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Quran
13.42. Ränke haben bereits diejenigen vor ihnen geschmiedet. Aber alles an Ränken ist Allahs. Er weiß, was jede Seele erwirbt. Und die Ungläubigen werden zu wissen bekommen, für wen die letztendliche Wohnstätte sein wird.

[ arRa'd:42 ]


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Alle Suren anzeigen | Ansicht von Surah alAnfal (8)  Ayah: 6

 


Medina-Musshaf Seite 177

Mehr Übersetzungen

Tafsir auf arabisch:
Ibn Kathir Tabari Jalalain Qurtubi

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



8.6. Yudschadiluunaka fii alhaqqibaAAda ma tabayyana kaannama yusaquuna ilaalmawti wahum yandhuruuna

8.6. Disputing with thee of the Truth after it had been made manifest, as if they were being driven to death visible. (Pickthall)

8.6. Sie streiten mit dir über die Wahrheit, nachdem sie ihnen klar gemacht wurde, als ob sie zum Sterben hingetrieben würden und sie zuschauen würden. (Ahmad v. Denffer)

8.6. und sie mit dir über die Wahrheit stritten, nachdem (es) klargeworden war, als ob sie in den Tod getrieben würden, während sie zuschauten. (Bubenheim)

8.6. Sie streiten mit dir über die Wahrheit, nachdem sie ihnen klar geworden war, als ob sie in den Tod, den sie gleichsam mit ihren Augen sahen, getrieben würden. (Azhar)

8.6. Sie disputieren mit dir über das Wahre, nachdem es ihnen sichtbar wurde, als würden sie in den Tod hineingetrieben, während sie (ihn) sehen. (Zaidan)

8.6. und mit dir über die Wahrheit stritten, nachdem sie (bereits) klar geworden war. (Sie gebärdeten sich dabei) als ob sie mit offenen Augen in den Tod getrieben würden. (Paret)

8.6. Sie streiten mit dir über die Wahrheit, nachdem sie (ihnen) doch deutlich kund geworden ist, als ob sie in den Tod getrieben würden und (ihn) vor Augen hätten. (Rasul)

Tafsir von Maududi für die Ayaat 4 bis 6

Such people are indeed true believers; they have high ranks with their Lord and forgiveness for their sins ( 3 ) and most generous provisions. (Now in regard to the spoils the same thing is happening again which happened when) your Lord had brought you forth from your home with the Truth, for some of the Believers were very much averse to it: they were arguing with you concerning the truth, though it had become quite evident; they were filled with awe as if they were being driven towards death with their eyes wide open. ( 4 )

Desc No: 3
The promise, that the shortcomings of the believers shall be forgiven, gives great solace to them, for everyone, however great and good he may be, is liable to commit offences and it is not at all possible that a human being will always do such deeds as conform in every case to the highest standard and are absolutely free from defect, deficiency and fault. Allah, however, shows one of His greatest blessings to those who perform obligatory duties, and forgives their shortcomings by His grace, and rewards His servants with a far greater recompense than the one they deserve. Otherwise, if His rule had been to reward and punish each and every virtue and vice separately, then even the most righteous people could not have escaped punishment. 

Desc No: 4
The verse may mean either of the two things: as translated it means at that time the Truth required that they should go to the fight but they were afraid of this; and now the Truth required that they should not argue concerning the spoils of war and wait for the Command, but they did not seem to submit to this for the sake of the Truth. The second meaning will be this: "In the Battle of Badr, you have seen with your own eyes the good results of following the Truth. Although you were afraid of going to the fight as if you were being driven towards death, yet by obeying Allah and His Messenger, you won a great victory: likewise, if you now abide by the Truth in regard to the division of the spoils and submit to the Command of Allah and obey the decision of the Holy Prophet instead of yielding to the desires of your hearts, you will see good results with your own eyes" .
Incidentally, verses 5-6 refute all those traditions about the Battle of Badr that are related in the books on the life of the Holy Prophet and his wars. They say that the real plan of the Holy Prophet and his followers was to plunder the caravan and accordingly they had marched out of AI-Madinah for the same purpose. But when they had travelled some distance, they learnt that an army of the Quraish was corning for the protection of the caravan, and they held a council to decide whether to attack the caravan or the army. The Qur'an, however, contradicts this. It says that Allah brought forth the Holy Prophet from his home with the Truth at the very beginning and he had this Truth before him that they should meet the army of the Quraish in a decisive battle. For these consultations were held before they had started from AI-Madinah and not after. It was then that some Muslims were arguing with the Holy Prophet concerning the Truth that they should go to meet the army of the Quraish, though it had become quite evident to them. That was why these people felt as though they were being driven towards death, when they were commanded to march out of Al-Madinah at the very start of the expedition.  "



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