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71.11. so wird Er den Regen auf euch ergiebig (herab)sende

[ Nuh:11 ]


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Tafsir auf arabisch:
Ibn Kathir Tabari Jalalain Qurtubi

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



48.17. Laysa AAala al-aAAma haradschunwala AAala al-aAAradschi haradschun walaAAala almariidi haradschun waman yutiAAiAllaha warasuulahu yudkhilhu dschannatin tadschrii min tahtihaal-anharu waman yatawalla yuAAadhdhibhu AAadhabanaliiman

48.17. There is no blame for the blind, nor is there blame for the lame, nor is there blame for the sick (that they go not forth to war). And whoso obeyeth Allah and His messenger, He will make him enter Gardens underneath which rivers flow; and whoso turneth back, him will He punish with a painful doom. (Pickthall)

48.17. Es sei nicht gegen den Blinden Bedrängnis und nicht gegen den Lahmen Bedrängnis und nicht gegen den Kranken Bedrängnis, und wer Allah und Seinem Gesandten gehorcht, den läßt Er hineingehen in Gärten, unter denen Gewässer fließen, und wer sich abkehrt, den straft Er mit schmerzender Strafe. (Ahmad v. Denffer)

48.17. Keinen Grund zur Bedrängnis gibt es für den Blinden, und keinen Grund zur Bedrängnis gibt es für den Hinkenden, und keinen Grund zur Bedrängnis gibt es für den Kranken. Wer Allah und Seinem Gesandten gehorcht, den wird Er in Gärten eingehen lassen, durcheilt von Bächen. Wer sich jedoch abkehrt, den straft Er mit schmerzhafter Strafe. (Bubenheim)

48.17. Für den Blinden, den Gehbehinderten und den Kranken ist es kein Vergehen, nicht mit ins Feld zu ziehen. Wer Gott und Seinem Gesandten gehorcht, den führt Er in Paradiesgärten, unterhalb derer Flüsse fließen. Wer sich aber abwendet, den wird Gott qualvoll bestrafen. (Azhar)

48.17. Weder für den Blinden ist es eine Verfehlung, noch für den Lahmen ist es eine Verfehlung, noch für den Kranken ist es eine Verfehlung. Und wer ALLAH und Seinem Gesandten gehorcht, den wird ER in Dschannat eintreten lassen, die von Flüssen durchflossen sind. Und wer den Rücken kehrt, den peinigt ER eine qualvolle Peinigung. (Zaidan)

48.17. Wer blind ist, verkrüppelt oder krank, braucht sich (allerdings darüber) nicht bedrückt zu fühlen (daß er sich am Krieg nicht beteiligt). - Wer nun Allah und seinem Gesandten gehorcht, den läßt er (dereinst) in Gärten eingehen, in deren Niederungen Bäche fließen. Wer sich aber abwendet (und dem Rufe Allahs nicht folgt), dem läßt er eine schmerzhafte Strafe zukommen. (Paret)

48.17. Kein Tadel trifft den Blinden, noch trifft ein Tadel den Gehbehinderten, noch trifft ein Tadel den Kranken. Und den, der Allah und Seinem Gesandten gehorcht, wird Er in Gärten führen, durch die Bäche fließen; doch den, der (Ihm) den Rücken kehrt, wird Er mit schmerzlicher Strafe bestrafen. (Rasul)

Tafsir von Maududi für die Ayaat 15 bis 17

When you set out to take the spoils, those who were left behind, will surely say to you, "Allow us too to go with you." ( 27 ) They wish to change Allah's decree. ( 28 ) Tell them plainly, "You shall not come with us. Allah has already said this before. " ( 29 ) They will say, "Nay, but you are jealous of us." (Whereas there is no question of jealousy), but they little understand the truth. Tell the desert Arabs who were left behind, "You shall soon be called upon to fight a mighty people. You shall have to fight them, or they will submit. ( 30 ) Then if you carried out the Command of Jihad, Allah will give you a good reward, and if you turned your backs as you did before, Allah will punish you with a painful torment. However, there is no harm if the blind and the lame and the sick person does not come forth for Jihad. ( 31 ) whosoever obeys Allah and His Messenger, Allah will admit him into Gardens underneath which canals flow; and the one who turns away, him He will punish with a painful torment.

Desc No: 27
That is, `The time is approaching when these very people who were shirking accompanying you on the dangerous journey, would see you going on an expedition in which there would be the possibility of attaining easy victory and much booty. Then they would come running and request you to take them also along." Such a time came just three months after the truce of Hudaibiyah, when the Holy Prophet invaded Khaiber and took it easily. At that time everyone could see that after the truce with the Quraish not only Khaiber but the Jewish settlements of Taima, Fadak, Wadi-al-Qura' and others also of northern Arabia would not be able to withstand the might of the Muslims and would easily fall to the Islamic State. Therefore, Allah in these verses forewarned the Holy Prophet that the opportunists of the suburbs of Madinah would come up to take part in and receive their share when they would see easy victories being attained, and that he should tell them plainly: "You will never be allowed to take part in these, because only those who had gone forth to offer their lives in the conflict at Hudaibiyah regardless of every danger would be entitled o them. " 

Desc No: 28
"Allah's decree" implies the decree that only those people would be allowed to accompany the Holy Prophet in the expedition to Khaiber, who had taken part in the expedition to Hudaibiyah and sworn the pledge there for Allah has reserved the spoils of Khaiber cxclusively for them; as has been stated clearly in verse 18 blow.  

Desc No: 29
The words "Allah has already said this before" caused the people the misunderstanding that this refers to some other command bearing upon the same subject that might have been sent down before this verse, and since no such command is found in this Surah before this verse, they started looking for it at other places in the Qur'an till they found verse 84 of Surah At-Taubah, in which this very subject has been dealt with for another occasion. But that verse, in fact, does not apply to this, for it was sent down in connection with the Battle of Tabuk, and its period of revelation is three years after the period of revelation of Surah AI-Fat-h. The fact of the matter is that this verse refers to vv. 18-19 of this Surah itself, and Allah's already having said this does not mean its having been said before this verse but its having boon said to the laggards before this conversation. This conversation with the laggards about which advance instructions are being given to the Holy Prophet was to take place at the time of the expedition to Khaiber, and this whole Surah, including vv. 18-19, had been sent down three months earlier on return from Hudaibiyah on the way. A careful study of the context shows that Allah here is giving this instruction to His Messenger: "When after your return at Madinah the laggards come to you with their excuses, you should give them this reply, and when they express their desire to accompany you in the expedition to Khaiber, you should tell them this. "  

Desc No: 30
The words au yuslimun in the original can have two meanings and both are implied: (1) 'That they should accept Islam"; and (2) 'that they should submit to the Islamic rule."  

Desc No: 31
That is, the one who has a genuine excuse for not joining Jihad is not accountable, but if the able-bodied, strong people make excuses for not joining it, they cannot be regarded as sincere with regard to Allah and His Religion, and they cannot be given the opportunity to take advantage of the gains as members of the Muslim community, but when time comes for making sacrifices for Islam, they should lag behind and seek the safety of their lives and properties."
Here, one should know that two kinds of the people have been exempted from Jihad duty by the Shari ah: (1) Those who are not physically fit for Jihad. e.g. young boys, women, the insane, the blind and such patients as cannot perform military duties, and such disabled people as cannot take part in war; and (2) those for whom it may be difficult to join Jihad for other sound reasons, e.g. the slaves, or those persons who may be ready for Jihad but may not afford weapons of war and other necessary equipment, or such debtors who may have to pay their debts at the earliest opportunity and the creditors may not be willing to allow them more time, or such people whose parents (or a parent) might be alive, who stand in need of the children's help. In this regard, it should also be known that the children should not join Jihad without the permission of their parents if they are Muslims, but if they are non-Muslims it is not permissible for a person to stay away from Jihad in case they refuse permission.  "



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