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23.45. Hierauf sandten Wir Musa und seinen Bruder Harun mit Unseren Zeichen und einer deutlichen Ermächtigung

[ alMu'minun:45 ]

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Alle Suren anzeigen | Ansicht von Surah alMu'minun (23)  Ayah: 63


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Mehr Übersetzungen

Tafsir auf arabisch:
Ibn Kathir Tabari Jalalain Qurtubi

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

23.63. Bal quluubuhum fii ghamratin min hathawalahum aAAmalun min duuni dhalika hum lahaAAamiluuna

23.63. Nay, but their hearts are in ignorance of this (Quran), and they have other works, besides, which they are doing; (Pickthall)

23.63. Vielmehr sind ihre Herzen in einem Tiefengrund diesem gegenüber, und haben laten, über dies hinaus, die sie tun, (Ahmad v. Denffer)

23.63. Aber nein! Ihre Herzen befinden sich in tiefer Achtlosigkeit davor´. Und es gibt bei ihnen (andere) Taten außer diesen, die sie ausführen. (Bubenheim)

23.63. Ihre Herzen sind in einer in den Abgrund führenden Verblendung, und sie planen niederträchtige Taten, die sie beharrlich durchführen. (Azhar)

23.63. Nein, sondern ihre Herzen sind in Achtlosigkeit demgegenüber. Und sie haben andere Taten als diese, die sie immer wieder tun. (Zaidan)

23.63. Aber nein! Ihr Herz befindet sich in einem Abgrund (der Verblendung und Selbstgefälligkeit), so daß sie dies (alles, was die Gläubigen tun) nicht beachten (bal quluubuhum fie ghamratin min haazaa). Und sie führen Handlungen aus, die nicht so sind (wie die der Gläubigen) (min duuni zaalika). (Paret)

23.63. Nein, ihre Herzen beachten dieses (Buch) ganz und gar nicht, und außerdem gibt es da Tätigkeiten von ihnen, die sie fortführen (Rasul)

Tafsir von Maududi für die Ayaat 55 bis 63

Do they think that, by continuing to provide them with wealth and children, We are solicitous for their welfare? Nay, they do not understand the reality of the matter. ( 50 ) Those who feel the fear of their Lord; ( 51 ) who believe in the Signs of their Lords ( 52 ) who do not associate anyone with their Lord; ( 53 ) who give whatever they give, and whose hearts are filled with awe by the very idea that they shall have to return to their Lorda: ( 54 ) they indeed are the people, who work for their true welfare and try to be the first to attain it, We do not burden anyone with more than he can bear. ( 55 ) And We have a book which tells accurately (about everyone), ( 56 ) and the people will in no case be treated unjustly. ( 57 ) But these people are heedless of this, ( 58 ) and their deeds are also of a different nature (from those mentioned above).

Desc No: 50
This question has been posed as a proof of the main theme of the Surah. It is meant to remove their misconception of "success", "welfare" and "prosperity", which the disbelievers had formed to delude themselves. According to them, the one, who enjoyed the good things of life and wielded power and influence in the society, had attained "success". On the other hand, the one who was deprived of these things was a "failure" . This misconception had involved " them in another serious misunderstanding. They thought that the one who had attained "success" was in the right, and the beloved of Allah. Otherwise, how could he have attained all the "successes"? On the contrary, the one who was apparently deprived of these things was surely wrong in his creed and erroneous in his deeds, and was under the wrath of God (or gods). As this misconception is one of the greatest deviations of the materialists, the Qur'an has stated it and refuted it in different ways at different places and made the reality plain. For instance, see A1-Baqarah (II): 126, 212, Al-A'araf (VII): 32, At-Taubah (IX): 55, 69, 85, Yunus (X):17, Hud (XI) :3, 27-31, 38-39, Ar-Ra`d (XIII): 26, Al-Kahf (XVIII): 28, 32-43, 103-105, Maryam (XIX):77-80, Ta Ha (XX): 131-132, Al-Anbiya` (XXI) :44 along with the relevant E.N.'s. In order to remove the above-mentioned misconceptions one should keep in view the following:
(1) "Success" is a far higher thing than the material prosperity and the transitory success of an individual, community or nation
(2) It is absolutely wrong to consider "prosperity" and "success" as a criterion of truth and _falsehood.
(3) It should be noted well that this world is a place of test and trial and not a place of reward and retribution. It is true that even in this world, sometimes there is some punishment or reward, but it is on a very limited scale, and even in this, there is an aspect of the test. Therefore it is an utter folly to consider material "success" and "prosperity" to be a proof that the recipient is in the right and so the beloved of the Lord, and vice versa. Moreover, the tests and trials of individuals and communities are of many varieties and a seeker after truth must understand at the outset that the worldly "success" or "failure" of the people is not the result of ultimate reward or punishment and cannot be regarded as the criterion for the right or wrong creed, morals and actions and a sign of being the beloved of God or otherwise.'
(4) One must have a firm belief that truth and righteousness will ultimately gain victory over falsehood and wickedness. As regards the criterion of truth and falsehood and right and wrong, one must judge this in the light of Revelations and teachings of the Messengers, because common sense confirms the same, and it is also supported by the general conception which mankind has always had of good and evil.
(5) As a corollary of the above, it would have become clear that according to the Qur'an (and this is confirmed by common sense), the conception of "reward" and "punishment" should also be different from the common one. For instance, if a wicked person or community is enjoying "prosperity", it is not a reward of its evil deeds but a harder test for it, and it is not a blessing but the wrath of Allah. It means that Allah has decided to punish the "prosperous people" with a severe scourge. On the other hand, if the righteous people are suffering from hardships and afflictions, it is not a punishment from Allah but a blessing in disguise to pass them through the "fire" to remove impurity, if any, from the pure gold. If this hard trial is a blessing for the righteous people, it is a test for the wicked people to give them a severe punishment for the persecution of the former.  

Desc No: 51
That is, they do not live a carefree life devoid of the fear of God. They live in awe of Him and are fully conscious that He oversees and watches them in all their motives and actions and they are thus deterred from thinking and doing evil.  

Desc No: 52
"Signs" here means both Divine Revelations to the Prophets and the signs found in man's own self and in the universe around him. To believe in the verses of the Book is to affirm them, and to believe in the signs of human self and the universe is to affirm the realities which they point to.  

Desc No: 53
Though belief in the Revelations itself engrains the doctrine of Tauhid in the hearts, yet the believers have been warned to guard against shirk. This is because, in spite of believing in the Revelations, man is inclined to commit shirk in one form or the other, for instance, in exaggerating the teachings of the Prophets and righteous people, supplicating and serving others than Allah, etc. 

Desc No: 54
This verse (60) may be elaborated like this: "They serve their Lord and try their best to obey Him and do righteous deeds, but all along they remain humble in their hearts and are not puffed up with the pride of their piety: nay, in spite of all their good deeds, their hearts are always filled with awe that they shall have to render an account to their Lord, and they are not sure whether they will come out successful in the judgment of their Lord or not."
A concrete interpretation of this verse is afforded by Caliph 'Umar. Although he served his Allah in a way that was exemplary, yet he was so afraid of accountability to Him that he is reported to have said before death: "f shall consider it a favour, if I am neither rewarded nor punished in the Hereafter." Hadrat Hasan Basri has expressed the same thing in a beautiful manner: "A believer obeys Allah and is yet fearful of Him, and a hypocrite disobeys Allah and is yet fearless of Him."  

Desc No: 55
The enunciation of this fundamental proposition, in the context in which it occurs, is very meaningful. In the preceding passage (vv. 57-b1), the characteristics of those people, who deserve true success, have been stated, and in this verse (62), it has been made clear that those excellent qualities can be attained by anyone who tries to achieve true success, as if to say, "The conditions We have laid down for true success are within the reach of those who strive for it, for 'We do not burden ... Therefore if you, O disbelievers, desire to achieve true success, you should follow the example of the Believers from among yourselves, who have really attained it" 

Desc No: 56
According to the Qur'an, an elaborate "conduct book" of every individual is being maintained accurately. This records every word he utters, every deed or act he performs, even every hidden thought and intention that he cherishes in his heart and mind. See also AI-Kahf (XVIII) :49 and E.N. 46 thereof. 

Desc No: 57
That is, neither a person will be accused of and punished for something he had not done, nor will he be deprived of the full reward of a good act that he had done. 

Desc No: 58
They are heedless that everything they are saying and doing, is being recorded in some "book" and that they shall have to render an account of everything.  "

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