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Der edle Koran in deutscher ??bersetzung Sahih Werk von Imam Buchari in deutscher Ãœbersetzung 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

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


4.172. Al-Masih wird es nicht verschmähen, ein Diener Allahs zu sein, auch nicht die (Allah) nahegestellten Engel. Wer es aber verschmäht, Ihm zu dienen, und sich hochmütig verhält -, so wird Er sie alle zu Sich versammeln.

[ anNisa:172 ]


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Alle Suren anzeigen | Ansicht von Surah alGinn (72)  Ayah: 9

 


Medina-Musshaf Seite 572

Mehr Übersetzungen

Tafsir auf arabisch:
Ibn Kathir Tabari Jalalain Qurtubi

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



72.9. Waanna kunna naqAAudu minhamaqaAAida lilssamAAi faman yastamiAAi al-anayadschid lahu schihaban rasadan

72.9. And we used to sit on places (high) therein to listen. But he who listened now findeth a flame in wait for him; (Pickthall)

72.9. Und wir haben immer dort gesessen auf Sitzplätzen zum Hören, und wer jetzt zuhört, findet eine auf ihn auflauernde Flamme, (Ahmad v. Denffer)

72.9. Und wir pflegten ja an Stellen von ihm Sitze zum Abhören einzunehmen; wer aber jetzt abhört, der findet einen auf ihn wartenden Leuchtkörper. (Bubenheim)

72.9. Wir hatten einst (zum Himmel hin) Posten eingenommen, um zu lauschen. Wer nun zu lauschen versucht, findet dort einen Feuerkörper, der auf ihn lauert. (Azhar)

72.9. „Und gewiß, wir pflegten auf manchen seiner Warten zum Lauschen zu sitzen; wer nun lauscht, der findet für sich eine lauernde Blitzflamme.“ (Zaidan)

72.9. Und: "Wir pflegten uns (früher) hier und da an ihm einzustellen (kunnaa naq`udu minhaa maqaa`ida), um zu hören (was im Himmel besprochen und angeordnet wird). Wenn aber jetzt einer horcht, findet er, daß ein Feuerbrand auf ihn lauert (um ihn vom Himmel zu verjagen)." (Paret)

72.9. Und wir pflegten auf einigen seiner Sitze zu sitzen, um zu lauschen. Wer aber jetzt lauscht, der findet einen schießenden Stern für sich auf der Lauer. (Rasul)

Tafsir von Maududi für die Ayaat 1 bis 9

O Prophet, say: It has been revealed to me that a company of the jinn listened, ( 1 ) then (returning to their folks) they said, "We have indeed heard a wonderful Qur'an ( 2 ) which guides to the right way, so we have believed in it, and now we shall never associate a anyone with our Lord." ( 3 ) And that: "Our Lord's majesty is exalted: Ne has neither taken a wife nor a son. " ( 4 ) And that: "The foolish among us ( 5 ) have been uttering falsehood against Allah. " And that: "We thought that the men and the jinn could never utter a lie against God. " ( 6 ) And that: "Some people from among the men used to seek refuge with some people from among the jinn, so they caused the jinn to become even more arrogant." ( 7 ) And that: "Men thought, even as you thought, that Allah would not send anyone as a Messenger. " ( 8 ) And that: " We searched the heavens and found it filled with guards and shooting-stars." And that: "Before this we used to find a seat in heaven for eavesdropping, but now if some one tries to eavesdrop, he finds a shooting-star Iying in ambush for him. " ( 9 )

Desc No: 1
This shows that the jinn at that tithe were not visible to the Holy Prophet (upon whom be peace), nor he knew that they were hearing the Qur'an being recited, but Allah informed him of the incident afterwards by Revelation. Hadrat 'Abdullah bin 'Abbas also has, in connection with this incident, stated: "The Holy Messenger of Allah had not recited the Qur'an before the jinn, nor did he see them." (Muslim, Tirmidhi, Musnad Ahmad, Ibn Jarir). 

Desc No: 2
The words in the original are: Qur an-an 'ajaba. Qur an means "something which is read again and again", and the jinn probably used this word in this very meaning, for they were introduced to this Divine Revelation for the first time, and they did not perhaps know then that what they were hearing, was the Qur'an itself. 'Ajab is a superlative, which is used in Arabic for a wonderful thing. So, what the jinn said means: "We have heard such a wonderful recital which is unique both in its language and in its subject-matter. "

This also shows that the jinn not only hear what human beings say but also understand their language fully, although it is not necessary that all the jinn might know all the human languages. It is possible that those of them who live in a particular region of the earth might know the language of the people of that region. But in any case this statement of the Qur'an clearly shows that the jinn who listened to the Qur'an at that time were so conversant with the Arabic language that they not only appreciated the matchless eloquence of the Divine Word but also understood its sublime subject-matter fully well. 

Desc No: 3
This throws light on several things: (1) That the jinn do not deny Allah's existence and His being Lord and Sustainer; (2) that among them also there are polytheists, who like polytheistic human beings ascribe divinity to others than Allah: thus, the community of the jinn whose members heard the Qur'an was polytheistic; (3) that the Prophethood and revelation of Divine scriptures dces not exist among the jinn, but whoever of them believe, they believe in the Prophets raised among human beings and in the Books brought by them. This same thing is confirmed by Al-Ahqaf: 29-30, where it has been stated that the jinn who had then heard the Qur'an, were from among the followers of the Prophet Moses, and they after having heard the Qur'an, had invited their people to believe in the Revelation that had been sent down by God confirming the previous scriptures. Surah ArRahman also points to the same, for its whole subject-matter shows that the audience of the Holy Prophet's invitation are both the men and the jinn. 

Desc No: 4
From this we know two things; (1) That these jinn were either from among the Christian jinn, or they were followers of a different religion in which Allah was regarded as having children and families. (2) That at that time the Holy Prophet (upon whom be peace) was reciting some such part of the Qur'an hearing which they realized the error of their creed and knew that it was sheer ignorance and impudence to ascribe wife and children to the High and Exalted Being of Allah. 

Desc No: 5
The word safihuna as used in the Text can be spoken for an individual as well as for a group. If it is taken for a foolish individual, it would imply Iblis and if for a group, it would imply a group of foolish jinn who said such things. 

Desc No: 6
That is, "We were misled by those falsehoods because we could never think that the men or the jinn could ever dare forge a lie about Allah, but having heard this Qur'an we now know that they were, in fact, liars." 

Desc No: 7
Ibn `Abbas says that in the pre-lslamic days of ignorance when the Arabs had to spend a night in some uninhabited, desolate valley, they would shout out: "We seek refuge of the jinn, who is owner of this valley." In other traditions of the pre-Islamic ignorance also the same thing has been reported frequently. For example, if in a place they ran short of water and fodder, the wandering Bedouins would send one of their men to some other place to see if water and fodder were available; and when they reached the new site under his direction, they would shout out before they halted to pitch the camp: "We seek refuge of the sustainer of this valley so that we may live here in peace from every calamity." They believed that every un-inhabited place was under the control of one or another jinn, and if someone stayed there without seeking his refuge, the jinn would either himself trouble the settlers, or would let others trouble them. These believing jinn are referring to this very thing. They meant that when man, the vicegerent of the earth, started fearing them without any reason, and started seeking their refuge instead of God's, it caused their people to become even more arrogant, haughty and wicked, and they became even more fearless and bold in adopting error and disbelief. 

Desc No: 8
Another meaning of this sentence can be: "Allah will not resurrect anyone after death." As the wards are comprehensive they can be taken to mean that, as among human beings, so among the jinn too there were the people who denied both the Prophethood and the Hereafter. However, in view of the theme that follows, the meaning that we have given in the text above is preferable, for according to it these believing jinn tell the people of their community: "Your view is proved wrong that Allah will not appoint anyone as a Messenger. In fact, the gates of heavens have been closed on us only because Allah has already appointed a Messenger. " 

Desc No: 9
This is the reason why these jinn were now out searching as to what particularly had happened, or was going to happen, on the earth, which had necessitated strict security measures against eavesdropping so that they were driven away from wherever they tried to eavesdrop in any way.  "



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