1.3. Des Allerbarmers, des Barmherzigen, (Ahmad v. Denffer)
1.3. dem Allerbarmer, dem Barmherzigen, (Bubenheim)
1.3. dem Gnädigen, dem Barmherzigen, (Azhar)
1.3. Dem Allgnade Erweisenden, Dem Allgnädigen, (Zaidan)
1.3. dem Barmherzigen und Gütigen, (Paret)
1.3. dem Allerbarmer, dem Barmherzigen , (Rasul)
Tafsir von Maududi für die Ayaat 1 bis 3
In the name of Allah, the Compassionate, the Merciful. ( 1 ) Praise is only for Allah, ( 2 ) the Lord of the Universe, ( 3 ) the All-Compassionate, the All-Merciful, ( 4 ) the Master of the Day of Judgements ( 5 ) .
Desc No: 1 Islamic culture requires a man to commence everything with the name of Allah. If this is done consciously and sincerely, it will surely produce three good results. First, it will keep him away from evil, because the very name of Allah will impel him to consider whether he is justified in associating His name with a wrong deed or an evil intention. Secondly, the very mention of the name of Allah will create in him the right attitude of mind and direct him to the right direction. Thirdly,he will receive Allah's help and blessing and will be protected from the temptations of Satan, for Allah turns to a man when he turns to Him.
Desc No: 2 It has been stated in the Introduction to this Surah that AI-Fatihah is a prayer. It begins with the praise of Allah to Whom it is addressed in order to teach us the right way of making a supplication. We should not put forward our request bluntly and abruptly without an appropriate introduction. The right way is to acknowledge the excellences and the favours and the high position of the One to Whom we address our prayer. That is why we begin our prayer with the praise of Allah, for He is the perfection of all excellences and .is also our Benefactor. We pay homage to Allah to show that we sincerely acknowledge His excellences and also are grateful to Him for His countless favours. It should also be noted that not only Praise is for Allah but also Praise is only for Allah. This distinction is very important because it cuts at the root of the worship of any of His creation. As none of them is worthy of praise, none is worthy of worship. No man, no angel, no prophet, no so-called god, no star, no idol, in short. none of His creation inherently possesses any good quality. If one has any, it is given by Allah. Hence the Creator of these qualities alone deserves devotion, worship, gratitude, and none of His creation.
Desc No: 3 The word Rab which has been translated into `Lord' stands for (a) Master and Owner, (b) Sustainer, Provider and Guardian, (c) Sovereign, Ruler, Administrator and Organiser. Allah is the Lord of the Universe in all these senses.
Desc No: 4 Although the Arabic word Rahman itself is in the superlative form and denotes the attributes of beneficence and mercy in the highest degree, even this word fails to express the boundless extent of these attributes of Allah. Hence another word Rahim of the same root has been added to make up for the deficiency.
Desc No: 5 After saying that Allah is Beneficent and Merciful, it has immediately been added that He is the Master of the Day of Judgement, so that the qualities of mercy and kindness might not mislead anyone into forgetting that on that Day He will gather together all human beings from the first to the last and require each and every one to give an account of all of one's acts to Him. A Muslim should, therefore, always keep in view the fact that Allah is not only Merciful, but He is also Just. He has, however, full authority to pardon or punish anyone He pleases, for He has complete power over everything. Therefore we should have full conviction that it lies absolutely in His power to make our end happy or sorrowful.
){kind=link}