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69.26. Und wüßte ich nicht, was meine Abrechnung ist!

[ alHaqqa:26 ]

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Alle Suren anzeigen | Ansicht von Surah anNahl (16)  Ayah: 71


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Tafsir auf arabisch:
Ibn Kathir Tabari Jalalain Qurtubi

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

16.71. WaAllahu faddala baAAdakumAAala baAAdin fii alrrizqi fama alladhiinafuddiluu biraddii rizqihim AAala mamalakat aymanuhum fahum fiihi sawaon afabiniAAmatiAllahi yadschhaduuna

16.71. And Allah hath favored some of you above others in provision. Now those who are more favored will by no means hand over their provision to those (slaves) whom their right hands possess, so that they may be equal with them in respect thereof. Is it then the grace of Allah that they deny? (Pickthall)

16.71. Und Allah hat manche von euch gegenüber anderen begünstigt in der Versorgung, und diejenigen, die begünstigt wurden, geben nicht ihre Versorgung denen wieder, die in ihrer Hand sind, daß sie darin gleich wären -also bestreiten sie Allahs Gnade? (Ahmad v. Denffer)

16.71. Und Allah hat die einen von euch vor den anderen in der Versorgung bevorzugt. Doch geben diejenigen, die bevorzugt werden, ihre Versorgung nicht an diejenigen zurück, die ihre rechte Hand besitzt, so daß sie darin gleich wären. Wollen sie denn die Gunst Allahs verleugnen? (Bubenheim)

16.71. Gott hat manche von euch vor den anderen bei Seiner Gabenzuteilung begünstigt. Die Begünstigten aber wollen mit ihren Leibeigenen ihr Hab und Gut nicht so teilen, dass sich Herr und Diener gleichen. Warum verleugnen sie Gottes unteilbare Gnade? (Azhar)

16.71. Und ALLAH begünstigte die einen von euch vor den anderen im Rizq. Und diejenigen, die begünstigt wurden, werden ihr Rizq denen, die ihnen gehören, gewiss nicht so zukommen lassen, dass alle dann darin (im Rizq) gleich werden! Wollen sie etwa ALLAHs Gaben leugnen?! (Zaidan)

16.71. Und Allah hat die einen von euch im Unterhalt vor den anderen ausgezeichnet. Nun geben aber diejenigen, die (auf diese Weise) ausgezeichnet sind, ihren Unterhalt nicht an ihre Sklaven (weiter), so daß sie im Besitzstand gleich wären. Wollen sie denn die Gnade Allahs leugnen? (Paret)

16.71. Und Allah hat einige von euch vor den anderen mit Gaben begünstigt. Und doch wollen die Begünstigten nichts von ihren Gaben denen zurückgeben, die sie von Rechts wegen besitzen, so daß sie gleich (beteiligt) wären. Wollen sie denn Allahs Huld verleugnen? (Rasul)

Tafsir von Maududi für die Ayaat 71 bis 71

Consider also this: Allah has favoured some of you above others with provisions, but those who have been favoured with this, do not give away their provisions to their slaves so that both may become equal in the provision. What! do they then deny to acknowledge Allah's favour? ( 62 )

Desc No: 62
It will be worthwhile to give deep thought to the meanings of this verse, for some modern commentators of the Qur'an have founded strange economic theories and systems on it. Their interpretation is an instance of perverting the meaning of the Qur'an by isolating verses from their context and treating it as a separate whole in order to formulate a new philosophy and law of Islamic Economics. In their opinion the verse implies this: Those people to whom Allah has given more provisions than others, should share these equally with their servants and slaves: otherwise they shall be guilty of ingratitude to Allah in regard to the wealth with which He had blessed them. This commentary on the verse is obviously wrong and far-fetched because in the context it occurs there is no mention at all of any law of economics. The whole passage in which this verse occurs deals with the refutation of shirk and proof of Tauhid. The same themes are continued in the subsequent verses. There seems to be no reason why an economic law should have been inserted here, which would have been absolutely irrelevant, to say the least. On the contrary, when the verse is considered in its context, it becomes quite obvious that it is no more than the statement of a fact to prove the same theme that is contained in this passage. It argues like this: "When you yourselves do not make your servants and slaves equal partners in your wealth-which in fact is given to you by Allah-how is it that you join other gods with God in your gratitude to Him for the favours with which He has blessed you. You know that these gods have no powers to bestow anything on anyone, and, therefore, have no right in your worship of Allah, for they are after all His slaves and servants."
This interpretation of the verse under discussion is corroborated by XXX: 28: "Allah sets forth to you an instance from your own selves: Do your slaves share with you the wealth We have bestowed on you so that you and they become equals in this? And do you fear them as you fear one another? Thus We make clear Our Signs to those who use their common sense." A comparison of the two verses makes it quite clear that these have been cited to bring home to the mushriks that they themselves do not associate their slaves with themselves in their wealth and status, but they have the impudence and folly to set up His own creature as partner with God.
It appears that the erroneous interpretation has been strengthened by the succeeding sentence: "What! do they then deny to acknowledge Allah's favour? As this sentence immediately follows the similitude of the rich people and their slaves, they conclude that it will be ingratitude on the part of those, who possess more wealth not to share it equally with those who have less. As a matter of fact, everyone who has studied the Qur'an critically knows that ingratitude to Allah is to show gratitude to others than Allah for His blessings. This interpretation is so patently wrong that those who are well-versed in the teachings of the Qur'an can have no misconception about it. And such verses as these can mislead only those who have a cursory knowledge of the Qur'an.
Now that the significance of the ingratitude towards Allah's blessing has become plain, the meaning of the verse will be quite clear, and it is this: "When the Mushriks understand the implication of the difference between the master and his slave and observe this distinction in their own lives, why do they then persist in ignoring the immense difference between the Creator and His creatures and set up the latter as His partners and pay homage of gratitude to them for the blessings bestowed on them by Allah. " 

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