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16.73. und (wollen sie) anstatt Allahs dienen, was ihnen keine Versorgung in den Himmeln und auf der Erde (zu geben) vermag und (auch) nicht (dazu) in der Lage sein wird?

[ anNahl:73 ]

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Tafsir auf arabisch:
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23.11. Alladhiina yarithuuna alfirdawsa humfiiha khaliduuna

23.11. Who will inherit Paradise: There they will abide. (Pickthall)

23.11. Welche das Paradies erben, sie bleiben dort ewig. (Ahmad v. Denffer)

23.11. die das Paradies erben werden; ewig werden sie darin bleiben. (Bubenheim)

23.11. Sie werden das Paradies erben, in dem sie ewig verweilen werden. (Azhar)

23.11. die Al-firdaus erben. Darin bleiben sie ewig. (Zaidan)

23.11. (sie) die das Paradies erben und (ewig) darin weilen werden. (Paret)

23.11. die Al-Firdaus erben werden. Auf ewig werden sie darin verweilen. (Rasul)

Tafsir von Maududi für die Ayaat 1 bis 11

Most certainly those Believers have attained true success ( 1 ) who ( 2 ) perform their Salat with humility: ( 3 ) who refrain from vain things: ( 4 ) who spend their Zakat dues in appropriate ways: ( 5 ) who guard their private parts scrupulously, ( 6 ) except with regard to their wives and those women who are legally in their possession, for in that case they shall not be blame-worthy, but those, who go beyond this (in lust for sexual desires), shall be transgressors: ( 7 ) who are true to their trusts and their promises: ( 8 ) and who strictly guard their Prayers. ( 9 ) These are the heirs who will inherit Paradise ( 10 ) and dwell therein for ever. ( 11 )

Desc No: 1
"Believers", who have attained true success, are those who have accepted the Message of Muhammad (Allah's peace be upon him), and have acknowledged him as their guide and followed the way of life taught by him.
This assertion cannot be fully appreciated unless one keeps in view the background in which it was made. On the one hand, there were the well-to-do and prosperous chiefs of Makkah, the opponents of Islam, whose business was thriving and who were enjoying every good thing of life, and on the other hand, there were the followers of Islam majority of whom were either poor from the beginning, or had been reduced to poverty by ruthless antagonism to Islam. Therefore, the assertion, "Most certainly the Believers have attained true success", with which the discourse begins, was meant to tell the disbelievers that the criterion of success and failure that they had in mind was not correct. It was based on misconceptions besides being transitory and limited in nature: it led to failure and not true success. On the contrary, the followers of Muhammad (Allah's peace be upon him), whom they regarded as failures, were truly successful, because by accepting the invitation to the Right Guidance given by the Messenger of Allah, they had struck a bargain which would lead them to true success and everlasting bliss in this world as well as in the Hereafter, whereas by rejecting the Message the opponents had incurred loss and would meet with the evil consequences both in this world and in the next.
This is the main theme of the Surah and the whole discourse, from the beginning to the end, is meant to impress the same. 

Desc No: 2
The noble characteristics of the Believers pointed out in vv. 2-9 are the arguments to prove the above assertion. In other words, it has been stated that people with such and such traits and qualities only can attain true success in this world and in the Hereafter.  

Desc No: 3
Khashi`un in the Text is from khushu (to bow down, to express humility) which is a condition of the heart as well as of the body. Khushu' of the heart is to fear and stand in awe of a powerful person, and khushu ` of the body is to bow one's head and lower one's gaze and voice in his presence. In Salat one is required to show khushu ` both of the heart and of the body, and this is the essence of the Prayer. It has been reported that when the Holy Prophet once saw a person offering his Prayer as well as playing with his beard, he remarked: "Had he khushu ` in his heart, his body would have manifested it. "
Though khushu ` is actually a condition of the heart, as stated by the above tradition, it is manifested by the body as a matter of course. The Shari `ah has enjoined certain etiquette which, on the one hand, helps produce khushu ` in the heart, and on the other, helps sustain the physical act of the Prayer in spite of the fluctuating condition of the heart. According to this etiquette, one should neither turn to the right or left, nor raise one's head to look up: one may, however, look around from the corner of the eye, but as far as possible, one must fix the gaze on the place where the forehead would rest in prostration; one is also forbidden to shift about, incline side ways, fold the garments or shake off dust from them. It is also forbidden that while going down for prostration, one should clean the place where one would sit or perform prostration. Similarly it is disrespectful that one should stand stuffy erect, recite the verses of the Qur'an in a loud resounding voice, or sing them, or belch or yawn repeatedly and noisily. It has also not been approved that one should offer the Prayer in a hurry. The injunction is that each article of the Prayer should be performed in perfect peace and tranquillity, and unless one article has been completely performed, the next should not be begun. If one feels hurt by something during the Prayer, one may cast it aside by one hand, but moving the hand repeatedly or using both the hands for the purpose is prohibited. with this etiquette of the body, it is also important that one should irrelevant things during the Prayer. If thoughts come to the mind intention, it is a natural human weakness, but one should try one's
Along avoid thinking without one's utmost that the mind and heart are wholly turned towards Allah, and the mind is in full harmony and tune with the tongue, and as soon as one becomes conscious of irrelevant thoughts one should immediately turn the attention to the Prayer.  

Desc No: 4
Literally, laghv is anything nonsensical, meaningless and vain, which is in no way conducive to achieving one's goal and purpose in life. The Believers pay no heed to such useless things and they show no inclination or interest for them. If by chance they see such things being indulged in, they keep away and avoid them scrupulously, or treat them with utmost indifference. This attitude has been described in Al-Furqan (XXV): 72, thus: " ... if they have to pass by what is vain, they pass by like dignified people."
This is indeed one of the outstanding characteristics of the Believer. He is a person who feels the burden of responsibility at all times; he regards the world as a place of test, and the life as the limited time allowed for the test. This feeling makes him behave seriously and responsibly throughout life just like the student who is taking an examination paper with his whole mind and body and soul absorbed in it. Just as the student knows and feels that each moment of the limited time at his disposal is important and decisive for his future life, and is not inclined to waste it, so the Believer also spends each moment of his life on works which are useful and productive in their ultimate results. So much so that even in matters of recreation and sport, he makes a choice of only those things which prepare him for higher ends in life and do not result in mere wastage of time. For hitn time is not something to be killed but used profitably and productively.
Besides this, the Believer is a person who possesses a right thinking mind, pure nature and fine taste: he has no inclination to indecent things: he can talk useful and healthy things but cannot indulge in idle talk: he has a fine taste of humour, but is not given to jesting, joking, ridicule, etc. nor can he endure dirty jokes and fun. For him a society in which the ears are never immune from abusive language, back-biting, slander; lying, dirty songs and indecent talk is a source of torture and agony. A characteristic of the promised Paradise is: " . . therein you will not hear anything vain or useless."  

Desc No: 5
The word Zakat literally means purification and development-to help something grow tip smoothly and develop without obstruction. As an Islamic term, it implies both the portion of wealth taken out for the purpose of purifying the rest of wealth and the act of purification itself. The words of the original Text mean that the Believer constantly practises purification. Thus the meaning is not confined to the paying off of Zakat dues only but it is extended to self-purification which includes purification of morals as well as wealth, property and life in general. Then it does not mean purification of one's own self, but includes the purification of the lives of other people as well. So the verse means: "The Believers are the people who purify themselves as well as others." This thing has been stated at other places in the Qur'an -also, for instance: "Successful is he who practised -purification and remembered his Lord and prayed." (LXXXVII: 1415), and: "Successful is he who purified himself and failure is he who corrupted it." (XCI: 9-10). But this verse is more comprehensive in meaning because it stresses the purification of both society and one's own person. 

Desc No: 6
They are modest in every sense of the word. They are free from sex abuse and sex perversion. They are so modest that they even conceal those parts of their bodies which the Law forbids to expose before others. For explanation, see E.N.'s 30 and 32 of An-Nur (XXIV). 

Desc No: 7
This is a parenthesis which is meant to remove the common misunderstanding that sex desire is an evil thing in itself and satisfying it even in lawful ways is not desirable, particularly for the righteous and godly people. This misunderstanding would have been strengthened had it been only said that the Believers guard their private parts scrupulously, because it would have implied that they live unmarried lives, away from the world, like monks and hermits. Therefore a parenthesis has been added to say that there is nothing wrong in satisfying the sex desire in lawful ways. What is evil is that one should transgress the prescribed limits for satisfying the sex desire.
Here are briefly a few injunctions which are based on this parenthetical clause:
(1) Two categories of women have been excluded from the general command of guarding the private parts: (a) wives, (b) women who are legally in ode's possession, i.e. slave-girls. Thus the verse clearly lays down the law that one is allowed to have sexual relations with one's slave-girl as with one's wife. the basis being possession and not marriage. If marriage had been the condition, the slave-girl also would have been included among the wives, and there was no need to mention them separately. Some modern commentators, who dispute the permissibility of having sexual relations with the slave-girl, argue from An-Nisa' (IV) : 25 to prove that one can have sexual relations with a slave-girl only after entering wedlock with her, because that verse enjoins that if a person cannot afford to marry a free Muslim woman, he may marry a Muslim slave-girl. But these commentators have a strange characteristic: they accept a part of a verse if it suits them, but conveniently ignore another part of the same verse if it goes against their wish and whim. The law about marrying the slave-girls as enunciated in IV :25 reads: " may marry them with the permission of their guardians and give them their fair dowries." Obviously the person under reference here is not the master of the slave girl himself but the person who cannot afford to marry a free Muslim woman, and therefore , wants to marry a slave-girl, who is in the possession of another person. For if the question had been of marrying one's own slave-girl, who would then be the "guardian" whose permission would have to be sought? Then, the interpretation they give of this verse contradicts other verses dealing with the same subject in the Qur'an. A sincere person who wants to understand the Qur'anic law in this regard should study An-Nisa' (IV); 3, 25; AI-Ahzab (XXXIII): S0, 52, and Al-Ma`arij (LXX): 30 together with this verse of Al-Mu'minun. (For further explanation, see E.N. 44 of An-Nisa).
(2) The law prescribed in the parenthesis is only applicable to men as is clear from the Text. A woman in the time of Hadrat `Umar did not understand this fine point of the language and indulged in sexual gratification with her slave. When her case was brought before the consultative body of the Companions, they gave the unanimous decision: "She misinterpreted the Book of Allah" Nobody should entertain the doubt that if this exception is meant for the men only, how could then the husbands become lawful for the wives? This doubt is unjustified because when the husbands are exempted from the command of guarding their private parts in regard to their wives, the wives automatically stand exempted from the command with regard to their husbands, and there is no nerd to grant them exemption separately. Thus the command of exemption remains applicable and effective only in respect of the man and the woman legally in his possession, and the slave becomes unlawful for the woman possessing him. The wisdom of why the slave has been forbidden to the woman is that he can only satisfy her sexual desire but cannot become guardian and governor of herself and her household, which leaves a serious flaw in the family life.
(3) The sentence ".... but those who go beyond this (in lust for sexual desire), shall be transgressors" has made satisfaction of sex desire in other ways unlawful, whether it be through fornication, homosexuality, sex gratification with animals, or some other means. The jurists differ only with regard to masturbation. Imam Ahmad bin Hanbal regards it as lawful, but Imams Malik and Shafi`i regard it as absolutely unlawful: and though the Hanafites also regard it as unlawful, they give the opinion that if a person indulges sometimes in masturbation under the fit of passion, it is expected that he will be forgiven the error.
(4) Some commentators have proved the prohibition of Mut ah (temporary marriage) from this verse. They argue that the "woman with whom one has entered into wedlock temporarily, can neither be regarded as a Wife nor a slave-girl. A slave-girl obviously she is not, and she is also not a wife, because the legal injunctions normally applicable to the wife are not applicable to her. She neither inherits the man nor the man her; she is neither governed by the law pertaining to `Iddah (waiting period after divorce or death of husband), divorce, subsistence, nor by that pertaining to the vow by man that he will not have conjugal relations with her, false accusation, etc. She is also excluded from the prescribed limit of four wives. Thus, when she is neither a "wife" nor a "slave-girl" in any sense, she will naturally be included among those "beyond this", whose seeker has been declared a "transgressor" by the Qur'an.
This is a strong argument but due to a weakness in it,-it is difficult to say that this verse is decisive with regard to the prohibition of Mut`ah. The fact is that the Holy Prophet enjoined the final and absolute prohibition of Mut ah in the year of the conquest of Makkah, but before it Mut ah was allowed according to several authentic traditions. If Mut 'ah had been prohibited in this verse, which was admittedly revealed at Makkah, several years before the migration, how can it be imagined that the Holy Prophet kept the prohibition in abeyance till the conquest of Makkah? The correct position therefore is that prohibition of Mut ah is not based on any express law of the Qur'an but is based on the Sunnah of the Holy Prophet. Had it not beep prohibited by the Sunnah, it would have been difficult to declare it as prohibited only on the authority of this verse.
It would be worth-while to clarify two other points in connection with Mut'ah: (a) lts prohibition is based on the Sunnah of the Holy Prophet and therefore it is wrong to say that it was prohibited by Hadrat 'Umar. As a matter of fact, Hadrat `Umar only enforced it as a law of Islam and publicised it among the people. This had not been done earlier because the Holy Prophet had forbidden Mut 'ah only during the latter part of his worldly life.
(b) The Shiite view that Mut ah is absolutely lawful and permissible has no sanction and support in the Qur'an or Sunnah. The fact is that a few of the Companions, their followers and jurists who regarded it permissible in the early days of Islam, did so only in case of extreme necessity and need. None of them held the view that it was absolutely lawful like marriage and could be practised in normal circumstances. Hadrat `Abdullah bin 'Abbas, who is generally cited as a prominent supporter of the view of permissibility, has himself explained his position thus: "It is just like carrion which is lawful for a person only in extreme necessity." Even Hadrat Ibn 'Abbas had to revise his opinion when he saw that people were abusing permissibility and had started practising Mut ah freely regardless of genuine need and necessity. Again, even if the question, whether Hadrat Ibn '.Abbas and the few likeminded jurists had revised their opinion or not, is ignored, the fact is that the supporters of Mut'ah allow it only in case of extreme necessity. Holding Mut ah as absolutely permissible, practising it without any real necessity, or resorting to it even when one has a legally wedded wife or wives is a kind of licence which is abhorred by good taste, much less it be attributed to the Shari ah of Muhammad (Allah's peace be upon him) and imputed to the learned jurists of his family. I think that among the Shiite Muslims themselves no respectable person would like that somebody should ask for the hand of his daughter or sister not in marriage but for the purpose of Mut ah. For if Mut ah is held as absolutely permissible, it would imply that there should exist in society a low class of women, like the prostitutes, who should be available for the purpose as and when required, or if not that, Mut ah be restricted to the daughters and sisters of the poor stratum of society and the well-to-do be given the freedom and right to exploit them as and when they like. Can such an injustice and discrimination be expected of the Divine Law? And will Allah and His Messenger permit an act which every respectable woman would regard not only disgraceful for herself but shameful, too?  

Desc No: 8
The Believers fulfil the terms of the trusts which are placed in their charge. In this connection it should be noted that the Arabic word amanat is very comprehensive and includes all those trusts which are placed in their charge by Allah or society or individuals. Likewise `ahd includes all those compacts, pledges, and promises which are made between Allah and man, and man and man. The Holy Prophet himself used to impress the importance of the fulfilment of pledges in his addresses: "The one, who dces not fulfil the terms of his trust, has no Faith, and the one, who does not keep promises and pledges has no Islam. " (Baihaqi) According to a Tradition reported both by Bukhari and Muslim, he said: Four characteristics are such that if a person has all the four in him, he is beyond any doubt a hypocrite, and the one who has one of these, is a hypocrite to that extent till he gives it up:
(a) When something is placed in his trust, he commits breach of the trust, (b) when he speaks, he tells a lie, (c) when he makes a promise, he breaks it, and, (d) when he has a quarrel with somebody, he exceeds all limits (of decency and morality)"  

Desc No: 9
Salawat is plural of Salat. In verse 2 the act of Salat itself was implied, but here the plural number implies the individual Prayers offered in their own times. "They strictly guard their Prayers": they strictly adhere to the prescribed times of the Prayers: they perform them with due regard for their pre-requisites, conditions and articles with clean body and dress and necessary ablutions: they do not regard their Prayers as an unnecessary burden, which has to be cast off somehow: they do not recite mechanically but understand what they recite and are conscious that they are supplicating their Lord like humble servants.  

Desc No: 10
Firdaus (Paradise) is a common word found in almost all human languages in very near]y similar forms. It means a vast garden adjoining the dwelling of a person and enclosed by defence walls and containing all kinds of fruit trees, especially vines: In some languages, the word has the sense of containing pet birds and animals, too. Firdaus was in common use in pre-Islamic Arabic literature. The Qur'an, however, has used it for a plurality of gardens as in Al-Kahf (XVIII) :107. This gives the idea that Firdaus is a vast place containing a great number of gardens, vineyards, etc.
The inheritance of Paradise by Believers has been explained in detail in E.N. 83 of Surah Ta Ha (XX) and E.N. 99 of Surah Al-Anbiya' (XXI).  

Desc No: 11
The substance of this passage may be summed up in four parts for the further understanding of the Surah:
(1) The above-mentioned excellent qualities of the Believers are not confined to any race, nation or country.
(2) These excellences can be attained only by sincere Faith and excellent moral qualities, and by the observance of prescribed laws in all the aspects of life.
(3) True success is not confined to transitory worldly and material prosperity but it comprises both success in this life and in the life after death in the Hereafter, and is attained by sincere Faith and righteous deeds. This is a fundamental principle which cannot be falsified either by the worldly "success" of the evil-doers or by the temporary "failure" of the righteous people.
(4) Let us reiterate that these excellent characteristics of the Believers have been presented as a practical proof of the truth of the Message of the Holy Prophet, for these were the result of its acceptance. This should be kept in mind in the study of the succeeding passages, wherein the same subject has been pursued from different angles. This will also help to show the connection between this and the succeeding passages.   "

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

23.12. Walaqad khalaqna al-insana minsulalatin min tiinin

23.12. Verily We created man from a product of wet earth; (Pickthall)

23.12. Und Wir haben schon den Menschen geschaffen aus einem Auszug aus Lehm, (Ahmad v. Denffer)

23.12. Wir schufen den Menschen ja aus einem Auszug aus Lehm. (Bubenheim)

23.12. Wir erschufen den Menschen aus Lehmderivaten. (Azhar)

23.12. Und gewiß, bereits erschufen WIR den Menschen aus einem Auszug aus Lehm. (Zaidan)

23.12. Wir haben doch den Menschen (ursprünglich) aus einer Portion Lehm geschaffen. (Paret)

23.12. Und wahrlich, Wir erschufen den Menschen aus einer Substanz aus Lehm. (Rasul)

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23.13. Thumma dschaAAalnahu nutfatan fiiqararin makiinin

23.13. Then placed him as a drop (of seed) in a safe lodging; (Pickthall)

23.13. Dann haben Wir ihn als Samentropfen gemacht, in einem sicheren Ruheplatz, (Ahmad v. Denffer)

23.13. Hierauf machten Wir ihn zu einem Samentropfen in einem festen Aufenthaltsort. (Bubenheim)

23.13. Dann erschufen Wir seine Nachkommen aus einem Samentropfen, den Wir an einem geschützten Ort unterbrachten. (Azhar)

23.13. Dann machten WIR ihn als Nutfa in einem gefestigten Aufenthaltsort. (Zaidan)

23.13. Hierauf machten wir ihn zu einem Tropfen (Sperma) in einem festen Behälter (fie qaraarin makienin). (Paret)

23.13. Alsdann setzten Wir ihn als Samentropfen an eine sichere Ruhestätte. (Rasul)

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23.14. Thumma khalaqna alnnutfataAAalaqatan fakhalaqna alAAalaqata mudghatanfakhalaqna almudghata AAidhamanfakasawna alAAidhama lahmanthumma anscha/nahu khalqan akhara fatabarakaAllahu ahsanu alkhaliqiina

23.14. Then fashioned We the drop a clot, then fashioned We the clot a little lump, then fashioned We the little lump bones, then clothed the bones with flesh, and then produced it another creation. So blessed be Allah, the Best of Creators! (Pickthall)

23.14. Dann haben Wir den Samentropfen als anhaftendes Blutgebilde geschaffen, und Wir haben das anhaftende Blutgebilde als Fleischgebilde geschaffen, und Wir haben das Fleischgebilde als Knochen geschaffen, und Wir haben die Knochen mit Fleisch bekleidet, dann haben Wir ihn als eine andere Schöpfung ins Leben gerufen, und segenreich ist Allah, der beste der Schöpfer, (Ahmad v. Denffer)

23.14. Hierauf schufen Wir den Samentropfen zu einem Anhängsel, dann schufen Wir das Anhängsel zu einem kleinen Klumpen, dann schufen Wir den kleinen Klumpen zu Knochen, dann bekleideten Wir die Knochen mit Fleisch. Hierauf ließen Wir ihn als eine weitere Schöpfung entstehen. Segensreich ist Allah, der beste Schöpfer. (Bubenheim)

23.14. Dann bildeten Wir den Samentropfen zu einem Embryo aus, dann den Embryo zu einem Fötus, den Fötus zu Knochen, die Knochen bedeckten Wir dann mit Fleisch und bildeten ihn zu einem anderen Geschöpf um. Voller Segen ist Gott, der beste Schöpfer. (Azhar)

23.14. Dann ließen WIR die Nutfa zu einer 'Alaqa werden. So ließen WIR die 'Alaqa zu einer Mudgha werden, und WIR ließen die Mudgha zu Knochen werden, und die Knochen bedeckten WIR mit Fleisch, dann ließen WIR ihn als eine andere Schöpfung entstehen. Also immer allerhabener ist ALLAH, Der Beste aller Schöpfer. (Zaidan)

23.14. Hierauf schufen wir den Tropfen zu einem Embryo, diesen zu einem Fötus und diesen zu Knochen. Und wir bekleideten die Knochen mit Fleisch. Hierauf ließen wir ihn als neues Geschöpf entstehen. So ist Allah voller Segen (fa-tabaaraka llaahu). Er kann am schönsten erschaffen. (Paret)

23.14. Dann bildeten Wir den Tropfen zu einem Blutklumpen; dann bildeten Wir den Blutklumpen zu einem Fleischklumpen; dann bildeten Wir aus dem Fleischklumpen Knochen; dann bekleideten Wir die Knochen mit Fleisch; dann entwickelten Wir es zu einer anderen Schöpfung. So sei denn Allah gepriesen, der beste Schöpfer. (Rasul)

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23.15. Thumma innakum baAAda dhalikalamayyituuna

23.15. Then lo! after that ye surely die. (Pickthall)

23.15. Dann hiernach, ganz bestimmt sterbt ihr ja, (Ahmad v. Denffer)

23.15. Hierauf werdet ihr gewiß nach (all) diesem sterben. (Bubenheim)

23.15. Später werdet ihr dann sterben. (Azhar)

23.15. Dann gewiss ihr werdet danach zweifelsohne sterben. (Zaidan)

23.15. Hierauf, nachdem dies (alles) vor sich gegangen ist (und ihr ins Leben gerufen worden seid), habt ihr zu sterben. (Paret)

23.15. Dann, danach, werdet ihr mit Gewißheit sterben. (Rasul)

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23.16. Thumma innakum yawma alqiyamatitubAAathuuna

23.16. Then lo! on the Day of Resurrection ye are raced (again). (Pickthall)

23.16. Dann, am Tag der Auferstehung, werdet ihr ja auferweckt. (Ahmad v. Denffer)

23.16. Hierauf werdet ihr gewiß am Tag der Auferstehung auferweckt werden. (Bubenheim)

23.16. Aber am Jüngsten Tag werdet ihr auferstehen. (Azhar)

23.16. Dann gewiss ihr werdet am Tag der Auferstehung erweckt werden. (Zaidan)

23.16. Hierauf, am Tag der Auferstehung, werdet ihr (vom Tod) erweckt werden. (Paret)

23.16. Dann werdet ihr am Tage der Auferstehung erweckt werden. (Rasul)

Tafsir von Maududi für die Ayaat 12 bis 16

We created man from an essence of clay: then turned him into a sperm-drop in a safe place: then changed the sperm drop into a clot of blood and the clot into a piece of flesh: then turned the piece of flesh into bones: then clothed the bones with flesh: ( 12 ) and then brought him forth as quite a different creation (from the embryo). ( 13 ) So blessed is Allah, the best of allcreators. ( 14 ) Then after this you shall all die: then most surely you shall' be raised up on the Day of Resurrection.

Desc No: 12
For explanation see E.N.'s 5, 6 and 9 of Surah Hajj (XXIl).  

Desc No: 13
Now let the disbelievers consider the Message of the Holy Prophet by observing their own creation, for this will convince them of its truth by proving its doctrine of Tauhid. The origin of man is from a mere inanimate sperm-drop, which undergoes several changes in the womb of the mother. But after this, when it sees the light of the day, it is quite a different creation from the embryo in the womb. Now it can hear, it can see, and in due course of time it can talk and think. Then, when he reaches adulthood and maturity, he is capable of performing wonderful deeds. It is obvious that Allah alone could create all these characteristics in an inanimate sperm-drop.  

Desc No: 14
The various stages of the creation of man have been cited to prove that Allah is All-Blessed and there is no human language which can describe the praise of which He is worthy, as if to say, "That Allah Who is able to develop an essence of clay into a perfect man, dces not have any partner in His Godhead. Moreover, He has the power to raise him up again after his death, and is capable of working even greater wonders." 

Medina-Musshaf Seite 342

Mehr Übersetzungen

Tafsir auf arabisch:
Ibn Kathir Tabari Jalalain Qurtubi

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

23.17. Walaqad khalaqna fawqakum sabAAa tara-iqawama kunna AAani alkhalqi ghafiliina

23.17. And We have created above you seven paths, and We are never unmindful of creation. (Pickthall)

23.17. Und Wir haben schon über euch sieben Bahnen geschaffen, und Wir sind gegenüber der Schöpfung nicht achtlos, (Ahmad v. Denffer)

23.17. Und Wir schufen ja über euch sieben Lagen, und Wir sind der Schöpfung nicht unachtsam. (Bubenheim)

23.17. Wir haben über euch sieben Himmel geschaffen, und Uns entgeht nichts von der Schöpfung. (Azhar)

23.17. Und gewiß, bereits erschufen WIR über euch sieben übereinander Lagernde. Und WIR waren nie der Schöpfung gegenüber achtlos. (Zaidan)

23.17. Und wir haben doch (hoch) über euch sieben Schichten (? taraa'iq) (des Himmelsgewölbes) geschaffen. Und nie sind wir bei der Erschaffung (der Welt) unachtsam gewesen. (Paret)

23.17. Und Wir haben wahrlich über euch sieben Himmelssphären geschaffen, und nie sind Wir gegen die Schöpfung unachtsam gewesen. (Rasul)

Medina-Musshaf Seite 343

Mehr Übersetzungen

Tafsir auf arabisch:
Ibn Kathir Tabari Jalalain Qurtubi

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

23.18. Waanzalna mina alssama-imaan biqadarin faaskannahu fii al-ardiwa-inna AAala dhahabin bihi laqadiruuna

23.18. And We send down from the sky water in measure, and We give it lodging in the earth, and lo! We are able to withdraw It. (Pickthall)

23.18. Und Wir haben vom Himmel Wasser herabgesandt mit Maß und haben ihm in der Erde Wohnung gegeben, und Wir sind zum Weggehen damit bestimmt imstande, (Ahmad v. Denffer)

23.18. Und Wir lassen vom Himmel Wasser in (bestimmtem) Maß herabkommen und lassen es sich dann in der Erde aufhalten. Und Wir habe´n fürwahr die Macht, es (wieder) wegzunehmen. (Bubenheim)

23.18. Wir haben vom Himmel Wasser nach Maß herabgesandt, das Wir auf die Erde fallen und in sie eindringen ließen. Wir können es auch versiegen lassen. (Azhar)

23.18. Und WIR ließen vom Himmel Wasser in Abgewogenheit fallen, dann ließen WIR es in der Erde unterbringen. Und WIR sind, um es vergehen zu lassen, doch allmächtig. (Zaidan)

23.18. Und wir haben Wasser in einem (begrenzten) Maße vom Himmel herabkommen und in die Erde eindringen lassen. Wir sind imstande, es (auch wieder) wegzunehmen. - (Paret)

23.18. Und Wir sandten Wasser vom Himmel in bestimmtem Maß nieder, und Wir ließen es in der Erde ruhen; und Wir vermögen es wieder hinwegzunehmen. (Rasul)

Medina-Musshaf Seite 343

Mehr Übersetzungen

Tafsir auf arabisch:
Ibn Kathir Tabari Jalalain Qurtubi

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

23.19. Faanscha/na lakum bihi dschannatinmin nakhiilin waaAAnabin lakum fiiha fawakihukathiiratun waminha ta/kuluuna

23.19. Then We produce for you therewith gardens of date palms and grapes, wherein is much fruit for you and whereof ye eat; (Pickthall)

23.19. Und Wir lassen für euch damit Gärten von Dattelpalmen und Traubenstöcke wachsen, für euch ist dort vielerlei Obst, und davon eßt ihr, (Ahmad v. Denffer)

23.19. Dann lassen Wir euch dadurch Gärten mit Palmen und Rebstöcken entstehen, in denen ihr vielerlei Früchte habt und von denen ihr eßt, (Bubenheim)

23.19. Wir brachten damit für euch Gärten hervor mit Dattelpalmen und Weinreben. Darin habt ihr vielerlei Früchte, von denen ihr essen könnt. (Azhar)

23.19. Dann ließen WIR für euch mit ihm Dschannat von Dattelpalmen und Rebstöcken entstehen, darin habt ihr vieles an Obst und davon esst ihr. (Zaidan)

23.19. Und wir haben euch dadurch Gärten mit Palmen und Weinstöcken entstehen lassen. Ihr findet in ihnen viele Früchte und könnt davon essen. (Paret)

23.19. Dann haben Wir damit für euch Gärten mit Dattelpalmen und Beeren hervorgebracht; an ihnen habt ihr reichlich Früchte, und von ihnen esset ihr. (Rasul)

Medina-Musshaf Seite 343

Mehr Übersetzungen

Tafsir auf arabisch:
Ibn Kathir Tabari Jalalain Qurtubi

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

23.20. Waschadscharatan takhrudschu min tuuri saynaatanbutu bialdduhni wasibghin lilakiliina

23.20. And a tree that springeth forth from Mount Sinai that groweth oil and relish for the eaters. (Pickthall)

23.20. Und einen Baum, der vom Berg Sinai hervorkommt, er gibt das Öl und eine Tunke für die Essenden, (Ahmad v. Denffer)

23.20. und einen Baum, der aus dem Berg Saina herauskommt, der Öl hervorbringt und auch Tunke für diejenigen, die essen. (Bubenheim)

23.20. Einen Baum (den Olivenbaum) ließen Wir in der Gegend von Tûr im Sinai wachsen, der ?l und Nahrung hervorbringt. (Azhar)

23.20. Und (WIR ließen damit entstehen) einen Baum, der am Tur-Berg von Sainaa heraußprießt, er bringt das Öl und Soße für die Essenden hervor. (Zaidan)

23.20. Und einen Baum (haben wir entstehen lassen), der auf dem Berg Sinai (Tuur Sainaa') wächst und das Öl (zum Einreiben) (ad-duhn) und Tunke (sibgh) für die Essenden liefert. (Paret)

23.20. Und (Wir haben) einen Baum (hervorgebracht), der aus dem Berge Sinai emporwächst; er gibt Öl und Würze für die Essenden. (Rasul)

Tafsir von Maududi für die Ayaat 17 bis 20

And We have made seven paths above you ( 15 ) We were not novice in the art of creation. ( 16 ) And We sent down rain from the sky in due measure and lodged it in the earth : ( 17 ) and We are able to take it away as We will. ( 18 ) Then with that rain We caused vine-yards and palm-groves to spring up. In those gardens there are delicious fruits ( 19 ) from which you obtain sustenance. ( 20 ) And We created the tree which grows on Mount Sinai: ( 21 ) ' it gives oil and is used as food also by those who like to eat it.

Desc No: 15
The original Arabic word tara `iq has more than one meaning. It may refer to the paths of the seven planets, with which the man of the time of the revelation of the Qur'an was familiar, or to the seven heavens. it should be noted that this word has not been used as a modern scientific term, but as a common word according to the Arabic usage of the period in order to invite the people's attention to the wonders of the heavens, whose creation is certainly a greater thing than the creation of men. (XL: 57). 

Desc No: 16
This may also be translated as: "We were not nor are heedless of Our creation." According to the first translation, it will mean that the whole of the creation has been brought about in a perfect manner with a definite design and purpose, for Allah-their Creator-is perfect in every respect. The creation itself a proof that it is not the work of a novice or an inexpert. All the physical laws of the entire system of the universe are so closely interconnected as to prove that it is the creation of the All-Wise Allah. If we take the second translation, it will mean that Allah has not been heedless in making provisions for every thing according to its nature from the most insignificant to the greatest of all. 

Desc No: 17
The "rain" may refer to the rainfall, which comes down every now and then. It may also refer to the great store of water which Allah sent down at the time of the creation of the earth to fulfil its various needs till the Last Day, and which still exists in the shape of seas, lakes, sub-soil water, etc. It is the same water which evaporates in summer and freezes in winter and is carried by winds from place to place and spread over the earth by rivers, springs and wells to cause the growth of multitudes of things, and then is again restored to the seas, lakes, etc. Neither has this store of water been decreased by a drop nor was there any need to increase it by a drop since its creation. Today it is too well known how water comes about by the combination of oxygen and hydrogen in a certain ratio. The question is why can't more water be produced when oxygen and hydrogen still exist in abundance in the world? Who caused them to combine in the proper ratio in the beginning to produce oceans of water and who now stops them from coming together to produce an extra drop? Then when water evaporates, who causes oxygen and hydrogen to remain combined .n water vapours even in the gaseous state. Have the atheists and polytheists, who believe in independent deities for water, air, summer and ! winter, any answer to this question? 

Desc No: 18
This is to warn that Allah is able to take away the water if He so wills, and deprive the world of its most important means of life. Thus, this verse is more comprehensive in meaning than verse 30 of Surah Al-hulk (LXVII):
"Ask them: Have you ever considered that if the water of your wells should sink down into the earth, who would then restore to you running springs of water?"  

Desc No: 19
That is, other kinds of fruits than dates and grapes. 

Desc No: 20
That is, you sustain yourselves by the produce that you get from these gardens in the shape of fruit, corn, wood, etc. 

Desc No: 21
That is, the olive-tree, which is the most important product of the lands around the Mediterranean Sea. The olive-tree can last for 2,000 years or so, so much so that some trees in Palestine are said to be existing since the time of Prophet Jesus. It has been attributed to Mount Sinai probably for the reason that the area whose well known and prominent place is Mount Sinai is its original habitat.   "

11-20 von 118 Ayaat, Seite 2/12


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