Assalamu Alaikum und willkommen auf Eurer Webseite für Tafaasir und Übersetzungen von Quran und Sunnah.

Quran mit verschiedenen Übersetzungen - Vollständige Hadith-Sammlungen in deutscher Übersetzung - Tafsir und Kommentare auf englisch und arabisch - Vollständige Übersetzungen von arabischen Tafaasir - Quran Suche und Rezitation - Tafsir von Maududi

Der edle Koran in deutscher ??bersetzung Sahih Werk von Imam Buchari in deutscher Übersetzung Riyaad usSalihin - G??rten der Tugendhaften von Imam an-Nawawi al-Bayaan Sammlung 1400 Hadithe Sammlung Sahih Bukhari englisch Sahih Muslim englisch Muwatta Imam Malik englisch

78.10. Und Wir haben die Nacht zum Kleid gemacht.

[ anNaba':10 ]

Besucher Online
Im Moment sind 150 Besucher online

YouTube Videos

Suche in den deutschen Übersetzungen
Suche im englischen Tafsir von Maududi
Phonetische Suche im Quran (extern)

Nummer der Surah  Nummer der Ayah 
Surah lesen   

Alle Suren anzeigen | Ansicht von Surah Gafir (40)  Ayah: 20


Medina-Musshaf Seite 469

Mehr Übersetzungen

Tafsir auf arabisch:
Ibn Kathir Tabari Jalalain Qurtubi

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

40.20. WaAllahu yaqdii bialhaqqiwaalladhiina yadAAuuna min duunihi la yaqduunabischay-in inna Allaha huwa alssamiiAAu albasiiru

40.20. Allah judgeth with truth, while those to whom they cry instead of Him judge not at all. Lo! Allah, He is the Nearer, the Seer. (Pickthall)

40.20. Und Allah entscheidet gemäß der Wahrheit, und diejenigen, zu denen sie anstelle Seiner rufen, nichts entscheiden sie, Allah ist ja der Hörende, der im Blick hat. (Ahmad v. Denffer)

40.20. Und Allah entscheidet der Wahrheit entsprechend. Diejenigen aber, die sie anstatt Seiner anrufen, haben nichts zu entscheiden. Gewiß, Allah ist der Allhörende und Allsehende. (Bubenheim)

40.20. Gott urteilt gerecht, der Wahrheit entsprechend. Die Götzen aber, die sie anstatt Seiner anbeten, können nicht urteilen. Gott ist es, Der alles hört und sieht. (Azhar)

40.20. Und ALLAH richtet des Rechts gemäß! Und diejenigen, an die sie Bittgebete richten, richten in Nichts. Gewiß, ALLAH ist Der Allhörende, Der Allsehende. (Zaidan)

40.20. Und Allah entscheidet (dereinst) auf Grund der Wahrheit. Diejenigen aber, zu denen sie beten statt zu ihm, können auf Grund von (überhaupt) nichts entscheiden. Allah ist der, der (alles) hört und sieht. (Paret)

40.20. Und Allah richtet in Gerechtigkeit; die aber, die sie an Seiner Statt anrufen, können nicht richten. Wahrlich, Allah ist der Allhörende, der Allsehende. (Rasul)

Tafsir von Maududi für die Ayaat 15 bis 20

Exalted in ranks ( 23 ) and Master of the Throne, ( 24 ) He sends down the Spirit by His Command upon whomsoever of His servants He pleases, ( 25 ) to give warning of the Day of Meeting, ( 26 ) the Day when all people shall be naked, and nothing of them will be hidden from Allah. (On that Day it will be asked:) "Whose is the Kingdom today?" ( 27 ) (The whole universe will cry out:) Of Allah, the One, the Omnipotent (It will be said): "Today every living being shall be recompensed for what it has earned: none shall be wronged today ( 28 ) And Allah is swift at reckoning. " ( 29 ) O Prophet, warn them of the Day that has approached near, ( 30 ) when the hearts will leap up to the throats and the people will he standing mute, grief stricken: the wrongdoers will neither have any kindly friend ( 31 ) nor any intercessor who may be listened to. ( 32 ) Allaln is aware of the treachery of the eyes and even of the secrets that the breasts keep hidden, and Allah shall judge with full justice. As for those whom they (the mushriks) invoke instead of Allah, they shall judge nothing. Indeed, Allah alone hears everything and sees cverything. ( 33 )

Desc No: 23
That is, "He is exalted far above all the creations of the world. Anything that exists in the Universe, whether an angel or a prophet or a saint, or Borne other creation, may be very exalted and superior to other creations, but it cannot be imagined to have a station anywhere near the highest rank and position of Allah, not to speak of its being an associate in His attributes and powers and authority. " 

Desc No: 24
That is, He is King and Ruler of the whole Universe, and Master of the Throne of the Kingdom of the Universe. (For explanation, see AI-A'raf: 54 and E.N. 41 thereof; Yunus: 3, Ar-Ra'd: 2, Ta Ha: 5 and the E.N.'s thereof). 

Desc No: 25
"The Spirit" implies Revelation and Prophethood. (For explanation, see An-Nahl 2, BanI Isra'il: 85 and the E.N.'s thereof). And the words: 'Allah sends down the Spirit by His Command upon whomsoever of His servants He pleases" mean this: "Nobody has a monopoly over the bounties of Allah. Just as no one has a right to object as to why was so and so given beauty, and so-and-so extraordinary powers of memory or intelligence, so also no one has the right to abject as to why so-and-so only was chosen to be a prophet and why a person of some one's own choice was not made a prophet. " 

Desc No: 26
The Day of Meeting": the Day when all mankind, jinn and satans will be gathered together before their Lord simultaneously and the witnesses of their acts and deeds also will be present to bear the witness. 

Desc No: 27
That is, "Thougth in the world many vain and self-conceited people publicly proclaimed to be the kings and sovereigns, whose, in fact, is the Kingdom today? Who is the Owner of the powers and authority and Whose is the Command?" If a person hears these words in his right senses, he will be filled with terror, no matter how mighty a king or dictator he might be posing himself to be, and will immediately come to his senses. Here the mention of an historical event will not be out of place. When the Samanid ruler, Nasr bin Ahmad (301-331 A.H.), entered Nishapur, he held a court and after ascending the throne desired that the proceedings be started with recitation from the Holy Qur'an. At this an elderly pious man came forward and recited this very section of this Surah. When he came to this verse, Nasr was struck with awe; he descended the throne trembling, took off the crown and fell down in prostration, saying: "O my Lord, Kingdom is Thine, not mine!" 

Desc No: 28
That is, "None shall be wronged in any way whatever today." It should be noted that in respect of recompense, injustice can have several forms; ( 1) A person may deserve a reward but he is not given it; (2) he is given a lesser reward than what was due to him; (3) he is given a punishment although he is not liable to any punishment; (4) the one who is liable to punishment is not given any punishment; (5) the one who is liable to a lesser punishment is given a greater punishment; (6) the oppressor goes Scot-free; and (7) one is seized for the sin committed by another. What Allah means to say is that none of these different kinds of injustices will be allowed to take place in His Court. 

Desc No: 29
It means: "It will take Allah no time to do the reckoning. Just as He is providing for every creature of the miverse simultaneously and He is not so occupied in providing for one that He may have no time to provide for others, and just as He is seeing everything in the universe simultaneously, and hearing everything simultaneously, is managing every small and big affair simultaneously, and nothing absorbs His attention so completely that He may be unable to give . attention to others, at the same time, so He will subject to reckoning every single individual simultaneously and the hearing of one case will not make Him so occupied as to render Him unable to hear other countless cases at the same time. Then in His Court no delay also will be allowed to take place due to any difficulty in the investigation of the facts of the case and the availability of the witnesses. The Judge of the Court will Himself be aware of all the facts directly. Each party in every case will stand completely exposed before Him, and clear. undeniable evidence of the events and deeds, with each minor detail, will come forward without any delay. Therefore, each case will be settled and decided instantaneously. 

Desc No: 30
In the Qur'an the people have been made to realize again and again that Resurrection is not far off but has approached near at hand, and can take place any moment. In An-Nahl: 1, it has been said: "Allah's Judgement has come, so do not clamour for hastening it;" in Al-Anbiya':1: "The time of the reckoning of the people has drawn near, and yet they arc turning away in heedlessness;" in AI-Qamar: 1: "The Hour of Resurrection has drawn near and the moon has split asunder; " and in An-Najm: 57: "That which is coming is near at hand: none but Allah can avert it." All this is meant to warn the people to the effect that they should not become fearless of Resurrection thinking it to be yet far away, but should mend their ways and reform themselves at once. 

Desc No: 31
The word hamim as used in the original implies such a friend of a person as is aroused to action when he sees hire being beaten, and rushes forward to protect and save Him. 

Desc No: 32
This thing has been said to refute the concept of intercession held by the disbelievers. As a matter of fact, the wicked people will have no intercessor at all, for permission to intercede, if at all granted, can be granted only to the righteous servants of Allah, and Allah's righteous servants can never make friends with the disbelievers, polytheists and sinners so that they should even think of intruding on their behalf to save them. But as the disbelievers have generally held, and still hold, the belief that the saints, whose disciples they are, will not allow that they go to Hell, but will see that they are forgiven. Therefore, it has been said: There will be no such intercessor there. who may have to be listened to, and whose recommendation Allah may have to accept necessarily." 

Desc No: 33
That is, "He is not a blind and deaf god like your deities that He may be unaware of the misdeeds of a person about whom He is passing judgement. " 

Vorige Ayah Nächste Ayah