fühlen, außer dem Volk der Verlierenden. (Rasul)

Tafsir von Maududi für die Ayaat 94 bis 99

Whenever We sent a Prophet to a habitation, We first afflicted its people with adversity and calamity so that they should humble themselves. Then We changed their adversity for good fortune till they became very prosperous and said, "Our forefathers also had their adversity and prosperity". At last We seized them all of a sudden when they were quite unaware. ( 77 ) Had the people of the habitations believed and adopted the way of piety, We would have opened the doors of blessings from the heavens and the earth, but they denied the Truth; so We seized them for the evil they had earned. Do the people of the habitations now feel secure. that Our punishment will not come to them all of a sudden at night, while they might be fast asleep? Or, do they feel secure that Our punishment will not smite them all of a sudden during the day while they might be engaged in pastime? Are these people not afraid of Allah's secret plan? ( 78 ) In fact, only those people are doomed to destruction, who are not afraid of Allah's secret plan.

Desc No: 77
After citing the individual case of every Prophet and his people, now the general and comprehensive procedure has been enunciated, that Allah adopted at the appointment of each one of His Messengers. Whenever a Messenger was sent, Allah afflicted his people with adversities and calamities so that they should become meek and humble, and be conditioned for the acceptance of the Message. Accordingly, He sent famines and epidemics to them and made them suffer economic losses, defeats in wars, and the like, in order to humble their pride and haughtiness and to frustrate their over-confidence in their powers, riches, resources, capabilities etc. This was to make them realize that there is a Higher Power above them that controls their destinies so that their hearts should be inclined to admonition and they should bow down humbly before their Lord. But, if this failed to incline their hearts to the acceptance of the Truth, they were tempted with prosperity. And this was the beginning of their end. As a rule, when such people, as are afflicted with adversity and calamities, begin to flourish and are enriched with blessings, they do not show any gratitude to their Master, and even forget the days of adversity. Then their intellectuals delude them by arguing like this: "There is nothing unusual in this. History tells us that the vicissitudes of fortune have always been taking place independent of moral values and these are not taking place under the control of Allah or in accordance with moral laws but blind nature is always working and bringing about adversity or prosperity. That is why our forefathers also had had their adversities and prosperities. It is, therefore, a sign of mental weakness to draw any moral lesson from these and to bow down and humble oneself before Allah.
The Holy Prophet had described the same thing in a Tradition: "Affliction goes on helping a Believer to reform himself till he comes out of this furnace cleansed of all impurities. But the case of a hypocrite in afflicition is that of an ass, who does not realise why his master tied him and why he untied him." This implies that if a community does not turn to Allah, even when adversities and calamities are inflicted on it or dces not remember Allah in gratitude, when He showers His blessings upon it and is not inclined at all to reform itself in any way whatsoever, it is doomed and its destruction is imminent.
In this connection it should also be noted that the Divine procedure mentioned in vv. 94-95 was at work at' Makkah at the time when this Surah was revealed. The Quraish were showing the same antagonistic attitude and were consequently suffering from a severe famine. We learn from a Tradition, related by Ibn Mas'ud and Ibn `Abbas, that when the Quraish began to oppose the mission of the Holy Prophet, he prayed, "O Lord, help me against these people by a seven-year famine, like the one that visited Egypt during the time of Joseph". Accordingly, Allah sent a very severe famine to Makkah and things came to such a pass that they began to eat dead animals, skins, bones and even wool. Then the people of Makkah, under the leadership of Abu Sufyan, went to the Holy Prophet, and beseeched him to pray to Allah to remove the famine. But when Allah removed the famine and they began to flourish, they became all the more arrogant and their evil geniuses began to hinder even those from it whose hearts were somewhat inclined towards the Faith, saying, "The famine was due to the vicissitudes of time, and was not different from the ones that visited us even before the advent of Muhammad (Allah's peace be upon him). Therefore you should not fall into his trap by its visitation." Such things as "Our forefathers also had their adversity and prosperity" were being repeated at the time when this Surah was sent down. As these verses applied very appropriately to the condition of the Quraish at the time, this background should be kept in view in order to understand their full significance.  

Desc No: 78
The Arabic word makr implies such a secret plan as remains hidden from the person against whom it is directed, and keeps him deluded that as is well, till it suddenly strikes him a decisive blow.  "

Vorige Ayah Nächste Ayah