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2.197. Die (Zeit der) Pilgerfahrt (sind) bekannte Monate. Wer in ihnen die (Durchführung der) Pilgerfahrt beschlossen hat, der darf keinen Beischlaf ausüben, keinen Frevel begehen und nicht Streit führen während der Pilgerfahrt. Und was ihr an Gutem tut, Allah weiß es. Und versorgt euch mit Reisevorrat, doch der beste Vorrat ist die Gottesfurcht. Und fürchtet Mich, o die ihr Verstand besitzt!
21.3. With hearts preoccupied. And they confer in secret The wrong doers say: Is this other than a mortal like you? Will ye then succumb to magic when ye see (it) ? (Pickthall)
21.3. Unaufmerksam ihre Herzen, und diejenigen tun heimlich und reden vertraulich, welche unrecht tun: "lst dies etwas anderes als ein Menschenwesen wie ihr? Und kommt ihr der Zauberei nach, - und ihr habt Einblick?" (Ahmad v. Denffer)
21.3. und ihre Herzen zerstreut sind. Und sie führen insgeheim vertrauliche Gespräche sie, die Unrecht tun: "Ist dieser etwas anderes als ein menschliches Wesen wie ihr? Wollt ihr denn sehend(en Auges) Zauberei begehen?" (Bubenheim)
21.3. Abgelenkt sind ihre Herzen. Die Ungerechten sprechen heimlich miteinander und sagen: "Dieser ist nur ein Mensch wie ihr. Wollt ihr dem Zauberwerk zuhören, während ihr es als solches erkennt?" (Azhar)
21.3. Nachlässig sind ihre Herzen. Und ihre heimliche Unterhaltung verschwiegen haben diejenigen, die Unrecht begingen: „Ist dieser etwas anderes als ein Mensch wie ihr? Wollt ihr etwa dieMagie annehmen, während ihr es seht?“ (Zaidan)
21.3. indem ihre Herzen sich anderweitig belustigen. Und die Frevler tuscheln im geheimen (asarruu n-nadschwaa): "Ist der da nicht ein Mensch (baschar) wie ihr? Wollt ihr euch denn gegen eure (bessere) Einsicht auf Zauberei einlassen?" (Paret)
21.3. Ihre Herzen belustigen sich anderweitig. Und sie besprechen sich insgeheim - sie, die da freveln - (,dann sagen sie): "Ist dieser etwa ein anderer Mensch als wir? Wollt ihr euch denn gegen (bessere) Einsicht auf Zauberei einlassen?" (Rasul)
Tafsir von Maududi für die Ayaat 1 bis 3
The time of the reckoning of the people has drawn near, ( 1 ) and yet they are turning away (from the Admonition) in heedlessness. ( 2 ) They give a mere formal hearing to every new Revelation ( 3 ) that comes to them from their Lord and remain engaged in the game (of life) for their hearts are preoccupied (with other matters.) ( 4 ) And the unjust people whisper to one another, saying, "This man is no more than a human being like yourselves. What ! will you, then, be enticed by his sorcery while you perceive it ?" ( 5 )
Desc No: 1 "The time....near": the time of Resurrection. This is to warn the people that the time of Resurrection when they will have to appear before their Lord to render their accounts is not far. This was because the coming of the Holy Prophet was a sign and a clear evidence of the fact that mankind had entered the last stage of its history. The Holy Prophet himself explained it by holding out two of his adjoining fingers and said, "I have been sent at a time which joins to the time of Resurrection just as these two fingers adjoin" . By this he meant to say, "No other Prophet is coming between me and the Resurrection. Therefore mend your ways now, for after me no guide is coming with good news and warning" .
Desc No: 2 That is, "They do not pay heed to any warning nor reflect on their end nor listen to the admonition of the Messenger."
Desc No: 3 "New Revelation": A new Surah of the Qur'an.
Desc No: 4 The words of the original Text may also be interpreted as: "They do not take life seriously but treat it as a sport and a joke".
Desc No: 5 This may also be translated as: "What, are you then being ensnared by his magic?" The disbelievers, who were the chiefs of Makkah, whispered to one another to this effect: "Anyhow this man cannot be a Prophet because he is a human being like us and eats and drinks and has wife and children like us. We see nothing unusual about him that might distinguish him from us and make him worthy of the office of Prophethood. We, however, admit that there is some magic in his talk and personality. That is why any one who listens to him or goes near Him is charmed. Therefore, the best thing for you is not to listen to him at all, nor go near him, for listening to him or going near him will only be involving yourselves intentionally in his snare." The reason why they accused the Holy Prophet of practising magic was that even his antagonists were "charmed" by his personality. when they met him. Muhammad bin Ishaq (d. 152 A.H.) says, "Once `Utbah bin Rabi`ah, the father-in-law of Abu Sufyan, said to the chiefs that he wanted to see Muhammad and give him counsel. They said, `We have full confidence in you; you may go and have a talk with him.' Accordingly, he went to the Holy Prophet and said, `Dear nephew, you know that you were held in great honour here before this and you belong to a noble family. Why have you then brought this affliction to your people? You have caused discard among them: you consider your people to be fools: you speak ill of their religion and deities, and you declare their deceased forefathers to be disbelievers. My dear nephew, if your object is to become a rich man, we can give you so much wealth that you will become the richest man among us: if you are seeking a high rank, we will make you our chief, even our king, if you so like. But if you are suffering from a mental illness which makes you see illusions, we will have you treated by the best physicians.' He went on talking in this strain and the Holy Prophet remained silent. When he had a long talk, the Holy Prophet said, `Abul Walid, have you had your say or do you want to say anything more?' He replied that he had said what he had to say. Then the Holy Prophet said, `Now listen to me'. And he began to recite Surah Ha Mim Sajdah (Chapter XLI) after Bismillah and `Utbah listened to him as if he had been charmed. When the Holy Prophet came to v. 38, he fell down in prostration. Then raising his head, he said, 'O Abul Walid, I have said whatever I had to say, and you have heard it. Now I have nothing more to say'. After this `Utbah walked back towards the chiefs who perceived him to be a changed man, and remarked, `By God ! his face shows that he is not the same man that he was when he went from here.' When he came to them, they asked, `What has been the result of your mission'? He answered, `By God, today I have heard a thing the like of which I had never heard before. By Allah! It is not poetry nor sorcery nor divination. O people of Quraish, I advise you to leave him to himself. From what I have heard from him, I conclude that his Message is going to bring about a great revolution here. If the Arabs overcome him, you will stand absolved from the charge of murdering your own brother, and if he over-powers the Arabs, his sovereignty will be your own sovereignty and his honour your own honour.' The people answered, `By God! you, too, O Abul Walid, have been charmed by him'. To this he replied, `I have expressed my opinion. Now it is for you to accept or reject it'." (Ibn Hisham, Vol. I, pp. 313-314). Baihaqi, in his narration of the above event, makes this addition: "When the Holy Prophet recited v. 13: `If they turn away from your Message, say to them, I have warned you of the coming of a thunderbolt like the thunderbolt that visited the `Ad and the Thamud', `Utbah placed his hand on the mouth of the Holy Prophet, saying, `For God's sake, have mercy on your own people'." In this connection, ibn Ishaq has cited another event. Once a man from the clan of Arash came to Makkah with some camels and Abu Jahl bought them. When he demanded their price, he put him off by lame excuses. At last the man came to the Sanctuary of the Ka`bah and began to bewail publicly the dishonesty of Abu Jahl. The Holy Prophet was also sitting in a corner of the Sanctuary. The chiefs of the Quraish said to the man, "We cannot help you in any way in this matter; look, there is a man sitting: go to him and he will get you your money." Accordingly the Arashi went towards the Holy Prophet and the chiefs began to whisper jokingly, "Today there will be great fun!" When the man expressed his complaint before the Holy Prophet, he at once stood up and accompanied him to the house of Abu Jahl, followed by an informer of the chiefs. The Holy Prophet knocked at Abu Jahl's door, who asked from inside, "Who is there"? He answered, "Muhammad". Hearing this, he at once came out and the Holy Prophet said to him, "Pay this man his dues." Accordingly, Abu Jahl went in without uttering a word, brought the price of the camels and paid the man. At this the informer ran back to the Quraish and told them the whole story and said, "By God, today I have seen something which I had never seen before. When Abu Jahl came out, Muhammad asked him to pay the dues, and he obeyed him as if he were spell bound." (Ibn Hisham, Vol. II, pp. 29-30). It was this "charm" of the personality, character and words of the Holy Prophet which these people considered to be the effects of "charm" and warned the people not to go near him for fear of his "magic." "
21.4. Qala rabbii yaAAlamu alqawla fii alssama-iwaal-ardi wahuwa alssamiiAAu alAAaliimu
21.4. He saith: My Lord knoweth what is spoken in the heaven and the earth. He is the Hearer, the Knower. (Pickthall)
21.4. Sag: Mein Herr kennt das Wort im Himmel und auf der Erde, und Er ist der Hörende, der Wissende. (Ahmad v. Denffer)
21.4. Sag: Mein Herr weiß (alles), was im Himmel und auf der Erde gesagt wird. Er ist der Allhörende und Allwissende. (Bubenheim)
21.4. Er sagte: "Mein Herr weiss alles, was in den Himmeln und auf Erden gesagt wird. Er hört alles und weiss alles." (Azhar)
21.4. Sag: ‚Mein HERR kennt das Gesagte im Himmel und auf Erden. Und ER ist Der Allhörende, Der Allwissende!‘ (Zaidan)
21.4. Sag: "Mein Herr weiß (alles), was gesagt wird, im Himmel und auf Erden. Er ist der, der (alles) hört und weiß." (Paret)
21.4. Er sagte: "Mein Herr weiß, was im Himmel und auf Erden gesprochen wird, und Er ist der Allhörende, der Allwissende." (Rasul)
Tafsir von Maududi für die Ayaat 4 bis 4
To this the Prophet replied, "My Lord has the knowledge of everything that is said in the heavens and the earth for He is AllHearing, All-Knowing. " ( 6 )
Desc No: 6 This was the answer of the Prophet to their false propaganda and whispering campaign. Instead of giving a `tit for tat' answer, he said, "My Lord will deal with you for He hears everything and knows everything."
21.5. Bal qaluu adghathu ahlaminbali iftarahu bal huwa schaAAirun falya/tinabi-ayatin kama orsila al-awwaluuna
21.5. Nay, say they, (these are but) muddled dreams; nay, he hath but invented it; nay, he is but a poet. Let him bring us a portent even as those of old (who were God ' s messengers) were sent (with portents). (Pickthall)
21.5. Vielmehr sagen sie, "wirre Träume, vielmehr er hat ihn sich ausgedacht, vielmehr er ist ein Dichter, also soll er uns mit einem Zeichen kommen, wie die Früheren gesandt wurden." (Ahmad v. Denffer)
21.5. Aber nein! Vielmehr sagen sie: "(Das ist) ein Bündel von wirren Träumen. Nein! Vielmehr hat er ihn ersonnen. Nein! Vielmehr ist er ein Dichter. So soll er uns ein Zeichen bringen, so wie die Früheren gesandt wurden." (Bubenheim)
21.5. Sie sagten weiter: "Das sind verworrene Traumvisionen", oder: "er hat ihn erdichtet, denn er ist Dichter. Er soll uns doch ein wunderbares Zeichen bringen wie die früheren Gesandten!" (Azhar)
21.5. Nein, sondern sie sagten: „Es ist ein Durcheinander von Träumen. Nein, sondern er hat es erdichtet. Nein, sondern er ist ein Dichter. Dann soll er uns eine Aya bringen, wie es mit den Früheren entsandt wurde.“ (Zaidan)
21.5. Aber nein, sie sagen: "Eine Wirrnis von Träumen (ist das). Nein, er hat ihn (seinerseits) ausgeheckt. Nein, er ist (nur) ein Dichter. Er soll uns doch ein Zeichen bringen, wie die früheren Gesandten." (Paret)
21.5. "Nein", sagen sie, "(das) aber (sind) wirre Träume; nein, er hat ihn erdichtet; nein, er ist (nur) ein Dichter. Möge er uns doch ein Zeichen in der Art bringen, wie die früheren entsandt wurden." (Rasul)
21.6. Maamanat qablahum min qaryatinahlaknaha afahum yu/minuuna
21.6. Not a township believed of those which We destroyed before them (though We sent them portents): would they then believe? (Pickthall)
21.6. Keine hat geglaubt, vor ihnen, von den Ansiedlungen, die Wir vernichtet haben, und sie glauben? (Ahmad v. Denffer)
21.6. Vor ihnen hat keine Stadt geglaubt, die Wir vernichteten. Sollten gerade sie nun glauben? (Bubenheim)
21.6. Keine Stadtgemeinschaft vor ihnen, die Wir vernichteten, zu der ein solches Zeichen kam, glaubte dem Gesandten. Würden sie etwa glauben? (Azhar)
21.6. Keinen Iman verinnerlichten vor ihnen (die Bewohner) einer Ortschaft, die WIR zugrunde richteten, werden diese etwa den Iman verinnerlichen?! (Zaidan)
21.6. Vor ihnen ist keine Stadt, die wir (nachträglich ihres Unglaubens wegen) haben zugrunde gehen lassen, gläubig geworden. Sollten denn sie nun gläubig werden? (Paret)
21.6. Nie hatte vor ihnen irgendeine Stadt je geglaubt, die Wir vernichteten. Würden sie denn glauben? (Rasul)
Tafsir von Maududi für die Ayaat 5 bis 6
Then, they say, "It is a bundle of incoherent dreams: nay, he himself has invented it: nay, he is a poet; ( 7 ) if not, let him bring a sign like the signs with which the former Prophets were sent." The fact, however, is that no habitation, which We destroyed before them, believed (in spite of signs); now, will they, then, believe ? ( 8 )
Desc No: 7 The background of this verse is this: "When the message of the Holy Prophet started gaining adherents, the chiefs of Makkah decided among themselves to start a propaganda campaign to counteract it. For this purpose they decided that every visitor to Makkah for pilgrimage should be approached and his mind so poisoned against the Holy Prophet that he dces not even go near and listen to him. Though this campaign continued throughout the year, in the pilgrimage season specially a large number of men were deputed to go to the tents of the pilgrims to warn them to beware of the Holy Prophet. Different sorts of things were said against the Holy Prophet during these talks. Sometimes it was said that he was a sorcerer, or that he had fabricated the Qur'an himself but attributed it to Allah. Some would say that his `Revelations' were the words of an insane person and a bundle of incoherent ideas. Others would say that these were ordinary poetic ideas which were being dubbed as the words of Allah. All they wanted to do was to poison the minds of the visitors irrespective of the correctness of their own versions. They had no considered and definite opinion in the matter. This false propaganda, however, had just the opposite effect. The name of the Holy Prophet became known throughout the length and breadth of the country through the nefarious activities of the chiefs of Makkah. A positive kind of approach from the Muslims would not have achieved the same publicity in years as was achieved so rapidly through this negative campaign of the Quraish. It set everybody thinking: "After all, who is this man against whom such a campaign of vilification has been started?" The serious type among them rather came to the conclusion that they must hear the Holy Prophet himself and said to themselves: "After all we are not children who can be easily enticed away". For instance, Ibn Ishaq has related in detail the story of Tufail-bin-'Amr Dausi in his own words: "I was a poet of the clan of Daus. Once I went to Makkah and was, on my arrival there, surrounded by some people of the Quraish who told me all sorts of things against the Holy Prophet. So I grew suspicious and tried to avoid him as far as possible. The very next day, when I went to visit the Sanctuary, I saw him saying his prayer. By chance, I heard a few sentences and felt that what he was reciting were excellent words. I said to myself, `I am a poet and a sensible young man and no child who cannot discriminate between the right and the wrong. Why should I not therefore meet him and inquire what he is reciting?' Accordingly, 1 followed him to his house and said, `The people had so mch poisoned me against you that I had actually put cotton into my ears lest I should hear. your voice, but what I have heard today from you by chance was so appealing that I feel urged to inquire into your Message rather in detail. At this the Holy Prophet recited a passage of the Qur'an, as a result of which I embraced Islam there and then. On my return home I induced my father and wife to become Muslims, which they did, and then invited the people of my clan to embrace Islam with the result that till the Battle of the Trench as many as eighty families from my clan had entered the fold of Islam." (Ibn Hisham, Vol. II, pp. 22-24). According to another tradition cited by Ibn Ishaq, the chiefs of the Quraish confessed in their private meetings that all their charges against the Holy Prophet were false. According to him, addressing a meeting, Nadr bin Harith once said, "You cannot overcome Muhammad by the methods you are adopting against him. When he was a young man you regarded him as your best-mannered person and looked upon him as your most truthful and honest man. Now that he has attained advanced age, you say, He is a sorcerer: he is a sooth-sayer: he is a poet: he is insane.' By God, he is not a sorcerer, for we very well know what kind of people the sorcerers are and what kind of tricks they resort to. By God, he is not a soothsayer, for we are fully aware of the guess-works of the sooth-sayers. By God, he is not a poet for we know what poetry is and can judge that his words cannot be classified under poetry in any sense. By God, he is not insane, for we all know what nonsensical things the insane people utter. Therefore, O chiefs of the Quraish, let us think of some other plan to defeat him". After this, he himself proposed that stories from Persia like dose of Rustam and Asfandyar should be given publicity to divert the people's attention from the Qur'an. Accordingly, they put this scheme into practice and Nadr himself began to relate such stories before the people. (Ibn Hisham, Vol. l, pp. 320-321).
Desc No: 8 This contains a concise answer to the demand for a sign to the effect (1) You ask for Signs like the ones which were shown by the former Messengers but you forget that those obdurate people did not believe in spite of the Signs shown to them. (2) While demanding a Sign, you fail to realize that the people, who disbelieved even after seeing a Sign, were inevitably destroyed. (3) It is indeed a favour of Allah that He is not showing the Sign as demanded by you. Therefore, the best course for you would be to believe without seeing a Sign. Otherwise, you will meet the same doom that the former communities met, when they did not believe even after seeing the Signs. "
21.7. And We sent not (as Our messengers) before thee other than men whom We inspired. Ask the followers of the Reminder if ye know not? (Pickthall)
21.7. Und Wir haben vor dir nichts als nur Männer gesandt, denen Wir Offenbarung gaben, also fragt die Leute der Erinnerung, wenn ihr es nicht wißt, (Ahmad v. Denffer)
21.7. Und Wir haben vor dir nur Männer gesandt, denen Wir (Offenbarungen) eingaben. So fragt die Leute der Ermahnung, wenn ihr (es) nicht wißt. (Bubenheim)
21.7. Wir haben vor dir nur Menschen als Gesandte geschickt, denen Wir Offenbarungen eingaben. Fragt die Kenner der offenbarten Schriften, wenn ihr es nicht wißt! (Azhar)
21.7. Und WIR entsandten vor dir als Gesandte nichts anderes alsMänner, denenWIRWahy zuteil werden ließen. So fragt die Leute von Adh-dhikr , wenn ihr selbst nicht wisst. (Zaidan)
21.7. Und wir haben vor dir (immer) nur Männer (als unsere Gesandten) auftreten lassen, denen wir (Offenbarungen) eingaben. Fragt doch die Leute der (früheren) Mahnung, wenn ihr (es) nicht wißt! (Paret)
21.7. Und Wir entsandten vor dir lediglich Männer, denen Wir die Offenbarung zuteil werden ließen - fragt nur diejenigen, die von der Ermahnung wissen, wenn ihr (davon) nichts wisset. (Rasul)
21.9. Then We fulfilled the promise unto them. So We delivered them and whom We would, and We destroyed the prodigals. (Pickthall)
21.9. Dann haben Wir ihnen das Versprechen wahrgemacht, und Wir haben sie, und wen Wir wollten, gerettet, und Wir haben die Maßlosen vernichtet. (Ahmad v. Denffer)
21.9. Hierauf hielten Wir ihnen das Versprechen. Wir retteten sie und diejenigen, die Wir (erretten) wollen, und vernichteten die Maßlosen. (Bubenheim)
21.9. Wir haben die ihnen gegebene Verheißung wahrhaftig erfüllt, sie, und die Wir wollten, errettet und die maßlos Ungläubigen vernichtet. (Azhar)
21.9. Dann erfüllten WIR ihnen das Versprechen und erretteten sie und diejenigen, die WIR wollten, und richteten die Maßlosen zugrunde. (Zaidan)
21.9. Hierauf haben wir ihnen das Versprechen (das wir ihnen gegeben hatten) wahr gemacht und sie, und wen wir (sonst noch erretten) wollten, errettet und diejenigen, die nicht maßhielten, zugrunde gehen lassen. (Paret)
21.9. Dann erfüllten Wir ihnen das Versprechen; und Wir erretteten sie und die, die Wir wollten; die Übertreter aber vertilgten Wir. (Rasul)
Tafsir von Maududi für die Ayaat 7 bis 9
And, O Muhammad, We sent before you also human beings as Messengers, to whom We revealed (Our Message). ( 9 ) If you (O objectors,) have no knowledge of this, you may ask the people of the Book. ( 10 ) We did not give them such bodies as could survive without food nor were they immortal. Then We fulfilled Our promises with them and ultimately delivered them and whomsoever We willed, and destroyed the transgressors. ( 11 )
Desc No: 9 This is the answer to their objection: "This man is no more than a human being like yourselves", and therefore, cannot be a Messenger of God. They have been told that the former Prophets, too, whom you also recognize as Prophets, were human beings and were blessed with Revelations from Allah.
Desc No: 10 That is, "You may have it testified by the Jews, who are the enemies of Islam like you, and are teaching you the ways to oppose it, that all the Messengers including Prophet Moses were human beings."
Desc No: 11 History not only tells us that the former Messengers were human beings but it also contains a lesson that they all received Allah's succour as promised by Him and their enemies were completely destroyed. Therefore you should seriously consider the goal for which you are heading.
21.10. Now We have revealed unto you a Scripture wherein is your Reminder. Have ye then no sense? (Pickthall)
21.10. Wir haben schon eine Schrift zu euch herabgesandt, in ihr ist eure Erwähnung, also habt ihr keinen Verstand? (Ahmad v. Denffer)
21.10. Wir haben ja ein Buch zu euch hinabgesandt, in dem eure Ehre liegt . Begreift ihr denn nicht? (Bubenheim)
21.10. Wir haben euch ein Buch herabgesandt, in dem es für euch eine Ermahnung gibt. Warum wollt ihr euch nicht des Verstandes bedienen? (Azhar)
21.10. Gewiß, bereits sandten WIR euch eine Schrift hinab, mit der es für euch Würde gibt. Besinnt ihr euch etwa nicht?! (Zaidan)
21.10. Wir haben doch eine Schrift zu euch hinabgesandt, in der ihr gemahnt werdet. Habt ihr denn keinen Verstand? (Paret)
21.10. Wahrlich, Wir haben euch ein Buch herabgesandt, worin eure Ehre liegt; wollt ihr es denn nicht begreifen? (Rasul)
Tafsir von Maududi für die Ayaat 10 bis 10
O people, We have sent down to you a Book, which deals with matters concerning yourselves. What, do you not understand this? ( 12 )
Desc No: 12 This is a comprehensive answer to the various objections which were being raised in desperation by the disbelievers of Makkah against the Qur'an and the Holy Prophet, as if to say:"What is there in this Book that you cannot understand? Why don't you consider it in the right spirit? There is nothing contradictory in it: it discusses you and your own problems and affairs of life; it describes your own nature, origtn and end; it discriminates between good and evil and presents high moral qualities which your own consciences endorse and confirm. Why don't you, then, use your minds to understand this simple and easy thing?"