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83.5. zu einem gewaltigen Tag,

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

41.31. Nahnu awliyaokum fii alhayatialddunya wafii al-akhirati walakum fiihama taschtahii anfusukum walakum fiiha mataddaAAuuna

41.31. We are your protecting friends in the life of the world and in the Hereafter. There ye will have (all) that your souls desire, and there ye will have (all) for which ye pray. (Pickthall)

41.31. - Wir sind eure Schutzfreunde im Leben dieser Welt und im Jenseits, - und es gibt dort für euch, was eure Seelen verlangen, und es gibt dort für euch, wonach ihr ruft, (Ahmad v. Denffer)

41.31. Wir sind eure Beschützer im diesseitigen Leben und im Jenseits. Ihr werdet darin haben, was eure Seelen begehren, und ihr werdet darin haben, was ihr erbetet, (Bubenheim)

41.31. Wir stehen euch im Dießeits und im Jenseits bei, wo ihr alles haben werdet, was ihr begehrt und was ihr wünscht, (Azhar)

41.31. Wir sind eure Wali im dießeitigen Leben und im Jenseits. Und für 3 euch ist darin bestimmt, was eure Seelen sich wünschen. Und darin ist für euch bestimmt, was ihr verlangt. (Zaidan)

41.31. Wir sind im diesseitigen Leben und im Jenseits eure Freunde. Und ihr werdet im Paradies haben, was euer Herz begehrt und wonach ihr verlangt, - (Paret)

41.31. Wir sind eure Beschützer im irdischen Leben und im Jenseits. In ihm werdet ihr alles haben, was ihr euch wünscht, und in ihm werdet ihr alles haben, wonach ihr verlangt ; (Rasul)

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41.32. Nuzulan min ghafuurin rahiimin

41.32. A gift of welcome from the Forgiving, the Merciful. (Pickthall)

41.32. Als Gastgeschenk von einem Verzeihenden, Barmherzigen." (Ahmad v. Denffer)

41.32. - eine gastliche Aufnahme von einem Allvergebenden, einem Barmherzigen." (Bubenheim)

41.32. eine Huld, die euch der Allverzeihende, der Allbarmherzige erweist." (Azhar)

41.32. (Sie ist) als Unterkunft von Einem Allvergebenden, Allgnädigen.“ (Zaidan)

41.32. ein Quartier (das euch) von einem (zugedacht ist), der barmherzig ist und bereit zu vergeben." (Paret)

41.32. (dies ist) eine Bewirtung von einem Vergebenden, Barmherzigen." (Rasul)

Tafsir von Maududi für die Ayaat 30 bis 32

Those ( 32 ) who said, "Allah is our Lord," and then stood steadfast, ( 33 ) angels descend on them ( 34 ) and say, "Fear not nor grieve, ( 35 ) and rejoice in the good news of Paradise that has been promised to you: we are your companions in the life of this world, and in the Hereafter, too. There you will have whatever you desire, and whatever you ask for will be yours---an entertainment from the One, Who is AllForgiving, All-Merciful."

Desc No: 32
After warning the disbelievers of the consequences of their opposition to the truth and their stubbornness, the address now turns to the believers and the Holy Prophet. 

Desc No: 33
That is, they did not call Allah their Lord merely incidentally, nor were they involved in the error to regard Allah as their Lord and at the same time others 'as well as their lords, but they embraced the Faith sincerely and stood by it steadfastly: neither adopted a creed contrary to it later nor mixed it up with a false creed, but they fulfilled the demands of the doctrine of Tauhid in their practical lives as well.
"Standing steadfast on Tauhid" has been explained by the Holy Prophet and the eminent Companions thus:
Hadrat Anas has reported that the Holy Prophet said: "Many people called Allah their Lord, but most of them became disbelievers. Firm and steadfast is he who remained firm on this creed till his death." (Ibn Jarir, Nasa'i, Ibn Abi Hatim).
Hadrat Abu Bakr Siddiq (may Allah be pleased with him) has explained it thus: "Then he did not associate another with Allah: did not attend to any other deity beside Him. " (Ibn Jarir).
Hadrat `Umar (may Allah be pleased with him) once recited this verse on the pulpit and said: "By God, the steadfast are those who remained firm on obedience to Allah: did not run about from place to place like foxes." (Ibn Jarir).
Hadrat 'Uthman (may Allah be pleased with him) says "Performed his deeds sincerely for the sake of Allah only." (Kashsaf)
Hadrat `Ali (may Allah be pleased with him) says: "Performed the duties enjoined by Allah faithfully and obediently." (Kashshaf) 

Desc No: 34
It is not necessary that the coming down of the angels may be perceptible, and the believers may see them with the eyes, or hear their voices with the ears. Although Allah also sends the angels openly for whomever He wills, generally their coming down for the believers, especially in hard times when they are being persecuted by the enemies of the Truth, takes place in imperceptible ways and their voices penetrate into the depths of the heart as peace and tranquility instead of just striking the ear-drums. Some commentators have regarded this coming down of the angels as restricted to the time of death or grave, or the Plain of Resurrection. But if the conditions in which these verses were sent ' down arc kept in view there remains no doubt that the real object of stating this thing here is to mention the coming down of the angels on those who struggle with their lives in this world in the cause of the Truth, so that they are consoled and encouraged and they rest assured that they are not helpless but the angels of Allah are at their back. Although the angels also come to receive the believers at the time of death and they also welcome them in the grave (in the state of bearzakh), and They will also accompany them constantly on the Day of Resurrection, from the time Resurrection takes place till their entry into Paradise, yet their company is not particularly restricted to the Hereafter but remains available in this world also. The context clearly shows that in the conflict between the Truth and falsehood just as the worshippers of falsehood are accompanied by the devils and mischievous people, so arc the believers accompanied by the angels. On the one hand, the companions of the worshippers of falsehood show their misdeeds seem fair to them and assure them that the tyrannical and dishonest acts that they are committing arc the very means of their success and through them only will their leadership and dominance remain safe in the world. On the other, the angels come down to the worshippers of the Truth and give them the message that is being mentioned in the following sentences. 

Desc No: 35
These are very comprehensive words, which contain a new theme of consolation and peace for the believers, in every stage of life, from the world till the Hereafter. This counsel of the angels in this world means: "No matter' how strong and powerful be the forces of falsehood, you should not be afraid of them, and whatever hardships and deprivations you may have to experience on account of your love of the Truth, you should not grieve on account of them, for ahead there lie in store for you such things against which every blessing of the world is insignificant." When the angels say the same words at the time of death, they mean this: "There is no cause of fear for you in the destination you are heading for, for Paradise awaits you there, and you have no cause of grief for those whom you are leaving behind in the world, for we are your guardians and companions here." When the angels will say these very words in the intermediary state between death and Resurrection and in the Plain of Resurrection, they will mean: `Here, there is nothing but peace for you. Do not grieve for the hardships you had to suffer in the world, and do not fear what you are going to face in the Hereafter, for we are giving you the good news of Paradise, which used to be promised to you in the world. " 

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Tafsir auf arabisch:
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41.33. Waman ahsanu qawlan mimman daAAaila Allahi waAAamila salihan waqalainnanii mina almuslimiina

41.33. And who is better in speech than him who prayeth unto his Lord and doeth right, and saith: Lo! I am of those who surrender (unto Him). (Pickthall)

41.33. Und wer ist besser im Wort als wer zu Allah ruft und Rechtschaffenes tut und sagt: "lch bin einer von den friedenmachend Ergebenen!"? (Ahmad v. Denffer)

41.33. Und wer spricht bessere Worte als wer zu Allah ruft, rechtschaffen handelt und sagt: "Gewiß doch, ich gehöre zu den (Allah) Ergebenen " ? (Bubenheim)

41.33. Wer könnte noch Besseres sagen als der, der zum Glauben an Gott, den Einen, aufruft, gute Werke verrichtet und verkündet: "Ich gehöre zu denen, die sich Gott ergeben." (Azhar)

41.33. Und wer ist besser im Gesagten als derjenige, der zu ALLAH ruft, gottgefällig Gutes tut und sagt: ‚Gewiß, ich bin von den Muslimen.‘ (Zaidan)

41.33. Wer hätte etwas Besseres zu sagen, als einer, der (die Menschen) zu Allah ruft, tut, was recht ist und sagt: "Ich bin (einer) von denen, die sich (Allah) ergeben haben (al-muslimiena)"? (Paret)

41.33. Und wer ist besser in der Rede als einer, der zu Allah ruft und Gutes tut und sagt: "Ich bin einer der Gottergebenen."? (Rasul)

Tafsir von Maududi für die Ayaat 33 bis 33

And who could be better of speech than the one who called to Allah and did right and said, "I am a Muslim. " ( 36 )

Desc No: 36
After consoling and encouraging the believers, now they are being exhorted towards their real duty. In the preceding verse they were told: "Being firm in the service to Allah and standing steadfast on this way after adopting it is by itself the basic good, which makes man a friend of the angels and worthy of Paradise." Now they are being told: "The next thing which wins man the highest place of honour is that he should do good deeds himself and should invite others to the service of Allah, and even in the environment of severe antagonism where to proclaim Islam is tantamount to inviting hardships for oneself, one should firmly say that one is a Muslim." To understand the full significance of these words, one should keep in view the conditions in which they were said. The conditions were that anyone who proclaimed to be a Muslim, would feel as if he had stepped into a jungle of beasts, where everyone was rushing at him to tear him into pieces. More than that: if anyone opened his mouth to preach Islam he would feel as if he had called on the beasts to come and devour him. Such were the conditions when it was said: "A person's believing in Allah as his Lord and adopting the Right Way and standing steadfast on it is indeed a great and fundamental good, but the greatest good is that man should boldly say that he is a Muslim and should invite others towards Allah's service, fearless of the consequences, and while performing this duty should remain so pure and pious in conduct and character that no one should have a cause to find fault with Islam and with those who uphold it. 

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Tafsir auf arabisch:
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41.34. Wala tastawii alhasanatu walaalssayyi-atu idfaAA biallatii hiya ahsanufa-idha alladhii baynaka wabaynahu AAadawatunkaannahu waliyyun hamiimun

41.34. The good deed and the evil deed are not alike. Repel the evil deed with one which is better, then lo! he, between whom and thee there was enmity (will become) as though he was a bosom friend. (Pickthall)

41.34. Und die gute Tat und die schlechte Tat sind nicht gleich, - wehre ab mit dem, was besser ist, und dann ist derjenige, wo zwischen dir und zwischen ihm Feindschaft war, als ob er ein heißliebender Freund ist. (Ahmad v. Denffer)

41.34. Nicht gleich sind die gute Tat und die schlechte Tat. Wehre mit einer Tat, die besser ist, (die schlechte) ab, dann wird derjenige, zwischen dem und dir Feindschaft besteht, so, als wäre er ein warmherziger Freund. (Bubenheim)

41.34. Die gute Tat ist der schlechten nicht gleichzustellen. Erwidere die schlechte, die dir geschieht, mit einer guten! So wird derjenige, mit dem eine Feindschaft bestand, zu einem engen Freund. (Azhar)

41.34. Und nicht gleich sind das Gute und das Schlechte. Wehre ab mit dem, was besser ist. Dann sogleich ist derjenige, zwischen dir und dem Feindschaft ist, als wäre er ein enger Wali. (Zaidan)

41.34. Die gute Tat ist nicht der schlechten gleich (zusetzen). Weise (die Übeltat) mit etwas zurück, was besser ist (als sie), und gleich wird derjenige, mit dem du (bis dahin) verfeindet warst, wie, ein warmer Freund (zu dir) sein. (Paret)

41.34. Und nimmer sind das Gute und das Böse gleich. Wehre (das Böse) in bester Art ab, und siehe da, der, zwischen dem und dir Feindschaft herrschte, wird wie ein treuer Freund sein. (Rasul)

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

41.35. Wama yulaqqaha illaalladhiina sabaruu wama yulaqqahailla dhuu hadhdhin AAadhiimin

41.35. But none is granted it save those who are steadfast, and none is granted it save the owner of great happiness. (Pickthall)

41.35. Und das wird nicht zuteil, außer denjenigen, die geduldig ausharren, und das wird nicht zuteil, außer dem mit gewaltigem Glück. (Ahmad v. Denffer)

41.35. Aber dies wird nur denjenigen dargeboten, die standhaft sind, ja es wird nur demjenigen dargeboten, der ein gewaltiges Glück hat. (Bubenheim)

41.35. Diese Huld wird nur denen gewährt, die geduldig sind und denen, die ein Höchstmaß an innerer Größe besitzen. (Azhar)

41.35. Und dies (diese Moral) wird nur denjenigen gewährt, die sich in Geduld übten. Und dies wird nur demjenigen gewährt, der einen gewaltigen Anteil (am Guten) hat. (Zaidan)

41.35. Aber es wird nur denen dargeboten, die geduldig sind, - nur einem, der großes Glück hat. (Paret)

41.35. Aber dies wird nur denen gewährt, die geduldig sind; und dies wird nur denen gewährt, die großes Glück haben. (Rasul)

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Tafsir auf arabisch:
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41.36. Wa-imma yanzaghannaka mina alschschaytaninazghun faistaAAidh biAllahi innahuhuwa alssamiiAAu alAAaliimu

41.36. And if a whisper from the devil reach thee (O Muhammad) then seek refuge in Allah. Lo! He is the Nearer, the Knower. (Pickthall)

41.36. Und wenn dich etwas vom Teufel anstachelt, so nimm Zuflucht bei Allah, Er ist ja der Hörende, der Wissende. (Ahmad v. Denffer)

41.36. Und wenn dich vom Satan eine Eingebung aufstachelt, dann suche Zuflucht bei Allah, denn Er ist ja der Allhörende und Allwissende. (Bubenheim)

41.36. Wenn dir der Satan etwas einflüstert, bitte Gott um Beistand! Er hört und weiss alles. (Azhar)

41.36. Und sollte dich etwas Provozierendes vom Satan provozieren, dann richte Isti'adha an ALLAH. Gewiß, ER ist Der Allhörende, Der Allwissende. (Zaidan)

41.36. Und wenn du von seiten des Satans (zu Bosheit und Gehässigkeit) aufgestachelt wirst, dann such Zuflucht bei Allah! Er ist der, der (alles) hört und weiß. (Paret)

41.36. Und wenn du von Seiten des Satans zu einer Untat aufgestachelt wirst, dann nimm deine Zuflucht bei Allah. Wahrlich, Er ist der Allhörende, der Allwissende. (Rasul)

Tafsir von Maududi für die Ayaat 34 bis 36

And O Prophet, goodness and evil are not equal. Repel evil with what is best. You will see that he with whom you had enmity, has become your closest friend. ( 37 ) But none can attain to this quality except those who endure with patience, ( 38 ) and none can attain to this rank except those who are men of great good fortune. ( 39 ) And if you feel an incitement from Satan, seek refuge in Allah: ( 40 ) He hears everything and knows everything. ( 41 )

Desc No: 37
To understand the full significance of these words also, one should keep in view the conditions in which the Holy Prophet and, through him, his followers were given this instruction. The conditions were that the invitation to the Truth was being resisted and opposed with extreme stubbornness and severe antagonism, in which All bounds of morality, humanity and decency were being transgressed. Every sort of lie was being uttered against the Holy Prophet and his Companions; every kind of evil device was being employed to defame him and to create suspicions against him in the minds of the people; every kind of accusation was being levelled against him and a host of the propagandists were busy creating doubts against him in the hearts; in short, he and his Companions were being persecuted in every possible way because of which a substantial number of the Muslims had been compelled to emigrate from the country. Then the programme that had been prepared to stop him from preaching was that a hand of the mischievous people was set behind him, who would raise such a hue and cry that no one should be able to hear anything as soon as he opened his mouth to preach his message. In such discouraging conditions when apparently every way of extending invitation to Islam seemed to be blocked, the Holy Prophet was taught this recipe for breaking the opposition.
First, it was said that goodness and evil are not equal, as if to say: "Although apparently your opponents might have raised a dreadful storm of mischief and evil, as against which goodness might seem absolutely helpless and powerless, yet evil in itself has a weakness which ultimately causes its own destruction. For as long as man is man, his nature cannot help hating evil. Not only the companions of evil, even its own upholders know in their hearts that they arc liars and wicked people and arc being stubborn for selfish motives. Not to speak of creating dignity and honour for them in the hearts of others, it lowers them in their own esteem, and causes their morale to be weakened and destroyed in the event of every conflict. As against this evil, the good which appears to be utterly helpless and powerless, goes on operating and working and it becomes dominant in the long run. For, in the first place, the good has a power of its own which wins the hearts and no man however perverted and corrupted, can help esteeming it in his own heart. Then, when the good and evil are engaged in a face to face conflict and their nature and merits become apparent and known, after a long drawn out struggle, not many people would be Ieft, who would not start hating the evil and admiring the good.
Second, it was said that evil should be resisted not by the mere good but' by a superior good, as if to say: "If a person treats you unjustly and you forgive him, it is the mere good. The superior good is that you treat the one who iII-treats you wich kindness and lout. "
The result would be that "your worst enemy would become your closest friend," for that is human nature itself. If you remain quiet in response to an abuse, it will be mere goodness but it will not silence the abuser. But if you express good wishes for him in response to his abuses, even the most shameless opponent will feel ashamed, and then would hardly ever be able to employ invectives against you. If a person doesn't miss any opportunity to harm you, and you go on tolerating his excesses, it may well make him even bolder in his mischiefs. But if on an occasion he gets into trouble and you come to his rescue, he will fall down at your feet, for no mischief can hold out against goodness. However, it would be wrong to take this general principle in the meaning that every enemy will necessarily become a close friend when you have treated him with the superior good. There are such wicked people also in the world, whose inimical nature will never change for the better no matter how tolerantly you may overlook their excesses and how benevolently you may react and respond to every evil committed by them. But such devil-incarnates are as few in the world as the embodiments of goodness are. 

Desc No: 38
Although a very efficacious recipe, it is not easy to use. It requires a great will power, resolution, courage, power of endurance and full control over one's own self. A man may act benevolently in response to an evil done, on an impulse, and there is nothing extraordinary in it. But when a person has to fight for years and years, for the sake of the Truth, those mischievous worshippers of falsehood, who do not feel any hesitation in violating any bond of morality, and are also intoxicated with power, it requires extraordinary grit to go on resisting the evil with good, and that too with the superior good, without ever showing any lack of restraint and self-control. Such a work can be accomplished only by him who has resolved with a cool mind to work for the cause of upholding the Truth, who has subdued his self to intellect and sense and in whom good and righteousness have taken such deep roots that no malice and mischief of the opponents can succeed in deposing him from his high position. 

Desc No: 39
This is a law of nature. Only a man of very high rank is characterised by. these qualities; and the one who possesses these qualities cannot be prevented by any power of the world from attaining to his goal of success. It is in no way possible that the depraved people may defeat him with their mean machinations and shameless devices. 

Desc No: 40
Satan feels grieved when he sees that in the conflict between the Truth and falsehood meanness is being resisted with nobility and evil with goodness. He wants that he should somehow incite the fighters for the sake of the Truth and their prominent men in particular, and especially their leaders, to commit such a mistake, even if once, on the basis of which he may tell the common people that evil is not being committed by one side only: if mean acts are being committed by one side, the people of the other side also are not morally any better: they too have committed such and such a shameless act. The common people do not have the capability that they may assess and counterbalance fairly the excesses being committed by one party by the reactions of the other. As long as they sec that while the opponents ate adopting every mean act yet these people do not swerve at All from the path of decency and nobility, goodness and righteousness, they continue to regard and esteem them highly. But if at some time they happen to commit an unworthy act, even if it is in retaliation against a grave injustice, both the sides become equal in their esteem, and the opponents also get an excuse to counter one blameable act with a thousand abuses. That is why it has been said: 'Be on your guard against the deceptions of Satan. He will incite you as a wellwisher to take note of every abuse and every insult and attack and urge you to pay the opponent in the same coin, otherwise you would be regarded as a coward and weaken your image of strength. " On every such occasion whenever you feel any undue provocation, you should take care that this is an incitement of Satan who is arousing you to anger and wants you to commit a mistake. And after having been warned do not be involved in the misunderstanding that you have full control over yourself, and Satan cannot make you commit any mistake. This high opinion of ones own power of judgement and will is another and more dangerous deception of Satan. Instead of it you should seek Allah's refuge, for man can save himself from mistakes only if Allah helps and grants him protection.
The beat commentary of this subject is the event which Imam Ahmad has related in his Musnad on the authority of Hadrat Abu Hurairah. He says that once a man started uttering invectives against Hadrat Abu Bakr, in the presence of the Holy Prophet. Hadrat Abu Bakr kept on hearing the invectives quietly and the Holy Prophet kept on smiling at it. At last, whcn Hadrat Abu Bakr could restrain himself no longer, he also uttered a harsh word for the person in response. No sooner did he utter the word than the Holy Prophet was seized by restraint, which appeared on his face, and he rose and left the place immediately. Hadrat Abu Bakr also rose and went behind him. On the way he asked, 'How is it that as long as the person went on abusing me, you kept quiet and smiling, but whcn I also said a word in retaliation, you were annoyed" The Holy Prophet replied, "Until you were quiet an angel remained with you, who went on replying to him on your behalf, but when you spoke out Satan came in place of the angel: I could not sit with Satan. " 

Desc No: 41
After seeking Allah's refuge against the storm of opposition, the thing that brings patience and peace and tranquillity to the heart of the believer is this conviction: "Allah is not unaware: He knows whatever we arc doing as well as that which is being done against us. He is hearing whatever we and our opponents utter and watches the conduct of both of us." On the basis of this very conviction the believer entrusts his own and the opponents of the truth's affair to Allah and remains satisfied. '
This is the fifth place where the Holy Prophet and, through him, the believers have been taught this wisdom of preaching and reforming the people. For the other four places, see AI-A'raf: 199-204, An-Nahl: 125-128, Al Mu'minun: 96-98, Al-'Ankabut: 46-47 and the E.N.'s. 

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

41.37. Wamin ayatihi allaylu waalnnaharuwaalschschamsu waalqamaru la tasdschuduu lilschschamsiwala lilqamari waosdschuduu lillahi aladhiikhalaqahunna in kuntum iyyahu taAAbuduuna

41.37. And of His portents are the night and the day and the sun and the moon. Do not prostrate to the sun or the moon; but prostrate to Allah Who created them, if it is in truth Him Whom ye worship. (Pickthall)

41.37. Und manche von Seinen Zeichen sind die Nacht und die Tageszeit und die Sonne und der Mond. Werft euch nicht um der Sonne willen nieder und nicht um des Mondes willen, sondern werft euch nieder um Allahs willen, der sie geschaffen hat, wenn ihr Ihm dient. (Ahmad v. Denffer)

41.37. Und zu Seinen Zeichen gehören die Nacht und der Tag, die Sonne und der Mond. Werft euch weder vor der Sonne noch vor dem Mond nieder, sondern werft euch vor Allah nieder, Der sie erschaffen hat, wenn ihr (tatsächlich) Ihm allein dient. (Bubenheim)

41.37. Zu Gottes Zeichen gehören die Nacht, der Tag, die Sonne und der Mond. Werft euch weder vor der Sonne, noch vor dem Mond nieder, sondern werft euch nieder vor Gott allein, der sie erschuf, wenn ihr wahrhaftig Gott allein dient! (Azhar)

41.37. Und zu Seinen Ayat zählen die Nacht, der Tag, die Sonne und der Mond. Vollzieht kein Sudschud weder für die Sonne, noch für den Mond! Doch vollzieht Sudschud für ALLAH, Der sie erschuf, solltet ihr Ihm dienen. (Zaidan)

41.37. Und zu seinen Zeichen gehören der Tag und die Nacht, die Sonne und der Mond. Ihr dürft euch weder vor der Sonne noch vor dem Mond niederwerfen. Werft euch vielmehr vor Allah nieder, der beide geschaffen hat, wenn (anders) ihr ihm (allein) dienet! (Paret)

41.37. Und zu Seinen Zeichen gehören die Nacht und der Tag und die Sonne und der Mond. Werft euch nicht vor der Sonne anbetend nieder, und auch nicht vor dem Mond, sondern werft euch anbetend vor Allah nieder, Der sie erschuf, wenn Er es ist, Den ihr verehrt. (Rasul)

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

41.38. Fa-ini istakbaruu faalladhiinaAAinda rabbika yusabbihuuna lahu biallayli waalnnahariwahum la yas-amuuna

41.38. But if they are too proud still those who are with thy Lord glorify Him night and day, and tire not. (Pickthall)

41.38. Und wenn sie sich groß wähnen, so preisen diejenigen, die bei deinem Herrn sind, Ihn in der Nacht und zur Tageszeit, und sie werden nicht müde. (Ahmad v. Denffer)

41.38. Wenn sie sich jedoch hochmütig weigern ... (, dann lasse sie,) - diejenigen, die bei deinem Herrn sind, preisen Ihn doch bei Nacht und Tag, ohne Überdruß zu empfinden. (Bubenheim)

41.38. Auch wenn sie sich hochmütig verhalten, so lobpreisen doch deinen Herrn unablässig Tag und Nacht diejenigen, die bei Ihm sind. (Azhar)

41.38. Und sollten sie sich in Arroganz erheben, so sind diejenigen bei deinem HERRN, sie lobpreisen Ihn während der Nacht und am Tage, und ihnen wird es nicht langweilig. (Zaidan)

41.38. Wenn sie aber (zu) hochmütig (dazu) sind (ihm zu dienen, stehen sie mit dieser ihrer Haltung allein). Selbst die (Engel), die bei deinem Herrn sind, preisen ihn unermüdlich Tag und Nacht. (Paret)

41.38. Wenn sie sich aber in Hochmut (von Ihm) abwenden, so preisen Ihn bei Nacht und Tag diejenigen, die bei deinem Herrn sind, und sie sind darin unermüdlich. (Rasul)

Tafsir von Maududi für die Ayaat 37 bis 38

Among ( 42 ) the signs of Allah are the night and the day and the sun and the moon. ( 43 ) Do not prostrate yourselves before the sun and the moon, but prostrate yourselves before that God, Who created them, if You really are His worshippers. ( 44 ) But it does not matter if these people show arrogance and still persist in their way, ( 45 ) for the angels who are nearest to your Lord, glorify Him day and night and never feel wearied. ( 46 )

Desc No: 42
Now the discourse turns to the common people and they are made to understand the truth in a few sentences. 

Desc No: 43
That is, "They are not the objects of Divine power that you may start worshipping them, thinking that Allah is manifesting Himself in their form, but they are the Signs of Allah by pondering over which you can understand the reality of the universe and its system, and can know that the doctrine of the Oneness of God which the Prophets arc teaching is the actual Reality. The mention of the night and day before the sun and moon has been made to give the warning that the hiding of the sun and appearing of the moon at night, and the hiding of the moon and appearing of the sun in the day clearly point to the fact that neither of them is God or object of Divine power, but both are helpless and powerless objects, and are moving subject to the law of God. 

Desc No: 44
This is an answer to the philosophy that the intelligent among the polytheists generally used to propound to prove that polytheism was rational. They said that they did not bow to these objects but bowed to God through them. An answer to this has been given, so as to say: "If you really are Allah's worshippers, there is no need of these intermediaries: why don't you bow down to Him directly?' 

Desc No: 45
"If they show arrogance": If they think it is beneath them to listen to you and persist still in the ignorance in which they are involved.  

Desc No: 46
It means this: "The system of this whole universe, whose agents these' angels are, is running on the basis of Allah's Oneness and His servitude. The angels who are its agents are testifying every moment that their Lord is pure and exalted far above that another should be His associate in His Divinity and worship. Now, if a few foolish persons do not believe even after admonition, and turn away from the way that is being followed by the whole universe and persist in following the way of shirk only, Iet them remain involved in their folly."
The consensus is that it is obligatory to perform sajdah (prostration) here, but the jurists differ as to which of the two preceding verses requires the performance of sajdah. Hadrat 'Ali and Hadrat 'Abdullah bin Mas'ud performed the sajdah at the end of v. 37, while Hadrat Ibn 'Abbas, Ibn 'Umar, Said bin Musayyab, Masruq, Qatadah, Hasan Basri, Abu 'Abdur Rahman as-Sulami, Ibn Sirin, Ibrahim Nakha'i and several other prominent jurists have expressed the opinion that it should be performed at the end of v. 38. The same also is the opinion of Imam Abu Hanifah, and the Shafe'ites also have held the same view as preferable. 

Medina-Musshaf Seite 481

Mehr Übersetzungen

Tafsir auf arabisch:
Ibn Kathir Tabari Jalalain Qurtubi

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

41.39. Wamin ayatihi annaka taraal-arda khaschiAAatan fa-idha anzalnaAAalayha almaa ihtazzat warabat inna alladhiiahyaha lamuhyii almawta innahuAAala kulli schay-in qadiirun

41.39. And of His portents (is this): that thou seest the earth lowly, but when We send down water thereon it thrilleth and groweth. Lo! He who quickeneth it is verily the Quickener of the dead. Lo! He is Able to do all things. (Pickthall)

41.39. Und eines von Seinen Zeichen ist, daß du die Erde darnieder siehst, und wenn Wir das Wasser auf sie herabsenden, bewegt sie sich und sie schwillt an, -derjenige, der ihr Leben gibt, ist ja bestimmt der, welcher den Gestorbenen Leben gibt, Er ist ja zu allem imstande. (Ahmad v. Denffer)

41.39. Zu Seinen Zeichen gehört es, daß du die Erde demütig siehst. Wenn Wir aber Wasser auf sie herabkommen lassen, regt sie sich und schwillt. Gewiß, Derjenige, Der sie wieder belebt, wird (auch) die Toten wieder lebendig machen, denn gewiß, Er hat zu allem die Macht. (Bubenheim)

41.39. Zu Seinen Zeichen gehört, dass du die Erde leblos siehst. Wenn Wir Wasser auf sie herabsenden, regt sie sich und schwillt an. Wer sie vom Tod ins Leben ruft, kann auch die Toten wieder ins Leben rufen. Er kann alles. (Azhar)

41.39. Und zu Seinen Ayat zählt, dass du die Erde leblos siehst, dann wenn WIR Wasser auf sie fallen lassen, regt sie sich und schwillt. Gewiß, Derjenige, Der sie belebte, wird doch die Toten beleben. Gewiß, ER ist über alles allmächtig. (Zaidan)

41.39. Zu seinen Zeichen gehört es auch, daß du siehst, daß die Erde welk ist (und kein Leben mehr zeigt). Wenn wir dann Wasser (vom Himmel) auf sie herabkommen lassen, gerät sie (mit ihrer Vegetation) in Bewegung und treibt. Derjenige nun, der sie (wieder) belebt, kann (auch) die Toten (wieder) lebendig machen. Er hat zu allem die Macht. (Paret)

41.39. Und unter Seinen Zeichen ist, daß du die Erde leblos siehst, doch wenn Wir Wasser auf sie niedersenden, dann regt sie sich und schwillt. Er, Der sie belebte, wird sicher auch die Toten lebendig machen; denn Er hat Macht über alle Dinge. (Rasul)

Tafsir von Maududi für die Ayaat 39 bis 39

And among the Signs of Allah is this that you see the earth dry and desolate; then as soon as We send down rain on it, it stirs (to life) and swells. Surely the God Who gives the dead earth life will raise the dead men also to life. ( 47 ) Indeed, He has power over everything.

Desc No: 47
For explanation, see An--Nahl: 65, Ai-Hijr: 5-7, Ar-Rum:19 and E.N. 19 of Al-Fatir. 

Medina-Musshaf Seite 481

Mehr Übersetzungen

Tafsir auf arabisch:
Ibn Kathir Tabari Jalalain Qurtubi

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

41.40. Inna alladhiina yulhiduuna fiiayatina la yakhfawna AAalaynaafaman yulqa fii alnnari khayrun ammanya/tii aminan yawma alqiyamati iAAmaluu maschi/tum innahu bima taAAmaluuna basiirun

41.40. Lo! those who distort Our revelations are not hid from Us. Is he who is hurled into the Fire better, or he who cometh secure on the Day of Resurrection? Do what ye will. Lo! He is Seer of what ye do. (Pickthall)

41.40. Diejenigen, die von Unseren Zeichen abfallen, sie sind Uns nicht geheimgehalten. Ist also, wer ins Feuer geworfen wird, besser, oder wer in Sicherheit kommt am Tag der Auferstehung? Macht, was ihr wollt, Er hat im Blick, was ihr macht, (Ahmad v. Denffer)

41.40. Gewiß, diejenigen, die mit Unseren Zeichen abwegig umgehen, sind Uns nicht verborgen. Ist denn einer, der ins (Höllen)feuer geworfen wird, besser oder jemand, der am Tag der Auferstehung in Sicherheit kommt. Tut, was ihr wollt, denn was ihr tut, sieht Er wohl. (Bubenheim)

41.40. Diejenigen, die Unsere Verse verdrehen, sind Uns nicht unbekannt. Ist der, der in die Hölle geworfen wird, dem gleichzusetzen, der am Jüngsten Tag voller Sicherheit erscheint? Macht was ihr wollt! Er sieht genau, was ihr tut. (Azhar)

41.40. Gewiß, diejenigen, die Unsere Ayat entstellen, bleiben Uns nicht verborgen. Ist etwa derjenige, der ins Feuer geworfen wird, besser oder derjenige, der am Tage der Auferstehung sicher kommt?! Tut, was ihr wollt! Gewiß, ER ist dessen, was ihr tut, allsehend. (Zaidan)

41.40. Diejenigen, die hinsichtlich unserer Zeichen eine abwegige Haltung einnehmen, sind uns wohl bekannt. (Sie werden die gebührende Strafe erleiden.) Ist nun aber einer, der (dereinst) ins Höllenfeuer geworfen wird, besser (daran), oder einer, der am Tag der Auferstehung sicher (und ohne sich ängstigen zu müssen) daherkommt? Tut, was ihr wollt! Allah durchschaut wohl, was ihr tut. (Paret)

41.40. Wahrlich, diejenigen, die Unsere Zeichen entstellen, sind Uns nicht verborgen. Ist etwa der, der ins Feuer geworfen wird, besser als jener, der am Tage der Auferstehung sicher hervorgeht? Tut, was ihr wollt; denn Er sieht alles, was ihr tut. (Rasul)

31-40 von 54 Ayaat, Seite 4/6


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