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44.49. Koste (doch); du bist ja der Mächtige und Edle!"

[ adDuhan:49 ]

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Tafsir auf arabisch:
Ibn Kathir Tabari Jalalain Qurtubi

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

27.40. Qala alladhii AAindahu AAilmunmina alkitabi ana atiika bihi qabla anyartadda ilayka tarfuka falamma raahumustaqirran AAindahu qala hatha min fadlirabbii liyabluwanii aaschkuru am akfuru waman schakara fa-innamayaschkuru linafsihi waman kafara fa-inna rabbii ghaniyyun kariimun

27.40. One with whom was knowledge of the Scripture said: I will bring it thee before thy gaze returneth unto thee. And when he saw it set in his presence, (Solomon said: This is of the bounty of my Lord, that He may try me whether I give thanks or am ungrateful. Whosoever giveth thanks he only giveth thanks for (the good of) his own soul: and whosoever is ungrateful (is ungrateful only to his own soul ' s hurt). For lo! my Lord is Absolute in independence, Bountiful. (Pickthall)

27.40. Es sagte derjenige, der Wissen von der Schrift hatte: "lch bringe ihn dir, bevor dein Blick zu dir zurückkehrt." Und als er ihn fest bei sich stehend sah, sagte er: "Dies ist etwas von der Gunst meines Herrn, damit prüft Er mich, ob ich Ihm dankbar bin oder den Dank verweigere, und wer dankbar ist, so ist er ja für sich selbst dankbar, und wer den Dank verweigert, so ist mein Herr reich, edelmütig." (Ahmad v. Denffer)

27.40. Derjenige, der Wissen aus der Schrift hatte, sagte: "Ich bringe ihn dir, bevor dein Blick zu dir zurückkehrt." Als er ihn unbeweglich bei sich stehen sah, sagte er: "Dies ist von der Huld meines Herrn, damit Er mich prüft, ob ich dankbar oder undankbar bin. Wer dankbar ist, der ist nur zu seinem eigenen Vorteil dankbar; wer aber undankbar ist - so ist mein Herr unbedürftig und freigebig." (Bubenheim)

27.40. Da sprach einer, dem Gott Wissen um das Buch gewährt hatte: "Ich werde ihn dir in einem Augenblick bringen." Als Salomo sah, dass der Thron vor ihm stand, sagte er: "Das ist durch Gottes Huld. Er prüft mich, ob ich dankbar oder undankbar bin. Wer Gott dankt, dankt Ihm für sich selbst. Wer undankbar ist, schadet Gott nicht, ist Er doch reich und freigebig." (Azhar)

27.40. Derjenige, der über Wissen von der Schrift verfügte, sagte: „Ich bringe ihn dir, bevor deine Wimper zuckt.“ Und als er ihn bei sich aufgestellt sah, sagte er: „Dies ist etwas von der Gunst meines HERRN, damit ER mich prüft, ob ich mich dankbar oder undankbar erweise. Und wer sich dankbar erweist, erweist er sich doch dankbar nur zu seinem Nutzen. Und wer Kufr betreibt, so ist mein HERR absolut autark, allgroßzügig.“ (Zaidan)

27.40. Derjenige, der Wissen aus der Schrift besaß, sagte: "Ich werde ihn dir in einem Augenblick bringen." Als er ihn nun (auf wunderbare Weise plötzlich) bei sich stehen sah, sagte er: "Das ist (etwas) von der Huld meines Herrn, damit er mich auf die Probe stellt (und sieht), ob ich dankbar oder undankbar bin. Wenn einer (Allah) dankbar ist, ist er es zu seinem eigenen Vorteil. Und wenn einer (ihm) undankbar ist (tut das Allah keinen Abbruch). Mein Herr ist auf keinen angewiesen und (in sich) vortrefflich (und hat weder Anerkennung noch Dank nötig)." (Paret)

27.40. Da sprach einer, der Kenntnis von der Schrift besaß: "Ich bringe ihn dir innerhalb eines Augenzwinkerns von dir." Und da er ihn vor sich stehen sah, sagte er: "Dies geschieht durch die Gnade meines Herrn, um mich zu prüfen, ob ich dankbar oder undankbar bin. Und wer dankbar ist, der ist dankbar zum Heil seiner eigenen Seele; wer aber undankbar ist - siehe, mein Herr ist auf keinen angewiesen, Großzügig." (Rasul)

Tafsir von Maududi für die Ayaat 38 bis 40

To his courtiers Solomon ( 43 ) said, "Which of you can fetch me her throne before those people come to me in submission? " ( 44 ) A mighty one from among the jinns submitted, "I shall fetch it to you even before you rise from your place ( 45 ) : I possess the necessary power for it and am trustworthy. " ( 46 ) He who possessed knowledge of the Book, spoke out, "1 will fetch it to you in the twinkling of an eye. " ( 47 ) As soon as Solomon saw the throne placed before him, he exclaimed: "This is by the Grace of my Lord so that He may test me (to see) whether I am grateful or ungratefull! ( 48 ) And the one who is grateful is grateful only for the good of his own self; as for the one who is ungrateful, my Lord is All-Sufficient and Self-Exalted. " ( 49 )

Desc No: 43
The details of the story that have been omitted are to the effect: The envoys returned to the queen with the gift and made a report of what they had seen and heard; the queen decided on the basis of what she heard about the Prophet Solomon to make a visit to Jerusalem to see him personally; she left Saba' for palestine accompanied by her royal entourage and Sent a message to Solomon's court that she washerself coming to personally hear the invitation from the king himself and to have a direct talk with him. Here, the story is resumed from the time when the queen had reached near Jerusalem and was going to appear before Solomon in a day or two.  

Desc No: 44
That is, the same throne about which the hoopoe(hud- hud) had reported, "She has a splendid throne." Some commentators have given a strange interpretation here. They say that the Prophet Solomon wanted to have the throne before him before the queen's arrival because he wanted to take possession of it. For he feared that if the queen became a Muslim. it would be unlawful to take possession of her property without her approval: therefore, he made haste to have the queen's throne with him even before her arrival in Jerusalem because at chat time it was lawful to take it into his possession. May Allah pardon us! This is a strange concept about the intention of a Prophet. Why should one not understand the verse in the light that Prophet Solomon wanted to show a miracle also to the queen and her courtiers besides preaching his message so that she might know what extraordinary powers Allah, Lord of the worlds, had granted His Prophet so that she might be convinced that Solomon was surely a Prophet of Allah`? Some modern conunentators have put an even more strange meaning on this verse. They translate the verse thus: "Which of you can bring me a throne for the queen:'" whereas the Qur'an has used the word bi- 'arshi-ha which means "her throne', and not bi-'arshil,-laha, "a throne for her". They mistranslate the verse in order to get rid of what the Qur'an has stated that the Prophet Solomon wanted the queen's own throne to be brought froth Yaman to Jerusalem and that too before the queen's arrival. 

Desc No: 45
From this it becomes obvious whether the jinns under the Prophet Solomon were, according to the interpretation of some rationalist commentators of the modern times, from among mankind or from among the hidden creation commonly known as jinns. Obviously, the sitting of the Prophet Solomon's court would at the most be of three to four hours, and the distance of Ma'rib, capital of Saba', from Jerusalem was even as the crow dies, not less than 1500 miles. To fetch a splendid throne of a queen from such a distant place in such a short time could not be possible for a man, even if he be a very strong and robust person. This task cannot be performed even by a jet plane of today. The throne was not lying in a jungle from where it had just to be fetched. It lay in a queen's palace, which must have been well-guarded, and in the absence of the queen it must have been kept in a secure place If a man had gone to fetch it, he should have been accompanied by a commando force so that he could overwhelm the guards and snatch away the throne. How could all this be accomplished before the rising of the court? This thing can be conceived only in connection with a real Jinn !  

Desc No: 46
That is, "You can trust me in that I will not carry it away, nor steal any valuable thing from it. " 

Desc No: 47
Nothing is known with certainty as to who this person was, what special knowledge he had and what Book is referred to here, whose knowledge he had. No explanation of these things has been given either in the Qur'an or in any authentic Hadith. Some of the commentators say that it was an angel; others say that it was a tnan. Then they differ as to the identity of the man. Someone mentions the name of Asaf bin Barchiah, who, according to the rabbinical traditions, was the Prince of Men. Someone says that he was Khidr; someone mentions some other name; and Imam Razi insists that it was the Prophet Solomon himself. But none of these has any reliable source for his information, and Imam Razi's opinion does not even fit in with the Qur'anic context. Likewise, about the Book also the commentators differ. Someone says that it refers to Lauh-i-Mahfuz (the Preserved Tablet) and some other takes it for the Book of Law. But all this is mere guess-work. Similar guesses have been made about the knowledge the man had from the Book. We only know and believe what has been said in the Qur'an, or what becomes evident from its words In any case the person was not from among the jinns, and possibly he was a man. He possessed some extraordinary knowledge, which had been derived from some Divine Book (al-Kitab) . The jinn had claimed to fetch the throne within a few hours by means of his physical strength; this man fetched it in a moment by the power of his knowledge. 

Desc No: 48
The words of the Qur'an are very clear in this regard. This person's claim did not remain a claim like the jinn's, but, in tact, as soon as he made the claim the throne was seen placed before the Prophet Solomon the next moment. just consider these words:
- "The person said, `I will bring it to you in the twinkling of an eye.' As soon as Solomon saw the throne placed before him...."
Anyone who reads these words, regardless of the extraordinary nature of the event, will surely understand that no sooner did the person utter these words than the event as claimed by him took place forthwith. There is, therefore, no need to make far-fetched interpretations of this plain matter. Then, on seeing the throne, the Prophet Solomon's exclaiming, "This is by the Grace of my Lord so that He may test me (to see) whether I am grateful or ungrateful!" can be relevant only if the event be extraordinary; otherwise if only a skilful craftsman of the king had hurriedly made or arranged a throne for the queen, it could not be so novel an event at which the Prophet Solomon should have spontaneously exclaimed: "This is by the Grace of my Lord!..." and feared that the prompt arrangement of a throne for the honourable guest might cause him to become ungrateful to Allah instead of being grateful. After all, there could be no question of a believing ruler's becoming involved in vanity and self-conceit on this small achievement, especially when he was not merely an ordinary believer but a Prophet of Allah
As for the question as to how a royal throne was fetched over a distance of I ,500 miles in the twinkling of an eye, it can be briefly answered thus: "The concepts of time and space, and matter and movement, that we have formed on the basis of our experiments and observations, are only applicable to us. These concepts are not correct in respect to God, nor is He bound by these. Not to speak of an ordinary throne, His power can make the sun; and even much larger stars, travel millions of millions of miles in the matter of moments. The God Who by His one Command brought this huge universe into being, had the power to have moved the throne of the queen of Sheba at a speed greater than the speed of light. In this very Qur'an it has been stated that Allah, by His powers, took his servant Muhammad (may Allah's peace be upon him) from Makkah to Jerusalem and also brought him back in the same night.  

Desc No: 49
That is. He dces not stand in need of somebody's gratefulness. His Godhead is neither enhanced by an iota by somebody's gratefulness nor diminished by that amount by somebody's ingratitude or thanklessness. He is a Sovereign in His own right. His Sovereignty is not dependent on His creation's acknowledgement or rejection. The same thing has been expressed in the Qur'an through the Prophet Moses: "If you prove thankless, you and all the dwellers of the earth, (you should know that) Allah is All-Sufficient and worthy of all praise by Himself." (Ibrahim: 8). The same theme is contained in a Hadith Qudsi related in Muslims saying:
"Allah says: O My servants, if you all men and jinns, from the beginning to the end, together become like the heart of the most righteous person among you, it will not cause any increase in My Kingdom; and O My servants, if you all men and jinns, from the beginning to the end, together become like the heart of the most sinful person among you, it will not cause any decrease in My Kingdom. O My servants, it is your own deeds which I credit to your account, and then fully recompense you for them. So, whoever receives something good, Iet him be grateful to Allah, and whoever receives something else, let him curse his own self only".  "

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