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17.6. Hierauf geben Wir euch wiederum die Oberhand über sie, und Wir unterstützen euch mit Besitz und Söhnen und machen euch zahlreicher.

[ alIsra':6 ]

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Alle Suren anzeigen | Ansicht von Surah anNaml (27)  Ayah: 47


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Tafsir auf arabisch:
Ibn Kathir Tabari Jalalain Qurtubi

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

27.47. Qaluu ittayyarna bikawabiman maAAaka qala ta-irukum AAinda Allahibal antum qawmun tuftanuuna

27.47. They said: We augur evil of thee and those with thee. He said: Your evil augury is with Allah. Nay, but ye are folk that are being tested. (Pickthall)

27.47. Sie sagten: "Wir sehen ein böses Omen in dir und wer mit dir ist." Er sagte "Euer böses Omen ist bei Allah, vielmehr seid ihr ein Volk, das geprüft wild." (Ahmad v. Denffer)

27.47. Sie sagten: "Wir sehen ein böses Vorzeichen in dir und in denjenigen, die mit dir sind." Er sagte: "Euer Vorzeichen ist bei Allah. Nein! Vielmehr seid ihr Leute, die der Versuchung ausgesetzt werden." (Bubenheim)

27.47. Sie sagten: "Wir sehen in dir und deinen Anhängern ein böses Omen." Er sprach: "Euer Omen ist bei Gott. Die Wahrheit ist, dass ihr geprüft werden sollt." (Azhar)

27.47. Sie sagten: „Wir prophezeien etwas Unheilvolles mit dir und mit allen, die mit dir sind.“ Er sagte: „Das von euch (prophezeite) Unheilvolle kommt von ALLAH. Nein, sondern ihr seid Leute, die geprüft werden.“ (Zaidan)

27.47. Sie sagten: "Wir haben in dir und denen, die mit dir sind, ein (böeses) Omen gesehen." Er sagte: "Euer Omen ist doch bei Allah. Aber nein. Ihr seid Leute, die einer Prüfung ausgesetzt sind (und sie nicht bestehen)." (Paret)

27.47. Sie sagten: "Wir ahnen Böses von dir und von denen, die mit dir sind." Er sagte: "Euer Unheil ist bereits bei Allah. Nein, ihr seid ein Volk, das geprüft wird." (Rasul)

Tafsir von Maududi für die Ayaat 45 bis 47

And ( 57 ) to Thamud We sent their brother Salih (with the message)that they should worship Allah, but they divided themselves forthwith into two wrangling groups. ( 58 ) Salih said, "O my people, why do you hasten for the evil in preference to the good? ( 59 ) Why don't you ask forgiveness of Allah? Maybe that you are shown mercy." They said, "We regard you and your companions as a sign of bad omen. " ( 60 ) Salih said, "Your good and bad omens issue forth from Allah. The fact is that you are a people on trial." ( 61 )

Desc No: 57
For comparison. see Al-A'raf: 73-79, Hud: 61-68, Ash-Shu'ara': 141159, AI-Qamar: 23-32, Ash-Shams: 11-15.  

Desc No: 58
That is, as soon as the Prophet Salih embarked on his mission, his people were divined into two groups, the believers and the disbelievers, and a conflict started between them as stated elsewhere in the Qur'an:
"The chiefs of his tribe, who .were full of pride, said to those who had believed from among the oppressed people, 'Do you know it for certain that Salih is a Messenger from his Lord?' They replied, `Indeed, we believe in the message with which he has been sent.' But those who had arrogant assumption of superiority, said, `We deny that which you believe'." (Al-A'raf: 75-76).
One should note that precisely the same situation arose in Makkah at the advent of the Holy Prophet Muhammad (may Allah's peace be upon him). The nation was divided into two factions and a conflict started between them. Therefore, this story fully applied to the conditions in which these verses were revealed.  

Desc No: 59
That is, "Why do you hasten in asking for a torment instead of some good from Allah`?" The following saying of the chiefs of the Prophet Salih's people has been related at another place: "O Salih, bring that scourge with which you threaten us, if you really are one of the Messengers." (Al-A`raf:77). 

Desc No: 60
One meaning of what they said is: "Your movement has proved to be an evil omen for us. Since you and your companions have revolted against the ancestral religion, one or the other calamity is befalling us almost daily, because our deities have become angry with us. In this sense, this saying is similar to the sayings of most of those polytheistic nations who regarded their Prophets as ominous. In Surah Ya Sin, for instance, a nation has been mentioned, which said to its Prophet "We regard you as an evil omen for ourselves." (v. 18) The same thing was said by the Pharaoh's people about the Prophet Moses: "Whenever a good time came, they would say, `This is but our due', and when there was a bad time, they would ascribe their calamities to Moses and his companions." (AIA`raf 130) Almost similar things were said in Makkah about the Holy Prophet also.
The other meaning of their saying is this: "Your advent has stirred up divisions in our eation. Before this we were a united people, who followed one religion. Your ominous coming has turned brother against brother, and separated son from father. " This very accusation was being brought against the Holy Prophet by his opponents over and over again. Soon after he started his mission of inviting the people to the Faith, the delegation of the chiefs of the Quraish, who went to Abu Talib, had said, "Give up to us this nephew of yours: he has opposed your religion and your forefathers' religion and has sown discord among your people, and has held the whole nation as foolish." (Ibn Hisham, Vol. I. p. 285).
On the occasion of Hajj, when the disbelievers of Makkah feared that the visitors from outside might be influenced by the Holy Prophet, they held consultations and decided to approach the Arab tribes and tell them: "This man is a sorcerer, who by his sorcery separates son from his father, brother from his brother, wife from her husband, and man from his family." (Ibn Hisham, p. 289). 

Desc No: 61
That is, "The truth is not that which you understand it to be. The fact which you have not yet realized is that my advent has put you to the test. Until my arrival you were following a beaten track in your ignorance. You could not recognize the truth from the falsehood; you had no criterion for judging the genuine from the counterfeit; your worst people were lording over your best people, who were rolling in the dust. But now a criterion has come against which you will all be judged and assessed. Now a balance has been set up publicly, which will weigh everybody according to his true worth. Now both the truth and the falsehood have been made manifest. Whoever accepts the truth will weigh heavy whether he was not being held even worth a farthing so far; and whoever persists in falsehood will not weigh a gramme even though he was being esteemed as the chief of the chiefs before this. Now the judgement will not be based on the nobility or otherwise of the family one came of, or the abundance of the means and resources that one possessed, or one's physical strength but on this whether one accepted the truth gracefully or preferred to remain attached to falsehood. "   "

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