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83.30. und, wenn sie an ihnen vorbeikamen, einander zuzuzwinkern.

[ alMuttaffif:30 ]


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21.71. Wanadschdschaynahu waluutan ilaal-ardi allatii barakna fiiha lilAAalamiina

21.71. And We rescued him and Lot (and brought them) to the land which We have blessed for (all) peoples. (Pickthall)

21.71. Und Wir haben ihn gerettet und Lut, in das Land, in das Wir Segen gegeben haben für die Welten, (Ahmad v. Denffer)

21.71. Und Wir erretteten ihn und Lut in das Land, das Wir für (all) die Weltenbewohner gesegnet haben. (Bubenheim)

21.71. Wir erretteten ihn und Lot und ließen sie zu dem Land gehen, das Wir für die Welten gesegnet haben. (Azhar)

21.71. Und WIR erretteten ihn sowie Lut in das Land, das WIR mit Baraka für die ganze Schöpfung erfüllten. (Zaidan)

21.71. Und wir retteten ihn und Lot in das Land, das wir für die Menschen in aller Welt (al-`aalamuun) gesegnet haben. (Paret)

21.71. Und Wir retteten ihn und Lot in das Land, das Wir für die Welten gesegnet hatten. (Rasul)



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21.72. Wawahabna lahu ishaqawayaAAquuba nafilatan wakullan dschaAAalna salihiina

21.72. And We bestowed upon him Isaac, and Jacob as a grandson. Each of them We made righteous. (Pickthall)

21.72. Und Wir haben ihm Ishaq gegeben, und Jaqub zusätzlich, und jeden haben Wir Rechtschaffene gemacht, (Ahmad v. Denffer)

21.72. Und Wir schenkten ihm lshaq und Ya´qub zusätzlich; und alle machten Wir rechtschaffen. (Bubenheim)

21.72. Wir schenkten ihm Isaak und über seine Bitte hinaus auch noch Jakob, und Wir machten sie alle rechtschaffen. (Azhar)

21.72. Und WIR schenkten ihm Ishaq und Ya'qub als zusätzliche Gabe. Und beide machten WIR zu gottgefällig Guttuenden. (Zaidan)

21.72. Und wir schenkten ihm zusätzlich (naafilatan) den Isaak und Jakob. Und alle machten wir zu Rechtschaffenen (saalihiena). (Paret)

21.72. Und Wir schenkten ihm Isaak und dazu Jakob, und Wir machten jeden von ihnen rechtschaffen. (Rasul)



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21.73. WadschaAAalnahum a-immatan yahduunabi-amrina waawhayna ilayhim fiAAla alkhayratiwa-iqama alssalati wa-iitaa alzzakatiwakanuu lana AAabidiina

21.73. And We made them chiefs who guide by Our command, and We inspired in them the doing of good deeds and the right establishment of worship and the giving of alms and they were worshippers of Us (alone). (Pickthall)

21.73. Und Wir haben sie zu Vorstehern gemacht, sie leiten recht in Unserem Auftrag, und Wir haben ihnen das Tun der guten Taten offenbart und das Einrichten des Gebets und das Geben der Zakat-Steuer, und sie waren Unsere Knechte. (Ahmad v. Denffer)

21.73. Und Wir machten sie zu Vorbildern, die nach Unserem Befehl leiteten. Und Wir gaben ihnen ein, gute Werke zu tun, das Gebet zu verrichten und die Abgabe zu entrichten. Und sie pflegten Uns zu dienen. (Bubenheim)

21.73. Wir haben sie zu Vorbildern gemacht, die nach Unserem Befehl die Menschen rechtleiteten. Wir gaben ihnen ein, gute Werke zu vollbringen, die Gebete zu verrichten und die Zakat-Abgaben zu entrichten. Sie dienten Uns allein. (Azhar)

21.73. Und WIR machten sie zu Imamen, die gemäß Unserer Anweisung (die Menschen) rechtleiten, und WIR ließen ihnen mit dem Wahy zuteil werden, das gottgefällig Gute zu tun, das rituelle Gebet ordnungsgemäß zu verrichten und die Zakat zu entrichten. Und sie waren Uns gegenüber Dienende. (Zaidan)

21.73. Und wir machten sie zu Vorbildern (a'imma), die (ihre Gefolgschaft) nach unserem Befehl leiteten. Und wir gaben ihnen (die Weisung) ein, gute Werke zu tun (fi`la l-khairaati), das Gebet (salaat) zu verrichten und die Almosensteuer (zakaat) zu geben. Und uns dienten sie (ihr Leben lang). (Paret)

21.73. Und Wir machten sie zu Vorbildern, die auf unser Geheiß (die Menschen) rechtleiteten, und Wir gaben ihnen ein, Gutes zu tun, das Gebet zu verrichten und die Zakah zu entrichten. Und sie verehrten Uns allein. (Rasul)

Tafsir von Maududi für die Ayaat 55 bis 73

They said, "What! Are you presenting your real ideas before us, or are you jesting"? ( 55 ) He answered, "Nay, in fact your Lord is the same Who is the Lord of the heavens and the earth and their Creator! I hear witness to this, and, by God, I will out-wit your idols in your absence. " ( 56 ) Accordingly, he broke them into pieces, ( 57 ) but he left the major one intact so that they might turn to it. ( 58 ) (On their return when they saw the plight of their idols,) they said, "Who has done this to our gods? indeed he must be a spiteful person." Some replied, "We heard a young man called Abraham talking about them". At this, they said, ''Then seize him, and bring him here before the people so that they may witness (how severely he is dealt with)". ( 59 ) (When Abraham came there, ) they asked, "O Abraham, have you done this to our gods?" He answered, "Nay, all this has been done by their chief; you may ask them, if they can speak" ( 60 ) This turned them to (search) their own conscience, and they said (to themselves), "Surely you yourselves are in the wrong". But soon after this their minds became perverse, ( 61 ) and they said, "You know that they cannot speak". At this Abraham said, "Do you even then discard Allah and worship these things which are unable to do any good or harm to you? Fie upon you and the deities you worship instead of Allah! What! have you got no sense at all?" They said, "Burn him alive and avenge your gods, if you want to take any action". At this, We commanded, O fire! be cool and become safe for Abraham" . ( 62 ) They intended to do some harm to Abraham, but We frustrated them in their evil design. Then We brought him and Lot ( 63 ) safely to the land, which We have made blessed for all the people of the world. ( 64 ) Then We bestowed on him Isaac and added Jacob to him, ( 65 ) and We made each of them righteous. We appointed them leaders who guided others by Our Command. We also enjoined them by Revelation to do righteous deeds and establish Salat and pay Zakat dues, and they all worshipped Us. ( 66 )

Desc No: 55
The literal translation will be: "Are you presenting the Truth before us, or just playing with us?" They were so sure of the truth of their creed that they could never imagine that anyone could be serious in declaring it to be false.  

Desc No: 56
That is, "lf you do not understand this by argument, I will present a practical proof that these idols are helpless and have no powers. Therefore, it is wrong to make them your deities". 

Desc No: 57
This was that practical proof. In the absence of the priests and attendants, Prophet Abraham entered their central Temple and broke all the idols to pieces. 

Desc No: 58
The pronoun in the original Text may be translated into "it" or "him". In the former case, it will refer to the chief idol and in the latter to Prophet Abraham. In the first case, it will imply a subtle sarcasm in order to make them realize that their creed of idol-worship was foolish, for obviously the chief idol could not break the minor idols. In the second case, it will refer to Prophet Abraham, who thought that they might turn to him about the "incident" and he migln get art opportunity to have a frank talk with them about their absurd creed. 

Desc No: 59
This was exactly what Prophet Abraham expected to happen. He wished that the matter should not remain confined to the priests and the attendants but the common people also should be present there to witness that their deities were helpless and their priests were deluding them about their powers. The priests committed the same folly as was later committed by Pharaoh when he arranged an encounter between Prophet Moses and the magicians in the open in front of the multitudes of the common people, and the former got an opportunity to show publicly the miracle of the staff which shattered the illusory, magical tricks of the magicians. 

Desc No: 60
The very sentence, "You may ask them, if they can speak", is a clear proof that it was not a lie when Prophet Abraham said, "All this has been done by their chief." What he intended by this was to make them realize and confess that their idols were helpless because they could do nothing to protect themselves, and could not even speak. It is clear that when a person poses an unreal question for the sake of argument in order to bring home the fact that the position taken by the other party is untenable, it cannot be considered as a lie; firstly, because the speaker himself never intended it to be a lie, and secondly, because the addressees also knew that it was not a lie.
The foregoing remarks have been necessitated because of a "tradition" that Prophet Abraham told three "lies" in his life, of which one is the abovementioned event. The second "lie" is contained in XXXVII: 89: "I am indisposed", and the third "lie" is not contained in the Qur'an but in the Bible that he declared his wife to be his sister. (Gen. 12:12,13, 18;19). It is a pity that this "tradition" has given rise to two divergent opinions. The orthodox traditionalists actually believe that Prophet Abraham told these lies just because an "authentic tradition" says so. They do not consider that it is far better to discard the "tradition" according to which a Prophet is accused of being a "liar". On the other hand, those who are against the Traditions, discard all of them just because this solitary tradition, which has been reported as authentic by Bukhari and Muslim, is unreliable on the very face of it. Obviously it needs no elaborate arguments to prove that all the traditions cannot be discarded just because one or a few of them are unreliable. As regards the upholders of the first opinion, they have gone to the other extreme and think that a tradition can be discarded in spite of the authenticity of its reporters for cogent reasons. They do this without reference to the contents of the tradition itself. But if the text of the tradition itself clearly shows that such a thing could not have been said by the Holy Prophet, there is no reason to insist that it should be accepted as authentic merely because its reporters are authentic.
This, tradition is unreliable for other reasons also. As has already been shown, the first "lie" is no lie at all. As regards the second "lie", ("I am indisposed"); it cannot be considered as a lie unless it is proved beyond doubt that Prophet Abraham was perfectly healthy at that time, and the text does not testify this. As regards the third "lie", the event stated in the Bible in chapter 12 of Genesis is absurd on the face of it. When Prophet Abraham went to Egypt with his wife Sarah, he was, according to the Bible itself, 75 years old and his wife was 65. Therefore the very age of Sarah is a clear proof that she could not be a "fair woman to look upon" to force Prophet Abraham to pose that she was his sister in order to save his life. The tradition under discussion, which accuses Prophet Abraham to be guilty of telling a lie, has accordingly no basis at all and cannot be taken as reliable in spite of its authentic reporters.  

Desc No: 61
Literally the original Text means: "They were turned down upon their heads." Some commentators have interpreted it to mean: "They hung down their heads with shame". But this dces not fit in the context and the wording of the Text. The right interpretation would be: "When they considered the answer of Prophet Abraham, they realized that they themselves were in the wrong, because they had set up helpless idols as deities, which could not even speak a word as to who had broken them. But soon after this, they were overpowered by obduracy and ignorance which perverted their minds and they again relapsed into crookedness." 

Desc No: 62
'Though this is one of those miracles which have been clearly stated in the Qur'an, there are people who try to "prove" that there was no such miracle at all. According to this passage (vv. 68-70), Prophet Abraham was actually threatened to be burnt alive and he was accordingly thrown into the burning fire; but Allah ordered the fire to become cool and harmless for him. In the face of the clear words of the Qur'an, these people deny this miracle because according to them it is impossible even for Allah to go beyond the routine of the physical laws. They say that miracles cannot appeal to the rationalists of the modern age, and therefore these should be interpreted in accordance with physical laws. They forget that according to the Qur'an, Allah is able to do everything, and He dces extraordinary and unusual things which cannot be explained by "science". Therefore they should accept the Qur'an as it is or discard it, but they should not twist it to suit their so-called rationalism.  

Desc No: 63
According to the Bible, Prophet Abraham had two brothers, Nahor and Haran; Prophet Lot was the son of Haran (Gen. 11:26), and he was the only person to believe in Prophet Abraham. (XXIX: 26).  

Desc No: 64
The "blessed land" refers to Syria and Palestine, which contains both material and spiritual blessings. It is one of the most fertile regions in the world; moreover, it was blessed for two thousand years with more Prophets than any other region of the world. 

Desc No: 65
That is, "We made his son a Prophet and his grandson too".  

Desc No: 66
This important event of the life of Prophet Abraham has found no mention whatever in the Bible. In fact nothing about his life in `Iraq -his conflict with Nimrod, his father and the community at large, his efforts to eradicate idolatry, the incident of his being cast into the fire, which ultimately led to his forced exile from the country-is mentioned anywhere in the Bible. The Bible merely mentions his migration, and that too, in a manner as if a family was migrating from one country to another in search of livelihood. There is another interesting difference between the Qur'an and the Bible. According to the Qur'an, the father of Abraham, who was a mushrik, was foremost in tyrannizing over his son, but the Bible gives a different account, which is as follows:
"Now these are the generations of Terah: Terah begat Abram, Nahor, and Haran; and Haran begat Lot. And Haran died before his father Terah in the land of his nativity, in Ur of the Chaldees. And Abram and Nahor took them wives: the name of Abram's wife was Sarai; and the name of Nahor's wife, Milcah the daughter of Haran, the father of Milcah, and the father of Iscah. But Sarai was barren; she had no child. And Terah took Abram 'his son, and Lot the son of Haran his son's son, and Sarai his daughter in law, his son Abram's wife; and they went forth with them from Ur of the Chaldees, to go into the land of Canaan; and they came unto Haran, and settled there. And the days of Terah were two hundred and five years: and Terah died in Haran." (Gen. 11:27-32).
"Now the Lord had said unto Abram, Get thee out of thy country, and from thy kindred, and from thy father's house, unto a land that I will shew thee: And I will make of thee a great nation, and I will bless thee, and make thy name great; and thou shalt be a blessing: And 1 will bless them that bless thee, and curse him that curseth thee and in thee shall all families of the earth be blessed." (Gen. 12: 1-3).
The Talmud, however, gives quite a few details about the life of Prophet Abraham about the period of his stay in `Iraq, which are generally the same as given in the Qur'an, but there is a glaring discrepancy in some of the important events. In fact, one can clearly feel that the account given in the Talmud is full of heterogeneous and hypothetical things while the one given in the Qur'an is most clear and contains nothing unworthy of Prophet Abraham. We reproduce below the account as given in the Talmud so that the reader may know the difference between the Quranic and Jewish versions. This will also remove the misunderstanding of those who think that the Qur'an has borrowed stories from the Bible or Jewish literature.
According to the Talmud, "The wise men saw a large star in the sky on the night Abram was born and they advised Nimrod to kill the child born in the house of Terah. The King decided to kill the child but Terah hid his child and had a servant's son killed in exchange. Terah thereupon hid his wife and child in a cave where they lived for ten years. In the 11th year Abram was taken by Terah to Noah, where he lived under the guidance of Noah and his son Shem for 39 years. During the same period Abram married his niece Sarai, who was 42 years his junior. (The Bible does not mention that Sarai was the niece of Abram; moreover, the difference in their ages is mentioned as ten years). (Gen. 11: 29, 17: 17).
The Talmud then says, "Abram left Noah at the age of 50 and came back to his father. Here he found that his father was an idolatry and had twelve idols in the house according to the twelve months of the year. He tried to preach to his father against idolatry but when the latter did not listen to him, Abram one day broke all the idols in the house. Seeing this Terah went straight to Nimrod and complained that the son who was born in his house 50 years ago had misbehaved and broken the idols. He wanted the King's verdict on this. Nimrod sununoned Abram for interrogation, but the replies given by Abram were straight, terse and clear. Nimrod sent him to jail and then referred the matter to the Council for a decision. The Council decided that Abram should be burnt to death. A fire was accordingly prepared and Abram was cast into it. His brother and father-in-law Haran was also similarly cast into the fire. Haran was punished because Nimrod enquired of Terah as to why he had another child killed in place of Abram when he wanted to kill Abram on the day of his birth. Terah replied that this was done at the instigation of Haran. Nimrod accordingly let off Terah but threw Haran into the fire along with Abram. Haran was burnt to death instantly but people saw that Abram was walking unhurt through the flames. When Nimrod was informed of it, he witnessed it with his own eyes and cried out: `O man of the God of Heaven, come out of the fire and stand before me'. Thereupon, Abram came out and Nimrod became one of his .believers and gave him many costly presents. After this, according to the Talmud, Abram stayed in `Iraq for two more years when Nimrod saw a dreadful dream and the astrologers told him that the destruction of his empire .would come through Abram and that he should, therefore, put him to death. Nimrod sent people to kill Abram but Abram came to know of the plot before-hand through Eleazar, a slave presented to him by Nimrod himself. Abram accordingly fled and took refuge with Noah where Terah also met him off and on secretly. The father and the son at last decided to leave the country and Noah and his son Shem also approved of their plan. Accordingly, Terah along with his son Abram and his grandson Lot and his grand-daughter and son's wife Sarai, left U: and went to Haran." (H. Polano: The Talmud Selections, London, pp. 30-42).
Can a reasonable person after reading this account of the Talmud ever imagine that this could be a source book for the story as given in the Qur'an ?   "




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21.74. Waluutan ataynahu hukmanwaAAilman wanadschdschaynahu mina alqaryati allatii kanattaAAmalu alkhaba-itha innahum kanuu qawma saw-in fasiqiina

21.74. And unto Lot We gave judgment and knowledge, and We delivered him from the community that did abominations. Lo! they were folk of evil, lewd. (Pickthall)

21.74. Und Lut haben Wir Urteilskraft und Wissen gegeben, und Wir haben ihn aus der Ansiedlung errettet, welche die üblen Dinge tat, sie waren ja schlechte Leute, Frevler, (Ahmad v. Denffer)

21.74. Und Lut gaben Wir Urteil(skraft) und Wissen und erretteten ihn aus der Stadt, die schlechte Taten zu begehen pflegte. Sie waren ja böse Leute, sie waren Frevler. (Bubenheim)

21.74. Gedenke Lots, dem Wir Urteilsvermögen und Wissen schenkten und vor der Stadtgemeinschaft erretteten, die abscheuliche Sünden begangen hatte. Es waren perverse Frevler. (Azhar)

21.74. Und Lut ließen WIR Weisheit und Wissen zuteil werden und erretteten ihn von der Ortschaft, (deren Einwohner) die Abscheulichkeiten zu tun pflegten. Gewiß, sie waren Leute der Schlechtigkeit, Fasiq. (Zaidan)

21.74. Und dem Lot haben wir Urteilskraft (hukm) und Wissen gegeben. Und wir erretteten ihn aus der Stadt, die Schändlichkeiten beging. Sie waren böse Menschen und Frevler. (Paret)

21.74. Und Lot gaben Wir Weisheit und Wissen. Und Wir retteten ihn aus der Stadt, die Schändlichkeiten beging. Sie waren wahrlich ein ruchloses Volk und Empörer. (Rasul)



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21.75. Waadkhalnahu fii rahmatinainnahu mina alssalihiina

21.75. And We brought him in unto Our mercy. Lo! he was of the righteous. (Pickthall)

21.75. Und Wir Hessen ihn eintreten in Unsere Barmherzigkeit, er war ja einer von den Rechtschaffenen, (Ahmad v. Denffer)

21.75. Und Wir ließen ihn in Unsere Barmherzigkeit eingehen. Gewiß, er gehört zu den Rechtschaffenen. (Bubenheim)

21.75. Wir nahmen ihn in Unsere Barmherzigkeit auf. Er gehörte zu den Rechtschaffenen. (Azhar)

21.75. Und WIR ließen ihn in Unsere Gnade eintreten. Gewiß, er war einer der gottgefällig Guttuenden. (Zaidan)

21.75. Und wir ließen ihn in unsere Barmherzigkeit eingehen. Er gehört zu den Rechtschaffenen (as-saalihiena). (Paret)

21.75. Und Wir ließen ihn in Unsere Barmherzigkeit eingehen; denn er war einer der Rechtschaffenen (Rasul)

Tafsir von Maududi für die Ayaat 74 bis 75

And We bestowed judgment and knowledge ( 67 ) on Lot, and delivered him from that habitation which committed indecent deeds. Indeed, they were a very wicked, perverse and disobedient people. And We admitted Lot into Our Mercy: he was, indeed, of the righteous people.

Desc No: 67
The original Arabic word hukm is very comprehensive. It means judgment, wisdom and discretion, and authority from Allah. `Ilm stands for the revealed knowledge of the Truth. Thus, "We bestowed hukm and `ilm on Lot": "We appointed Lot as a Prophet". (For the story of Lot, see VII: 80-84; Xl: 7083; XV: 57-74 and the E.N.'s there of). 




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21.76. Wanuuhan idh nadamin qablu faistadschabna lahu fanadschdschaynahuwaahlahu mina alkarbi alAAadhiimi

21.76. And Noah, when he cried of old, We heard his prayer and saved him and his household from the great affliction. (Pickthall)

21.76. Und Nuh, als er rief, zuvor, da haben Wir ihn erhört, und Wir haben ihn errettet, und seine Angehörigen, vor der gewaltigen Plage, (Ahmad v. Denffer)

21.76. Und (auch) Nuh, als er zuvor rief. Da erhörten Wir ihn und erretteten darauf ihn und seine Angehörigen aus der großen Trübsal. (Bubenheim)

21.76. Gedenke Noahs, der Uns vordem anrief! Wir erhörten sein Bittgebet und erretteten ihn und seine Angehörigen aus der großen Not. (Azhar)

21.76. Ebenfalls Nuh, als er vorher rief, erhörten WIR ihn, dann erretteten WIR ihn und seine Familie von der gewaltigen Not. (Zaidan)

21.76. Und (weiter) Noah. (Damals) vorzeiten, als er (uns) anrief! Da erhörten wir ihn und erretteten ihn und seine Familie aus der großen Bedrängnis. (Paret)

21.76. wie auch Noah, als er (Uns) vordem rief. Wir erhörten ihn und retteten ihn und seine Angehörigen aus großer Drangsal. (Rasul)



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21.77. Wanasarnahu mina alqawmi alladhiinakadhdhabuu bi-ayatina innahum kanuuqawma saw-in faaghraqnahum adschmaAAiina

21.77. And delivered him from the people who denied Our revelations. Lo! they were folk of evil, therefor did We drown them all. (Pickthall)

21.77. Und Wir haben ihm geholfen vor Leuten, die Unsere Zeichen als Lüge bezeichneten, sie waren ja schlechte Leute, also haben Wir sie ertränkt, allesamt. (Ahmad v. Denffer)

21.77. Und Wir halfen ihm vor den Leuten, die Unsere Zeichen für Lüge erklärten. Sie waren ja böse Leute, und so ließen Wir sie allesamt ertrinken. (Bubenheim)

21.77. Wir standen ihm gegen die Menschen bei, die Unsere Zeichen verleugneten. Sie waren ?beltäter, so ließen Wir sie allesamt ertrinken. (Azhar)

21.77. Und WIR schützten ihn vor den Leuten, die Unsere Ayat ableugneten. Gewiß, sie waren Leute der Schlechtigkeit, dann ertränkten WIR sie allesamt. (Zaidan)

21.77. Und wir halfen ihm vor den Leuten, die unsere Zeichen für Lüge erklärten. Sie waren böse Menschen. Und wir ließen sie alle ertrinken. (Paret)

21.77. Und Wir halfen ihm gegen das Volk, das Unsere Zeichen verwarf. Sie waren wahrlich ein ruchloses Volk; so ertränkten Wir sie alle. (Rasul)

Tafsir von Maududi für die Ayaat 76 bis 77

And We blessed Noah with the same favour; remember that he had invoked Us ( 68 ) before those Prophets; We heard his prayer and delivered him and the people of his house from the great calamity ( 69 ) and helped him against those who had treated Our Revelations as false. They were indeed a very wicked people, so We drowned them all together.

Desc No: 68
This refers to Prophet Noah's prayer which he at last made after having tried his utmost to reform his people: "Lord, help me for I have been overpowered". (LIV: 10), and "Lord, do not leave even a single disbeliever on the earth." (LXXIx 26).  

Desc No: 69
"Great calamity" may either refer to living a miserable life among the wicked people, or to the Flood. (For the story of Prophet Noah, see VII: 59-64; X: 72-74; X1: 25-48, and XVII: 3 and the E.N.'s thereof).  




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Ibn Kathir (NEU!) Jalalain ibn Abbas



21.78. Wadawuuda wasulaymana idhyahkumani fii alharthi idh nafaschatfiihi ghanamu alqawmi wakunna lihukmihim schahidiina

21.78. And David and Solomon, when they gave judgment concerning the field, when people ' s sheep had strayed and browsed therein by night; and We were witnesses to their judgment. (Pickthall)

21.78. Und Dawud und Sulaiman, als sie beide Urteil sprachen über das Ackerland, als das Vieh der Leute dort nachts geweidet hatte, und Wir waren Zeugen ihres Urteils, (Ahmad v. Denffer)

21.78. Und (auch) Dawud und Sulaiman, als sie über das Saatfeld urteilten. Darin hatte Kleinvieh von (fremden) Leuten nachts geweidet. Und Wir waren für ihr Urteil Zeugen. (Bubenheim)

21.78. Gedenke Davids und Salomos, als sie über die Ernte, die nachts von den Schafen anderer gefressen wurde, Urteile fällten. Wir waren Zeugen bei der Urteilsverkündung. (Azhar)

21.78. Ebenfalls Dawud und Sulaiman, als beide in der Angelegenheit des Ackerfeldes ein Urteil fällten, als darauf nachts die Schafe der Leute weideten. Und WIR waren gewiss ihrem Urteil gegenüber Zeugen. (Zaidan)

21.78. Und (weiter) David und Salomo. (Damals) als sie über das Saatfeld ein Urteil fällten, als (nämlich) die Schafe fremder Leute (bei Nacht) darin eingebrochen waren! Wir waren bei ihrem Urteil zugegen (und wissen wohl darüber Bescheid). (Paret)

21.78. Und (gedenke) Davids und Salomons als sie über den Acker richteten, worin sich die Schafe eines Volkes zur Nachtzeit verliefen und weideten; und Wir waren Zeugen ihres Urteilspruches. (Rasul)



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Tafsir auf arabisch:
Ibn Kathir Tabari Jalalain Qurtubi

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



21.79. Fafahhamnaha sulaymanawakullan atayna hukman waAAilman wasakhkharnamaAAa dawuuda aldschibala yusabbihna waalttayrawakunna faAAiliina

21.79. And We made Solomon to understand (the case); and unto each of them We gave judgment and knowledge. And We subdued the hills and the birds to hymn (His) praise along with David. We were the doers (thereof). (Pickthall)

21.79. Und Wir Hessen Sulaiman es begreifen, und jedem beider haben Wir Urteilskraft und Wissen gegeben, und Wir haben mit Dawud die Felsenberge dienstbar gemacht, - sie lobpreisen, und die Vögel, - und Wir haben es getan. (Ahmad v. Denffer)

21.79. Und Wir ließen Sulaiman es begreifen. Und allen gaben Wir Urteil(skraft) und Wissen. Und Wir machten die Berge zusammen mit Dawud dienstbar, daß sie (Uns) preisen, und (auch) die Vögel. Wir taten (es wirklich). (Bubenheim)

21.79. Wir ließen Salomo die Angelegenheit richtig verstehen. Beiden, David und Salomo, gewährten Wir Urteilsvermögen und Wissen. Wir machten David die Berge dienstbar und ließen sie Uns mit David lobpreisen, desgleichen die Vögel. Das haben Wir getan. (Azhar)

21.79. Dann machten WIR sie (die Angelegenheit) Sulaiman klar. Und beiden ließen WIRWeisheit und Wissen zuteil werden. Und WIR machten mit Dawud die Felsenberge gratis fügbar, sie lobpreisen sowie die Vögel. Und WIR taten es wirklich. (Zaidan)

21.79. Und wir gaben Salomo (das richtige) Verständnis dafür. Und allen gaben wir Urteilskraft (hukm) und Wissen. Und im Verein mit David machten wir die Berge dienstbar, so daß sie (mit ihm zusammen uns) priesen, ebenso die Vögel. Wir haben das (wirklich) getan. (Paret)

21.79. Wir gaben Salomo volle Einsicht in die Sache, und jedem (von ihnen) gaben Wir Weisheit und Wissen. Und Wir machten die Berge und die Vögel dienstbar, mit David zusammen (Allahs) Preis zu verkünden, und Wir konnten das tun. (Rasul)

Tafsir von Maududi für die Ayaat 78 bis 79

And We bestowed the same favour upon David and Solomon: Remember the occasion when the two were judging a case regarding a field into which the goats of other people had strayed at night, and We Ourself were watching their conduct of the case. At that time We guided Solomon to the right decision, though We had bestowed wisdom and knowledge upon both of them. ( 70 )

Desc No: 70
There is no mention of this event in the Bible nor in the Jewish literature. According to the Muslim commentators, it happened like this: The goats of one person entered into the field of another person at night. The latter brought his complaint to Prophet David who decided that the strayed goats should be given to the owner of the field. Prophet Solomon, however, differed with this and opined that the goats should remain with the owner of the field up to the time that the former tilled and prepared the field as before. In regard to this Allah says, "We led Solomon to the right decision". As regards the legal aspect of the matter we cannot say with certainty what is the Islamic law in such a case nor is there any Tradition of the Holy Prophet to explain or support it. That is why the jurists have differed about it.
It should, however, be noted that in this context, the incident has been cited to show that the Prophets were after all human beings in spite of their Godgiven powers and abilities. In this case, Prophet David committed an error of judgment because he was not guided by Allah as was Prophet Solomon, though both of them were Prophets. In the succeeding passage the wonderful powers of both have been mentioned to show that they were God-given and did not snake anyone a god.
Incidentally, we learn froth this verse that if two judges give different decisions about one and the same case, both of them will be regarded as righteous, though the decision of only one of them will be correct, provided that both are duly qualified for sitting in judgement on the case. The Holy Prophet has stated the same principle more elaborately. In a Tradition of Bukhari, he is reported by 'Amar bin 'As to have said, "If a judge does his very best to arrive at the right decision, he will get a double reward in case of a right judgment and a single reward if his judgment is wrong." According to another Tradition, cited by Abu Da'ud and Ibn Majah, on the authority of Buraidah, he is reported to have said, "Judges are of three kinds and only one of them will go to Paradise: the one who recognizes the Truth and decides according to it. On the other hand, the one who recognizes the Truth but gives his decision against it, will go to Hell, and he too, who sits in judgment on a case without the necessary knowledge (and competence). "   "




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Tafsir auf arabisch:
Ibn Kathir Tabari Jalalain Qurtubi

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



21.80. WaAAallamnahu sanAAatalabuusin lakum lituhsinakum min ba/sikum fahal antum schakiruuna

21.80. And We taught him the art of making garments (of mail) to protect you in your daring. Are ye then thankful? (Pickthall)

21.80. Und Wir haben ihn das Anfertigen der Schutzkleidung für euch gelehrt, damit sie euch schützt vor eurem Unglück, also seid ihr nicht dankbar? (Ahmad v. Denffer)

21.80. Und Wir lehrten ihn die Verfertigung von (Panzer)kleidung für euch, damit sie euch vor eurer (gegenseitigen) Gewalt schütze. Wollt ihr nun dankbar sein? (Bubenheim)

21.80. Wir lehrten David die Herstellung von Panzerhemden für euch, damit sie euch gegen Angriffe anderer schützen. Wollt ihr Uns daher nicht dankbar sein? (Azhar)

21.80. Und WIR brachten ihm die Herstellung der Panzerhemde für euch bei, damit sie euch Schutz vor eurer Gewalttätigkeit bieten. Seid ihr dann dankbar?! (Zaidan)

21.80. Und wir lehrten ihn, Panzerkleidung für euch zu verfertigen, um euch vor eurer (gegenseitigen) Kampf zu schützen. Wollt ihr denn nicht dankbar sein? (Paret)

21.80. Und Wir lehrten ihn das Verfertigen eurer Panzerhemden, auf daß sie euch in eurem Kampf schützen mögen. Wollt ihr denn nicht dankbar sein? (Rasul)



71-80 von 112 Ayaat, Seite 8/12

 

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