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Quran
57.16. Ist es denn nicht Zeit für diejenigen, die glauben, daß ihre Herzen demütig werden vor Allahs Ermahnung und vor dem, was von der Wahrheit herabgekommen ist, und daß sie nicht wie diejenigen sind, denen zuvor die Schrift gegeben wurde, es ihnen aber zu lang gedauert hat, und so ihre Herzen sich verhärtet haben? Und viele von ihnen sind Frevler.

[ alHadid:16 ]


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2.218. Inna alladhiina amanuu waalladhiinahadscharuu wadschahaduu fii sabiili Allahi ola-ikayardschuuna rahmata Allahi waAllahughafuurun rahiimun

2.218. Lo! those who believe, and those who emigrate (to escape the persecution) and strive in the way of Allah, these have hope of Allah ' s mercy. Allah is Forgiving, Merciful. (Pickthall)

2.218. Ja, diejenigen, die geglaubt haben und die ausgewandert sind und sich ganz eingesetzt haben auf dem Weg Allahs, diese erhoffen die Barmherzigkeit Allahs, und Allah ist verzeihend, barmherzig. (Ahmad v. Denffer)

2.218. Diejenigen (aber), die glauben, und diejenigen, die auswandern und sich auf Allahs Weg abmühen, sie hoffen auf Allahs Erbarmen. Allah ist Allvergebend und Barmherzig. (Bubenheim)

2.218. Diejenigen, die wahrhaftig glauben, um des Glaubens Willen ausgewandert sind und für Gottes Sache gekämpft haben, können fest mit Gottes Barmherzigkeit rechnen. Gott ist voller Vergebung und Barmherzigkeit. (Azhar)

2.218. Gewiß, diejenigen, die den Iman verinnerlicht haben, und diejenigen, die Hidschra unternommen und Dschihad fi-sabilillah geleistet haben, diese hoffen auf ALLAHs Gnade. Und ALLAH ist allvergebend, allgnädig. (Zaidan)

2.218. Diejenigen (aber), die glauben, und diejenigen, die ausgewandert sind und um Allahs willen Krieg geführt haben, dürfen auf die Barmherzigkeit Allahs hoffen. Allah ist barmherzig und bereit zu vergeben. (Paret)

2.218. Wahrlich, jene, die glauben und ausgewandert sind und sich auf dem Weg Allahs mit aller Kraft einsetzen, die sind es, die auf die Barmherzigkeit Allahs hoffen. Und Allah ist Allverzeihend, Barmherzig. (Rasul)

Tafsir von Maududi für die Ayaat 217 bis 218

They ask you (O Muhammad) concerning warfare in the prohibited month. Say, "Fighting is a heinous offence in this month, but in the sight of Allah it is far worse to hinder people from the Way of Allah and to deny Him and to prevent His worshippers from visiting the Masjidal-Haram, and to expel the dwellers of the sacred place from it; and persecution is far worse than bloodshed. ( 232 ) As for them, they will go on fighting with you till they succeed in turning you away from your Faith, if they can. But (note it well that) whosoever renounces his Faith and dies a renegade, all his works shall be fruitless both in this world and in the Hereafter. All such people deserve the Fire and shall abide in Hell for ever. ( 233 ) In contrast to them, those, who have believed And left their homes in the way of Allah and exerted their utmost in His cause, ( 234 ) rightly look forward to His mercy: and Allah is Forgiving and full of mercy.

Desc No: 232
The objection, which was raised in the form of a question about warfare in the sacred month, refers to an incident which took place in the month of Rajab in the second year of Hijra.
The Holy Prophet sent a detachment of eight men to Nakhlah, a place midway between Makkah and Ta'if. He toad them to watch the movements of the Quraish and find out their future plans. Though he had not given them permission to fight, they attacked a small trading caravan of the Quraish, killed one than and took the rest prisoners and brought them to Madinah along with their goods.
As this incident took place at a time when it could not be said with certainty whether the month of Rajab had come to an end and the month of Sha'ban had commenced, it was doubtful whether the attack was made in Rajab, a prohibited month, or in Sha'ban. Nevertheless, the Quraish and their secret allies, the Jews, and the doublefaced "Muslims" of Madinah, took it as a God-given opportunity to make strong propaganda and raise serious objections against the Believers. They ironically remarked, "What a pious people they are! They do not hesitate to shed blood even in a prohibited month." Such objections have been answered in this verse which implies, "No doubt, bloodshed is a very bad thing but their objection is not reasonable, coming as it does from the mouths of those people who themselves had carried on for thirteen years the most cruel form of persecution against hundreds of their own brethren for no other reason than that they believed in one Allah. They not only forced these brethren of their own to leave their beloved homes but also prevented them from paying a visit to the Ka`bah, although this sacred place was not the property of anyone. Their crime was all the more heinous because such a wicked antagonism had never existed during the previous two thousand years or so. Therefore those workers of iniquity, the list of whose crimes was so black, had no right to raise objections on the basis of a trivial border incident. " Moreover, this incident took place without the permission of the Holy Prophet, and was, therefore, nothing more than an' irresponsible act on the part of a few members of the Islamic party.
It should also be kept in view that when this detachment came to the Holy Prophet with the prisoners and the spoils, he said, "I never gave you permission to fight." He also refused to accept the share due to the public treasury from the spoils. This clearly showed that it was an unlawful and unauthorised act. The common Muslims also took their men to task for this incident and there was not a single Muslim in the whole of Madinah who approved of this act of theirs.  

Desc No: 233
Some simple-minded Muslims regarded as genuine the abovementioned objection raised by the disbelievers and the Jews. They were under the wrong impression that this and the like were honest objections, and if they were removed, the objectors would be satisfied and there would be peace with them. In this verse, these Muslims have been warned not to cherish any such expectations about them because they did not raise these objections for clarification but to make propaganda against the Muslims. Their real objection against the Muslims was that they had accepted Islam and were inviting the world to it: There could, therefore, be no peace between them and the objectors as long as they stuck to their belief in Allah. Therefore the Muslims were told not to under-rate the enemies of their Faith. They should remember that the one who tries to turn them away from their Faith is a worse enemy than the one who tries to rob them of their wealth, for the latter tries to ruin only their life in this world, which is after all transitory, while the former tries to ruin their life in the Hereafter, which is eternal.  

Desc No: 234
The word "jihad¦ means to exert one's utmost for the achievement of an object. It is not a synonym for "holy war" but has a far wider meaning than this and covers every kind of effort. And the mujahid is one who is always after the achievement of his ideal, plans for it, propagates it with his tongue and pen and struggles for it with all his heart and body. In short, he spends all his efforts and resources for its achievement and fights against all those forces that oppose it; so much so that he does not hesitate to put even Ms very life in danger for his ideal. The struggle and fight to such a person will be technically Jihad. A Muslim, however, is required to do all this in the way of Allah alone under certain moral restrictions for establishing the Way prescribed by Him and for elevating His Word above all. And there should be absolutely no other object than this before a Muslim in performing Jihad. It has thus become clear that the Jihad of a Muslim is not "general war of extermination against infidels"   "



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