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 Ãœbersetzung 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

21.84. Da erhörten Wir ihn und nahmen das Unheil, das auf ihm war, von ihm hinweg, und gaben ihm seine Angehörigen und noch einmal die gleiche Zahl dazu, aus Barmherzigkeit von Uns und als Ermahnung für diejenigen, die (Uns) dienen.

[ alAmbiya':84 ]

Besucher Online
Im Moment sind 74 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 alA'raf (7)  Ayah: 17


Medina-Musshaf Seite 152

Mehr Übersetzungen

Tafsir auf arabisch:
Ibn Kathir Tabari Jalalain Qurtubi

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

7.17. Thumma laatiyannahum min bayniaydiihim wamin khalfihim waAAan aymanihim waAAan schama-ilihimwala tadschidu aktharahum schakiriina

7.17. Then I shall come upon them from before them and from behind them and from their right bands and from their left hands, and Thou wilt not find most of them beholden (unto Thee). (Pickthall)

7.17. Dann, ganz bestimmt, komme ich ihnen von vor ihnen und von hinter ihnen und von ihrer Rechten und von ihrer Linken, und Du wirst die meisten von ihnen nicht dankbar finden." (Ahmad v. Denffer)

7.17. Hierauf werde ich ganz gewiß von vorn und von hinten, von ihrer Rechten und von ihrer Linken über sie kommen. Und Du wirst die meisten von ihnen nicht dankbar finden." (Bubenheim)

7.17. Ich werde mich aus allen Richtungen an sie heranmachen, von vorne und von hinten, von rechts und von links, um sie zu verleiten, und Du wirst sehen, dass die meisten Dir nicht dankbar sind." (Azhar)

7.17. dann werde ich ihnen von vorne, von hinten, von ihrer Rechten und von ihrer Linken entgegenkommen. Dann wirst DU die meisten von ihnen als Undankbare finden.“ (Zaidan)

7.17. Hierauf will ich von vorn und von hinten und zur Rechten und zur Linken über sie kommen (und sie ganz irremachen). Und du wirst finden, daß die meisten von ihnen nicht dankbar sind." (Paret)

7.17. Dann will ich über sie von vorne und von hinten kommen, von rechts und von links, und Du wirst die Mehrzahl von ihnen nicht dankbar finden." (Rasul)

Tafsir von Maududi für die Ayaat 11 bis 17

Indeed We planned your creation, then We shaped you, and there We said to the angels, "Bow yourselves before Adam" ( 10 ) Accordingly all bowed save Iblis who did not join those who bowed themselves. Allah said. "What prevented you from bowing down, when I commanded you?"He replied. "I am better than he; Thou created me of fire and created elim of clay."
Allah said. "Well, get down from here. You have no right to brag here of your greatness. Get out; indeed you are of those who wishthemselves ignominy." ( 11 )
Satan requested, "Give me respite till the Day when they shall all be raised from the dead."
Allah replied, "You are granted respite."
He said, "Well for that Thou hast led me into deviation, now I will also lie in ambush for mankind on'Thy Right Way. I will come upon them from all sides-froth the front and from the rear, and from their right and from their left: then Thou wilt not find most of them to be grateful" ( 12 )

Desc No: 10
Please see also vv. 30-36, Al-Baqarah, for comparison.
The wording of v. 34, Al-Baqarah, might have given rise to the doubt that the command given to the angels to bow before Adam was meant for the person of Adam, but the wording of this verse clears that doubt. Here the words preceding the Command show that the angels were to bow before Adam as representative of the whole of mankind.
As regards the creation of mankind, first of all, Allah made a plan for it; then He got ready the necessary material for this purpose; then He gave it the human shape, and when Adam carne into being in the shape of a living man, then the angels were commanded to bow before him, who was the representative of the whole human race.
The above explanation of the verse is based on some other passages of the Qur'an. For instance, let us examine vv. 71-72 of Surah sad:
"Just recall the time when your Lord said to the angels, 'I am going to create a man of clay when I perfect it in every way, and blow into it of My Spirit, all of you should bow down before hire'."
Here, too, the same three stages, the creation, the perfection and bringing to life, have been mentioned in a different way. First of all, a ntan of clay was created, then he was given a shape and proportionate limbs and faculties and then he was brought to life as Adam by the blowing of His Spirit into it.
Let us also examine vv. 28-29 of Al-Hijra
"Just recall the time when your Lord said to the angels, 'I am going to create a man out of clay of moulded mud W hen I perfect it in every way and blow into it of My Spirit, then all of you should bow down before hint' . "
It is very difficult for us to understand the exact nature of the creation of the tirst man, for we cannot comprehend fully how man was made from the material of the earth, how he was shaped and perfected and how the Spirit was blown into him. However, it is quite clear that the story of man's creation as stated in the Qur'an is quite different from Darwinism. According to this doctrine, the evolution of man has taken place from a non-human and semi-human state by a continuous process of elimination, selection and adaptation, and in this there is no line of demarcation to denote the end of the non-human state and the beginning of the species of `man' as such. On the contrary, the Qur'an says that man started his life as man; that in the entire history he has absolutely no connection whatsoever with any non-human state. Allah created him as man from the very first day of his life on the earth and endowed him with wisdom and enlightenment from the very start of iris life.
The above two points of view of the story of man lead to two opposite conceptions in regard to man. The adoption of the Darwinian conception reduces man to one of the species of animals: therefore all the principles of human life (including the moral principles) will be based on the principles governing animal life and any animal-like behaviour of his will be regarded as natural. Then the only difference between human beings and animals will be the ability of the former to make use of instruments for the provision of their necessities and luxuries. On the contrary, the adoption of the Divine conception raises him from the low position of animal to the high position of man, His noblest creation. Then he is no longer a mere talking animal or a social animal but the vicegerent of Allah on this earth. Then what will distinguish him from all other creatures will not be his faculty of speech and his social life, but his moral responsibilities and the trust of the power delegated to him by Allah and his accountability for these to Him. This will change man's entire outlook about his life on this earth and will demand a different philosophy of life and system of morality, law and civilization. Then man will, of his own accord, look upwards in search of the principles of life and not downwards.
Now let us consider an objection to the Divine conception of man howsoever high sounding this may be from the moral and psychological points of view: how can we reject the scientific Darwinian conception merely on this account? In answer to this, we put a counter question: has the Darwinian theory of the `Origin of Species' been scientifically proved? Only those people who have a cursory knowledge of science may be suffering from this misunderstanding that the theory of evolution has been scientifically proved to be true, but the majority of the scientists know that it is merely a theory in spite of its high-sounding technical terms, and that the arguments in favour of this are not conclusive, but merely hypothetical. The most that can be said in this connection is that both the theories of the creation of the species may be equally possible. Their creation might have taken place according to the Darwinian theory of evolution, or each of the species might have been brought into existence individually. 

Desc No: 11
11. That is, "It is obvious that you invite your own disgrace because you have formed too high an opinion of yourself, though you are merely a creation and a servant of your Lord. You have arrogantly disobeyed the Command of your Creator, thinking it to be below your dignity. The mere fact that you have shown pride, conceit and haughtiness without airy personal claim or title to any excellence of your own, cannot make you great and respectable. It will make you mean, low and disgraceful and you yourself will be responsible for this ignominy . " 

Desc No: 12
This (vv. 16-17) is the challenge that was given by Satan to Allah. It. means, "During the respite Thou hast granted me till the Day of Resurrection, I will exert my utmost to show that man does not deserve the superiority Thou hast bestowed upon him over me. I will show how ungrateful, thankless and disloyal he is!
The respite that was asked by Satan and granted by Allah was not merely for time but also for opportunity to do what he intended (to do). What he meant was that he should be given the opportunity for exploiting man's weaknesses to prove that he was unfit for the vicegereney. Allah granted his request and this has been elaborated in XVII: 61-65. According to this Allah grarnted leave to Satan to do whatever he liked to mislead Adam and his offspring from the Right Way. He was allowed to practise whatever devices he thought to misguide man. In short, all the ways would remain open for him to mislead men with this proviso: "Indeed you shall have no power over My servants." (XVII: 65). This means, "You will be allowed to make attempts to involve them in misunderstandings and allure them by false hopes, and by making evil look fair to them, and to invite them to evil ways by the allurements of lusts and vain hopes. But you shall gave neither any power to force them to your ways nor to prevent them from following the Right Way, if they intend to follow it." The same thing has also been stated in XIV: 22: "When on (the Day of) Resurrection, Allah will pass His judgment on His followers, Satan will say to them, `I had no power to force you to follow me. The only thing I did was to invite you to my way; therefore do not blame me now, but blame yourselves . . . . ' . "
Now let us consider the charge of Satan against Allah: "Thou hast involved me in deviation." What he meant was this: "You are responsible for my deviation for You commanded me to bow down before Adam, who is inferior to me in position. As this has injured my self-respect, I have disobeyed You. " It is obvious that Satan desired that Allah ought not to have exposed the feelings of pride and rebellion he was nurturing in his heart but ought to have let him go unchecked on the way he was going. As his charge was absurd, Allah did not take any notice of it.  "

Vorige Ayah Nächste Ayah