Assalamu Alaikum und willkommen auf Eurer Webseite für Tafaasir und Übersetzungen von Quran und Sunnah.

Quran mit verschiedenen Übersetzungen - Vollständige Hadith-Sammlungen in deutscher Übersetzung - Tafsir und Kommentare auf englisch und arabisch - Vollständige Übersetzungen von arabischen Tafaasir - Quran Suche und Rezitation - Tafsir von Maududi

Der edle Koran in deutscher ??bersetzung Sahih Werk von Imam Buchari in deutscher Übersetzung Riyaad usSalihin - G??rten der Tugendhaften von Imam an-Nawawi al-Bayaan Sammlung 1400 Hadithe Sammlung Sahih Bukhari englisch Sahih Muslim englisch Muwatta Imam Malik englisch

Quran
75.11. Keineswegs! (Es gibt) keine Zuflucht.

[ alQiyama:11 ]


Besucher Online
Im Moment sind 42 Besucher online

YouTube Videos




Suche in den deutschen Übersetzungen
Suche im englischen Tafsir von Maududi
Phonetische Suche im Quran (extern)

Nummer der Surah  Nummer der Ayah 
Surah lesen   



Alle Suren anzeigen | Ansicht von Surah alFath (48)  Ayah: 21

 


Medina-Musshaf Seite 513

Mehr Übersetzungen

Tafsir auf arabisch:
Ibn Kathir Tabari Jalalain Qurtubi

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



48.21. Waokhra lam taqdiruu AAalayhaqad ahata Allahu biha wakana AllahuAAala kulli schay-in qadiiran

48.21. And other (gain), which ye have not been able to achieve, Allah will compass it. Allah is Able to do all things. (Pickthall)

48.21. Und andere, ihr wart nicht imstande dazu, Allah hat sie schon erfaßt, und Allah ist zu allem imstande. (Ahmad v. Denffer)

48.21. Auch eine andere (Beute), die ihr (noch) nicht zu erlangen vermochtet, hat Allah bereits umfangen. Allah hat zu allem die Macht. (Bubenheim)

48.21. Andere Beute habt ihr noch nicht einnehmen können. Gott bewahrte sie für euch auf. Gottes Allmacht umfasst alles. (Azhar)

48.21. Auch andere (versprach ER euch), über die ihr keine Macht hattet, die ALLAH bereits allumfassend kennt. Und ALLAH ist immer über alles allmächtig. (Zaidan)

48.21. Und einen anderen Teil (der Beute), über den ihr (vorläufig noch) keine Gewalt habt, hat Allah bereits erfaßt. Er hat zu allem die Macht. (Paret)

48.21. Und einen anderen (Teil der Beute), den ihr noch nicht zu erlangen vermochtet, hat Allah jedoch in Seiner Macht. Und Allah hat Macht über alle Dinge. (Rasul)

Tafsir von Maududi für die Ayaat 18 bis 21

Allah was well pleased with the believers when they were swearing allegiance to you under the tree. ( 32 ) He knew what was in their hearts; therefore, He sent down tranquility upon them ( 33 ) and rewarded them with a victory near at hand, and many spoils which they will (soon) take. ( 34 ) Allah is All-Mighty, All-Wise. Allah promises you rich spoils which you will acquire. ( 35 ) Presently He has granted you this victory. ( 36 ) and has restrained the hands of the people from you ( 37 ) so that it they be a sign to the believers, ( 38 ) and Allah may guide you to the right way. ( 39 ) Besides, He promises you other spoils as well, which you are not as yet able to take, and Allah has encompassed them: ( 40 ) Allah has power over everything.

Desc No: 32
Here again the pledge taken from the Companions at Hudaibiyah has been mentioned. This is called Bai 'at Ridwan. for Allah in this verse has given the good news that he became well pleased with those who on this dangerous occasion did not show the least hesitation in offering their lives for the cause of Islam and gave an express proof of their being true in their faith by taking the pledge on the hand of the Holy Prophet. The Muslims at this time were equipped only with a sword each. numbered only 1,400, were unprepared for warfare, but were donning the pilgrim garments, were 25 miles away from their military headquarters (Madinah), while the enemy's stronghold (Makkah) wherefrom it could get any kind of help was just 13 miles off. Had these people been lacking in their sincerity fo Allah and His Messenger and His Religion in any degree, they would have abandoned the Messenger on this extremely dangerous occasion, and Islam would have been vanquished for ever. Apart from their own sincerity there was no external pressure under which they might have been compelled to take the pledge. Their becoming ready at that time to fight in the cause of Allah's Religion regardless of the dangers, is a clear proof that they were true and sincere in their Faith and loyal to th ò cause of Allah and His Messenger in the highest degree. That is why Allah honoured them with this certificate of His good pleasure. Now it some one becomes angry with them after they have been honoured with this certificate of Allah's good pleasure, or slanders and vilifies them, his enmity is with Allah, not with them. Those who say that at that time when Allah honoured them with this certificate of His good pleasure, they were sincere, but afterwards they became disloyal to Allah and His Messenger, perhaps harbour a mistrust about Allah that while sending down this verse He was unaware of their future; therefore, He awarded them this warrant only in view of their state at that time, and probably due to the same unawareness inscribed this verse in His Holy Book as well so that afterwards also, when those people have turned disloyal, the world should continue reading this verse about them and praising the knowledge of the unseen of that Allah Who, God forbid, had granted these faithless and disloyal people the warrant of His good pleasure.
About the Tree under which this pledge was taken Ibn `Umar's slave Hadrat Nafi's tradition has generally spread saying that the people had started visiting it and offering Prayers by it, so that when Hadrat 'Umar came to know of it, he rebuked and warned the people and ordered it to be cut down . ( Tabaqat Ibn Sa'd, vol. II, p. l00). But there are several other traditions which contradict it. A tradition from Hadrat Nafi' himself has been reported in Tabaqat of Ibn S`ad to the effect that many years after the Bai at Ridwan the Companions looked for the Tree but they could not recognize it and differed as to which tree it was. (p. 106). The second tradition has been reported in Bukhari, Muslim, and Tabaqat on the authority of Hadrat Said bin al-Musayyab. He says that his father was one of those who had participated in the Bai `at Ridwan. He told him that when they had gone for 'Umrah al-Qada the following year, they had forgotten the Tree, and they could not locate it even after looking for it. The third tradition is from lbn Jarir. He says that when Hadrat `Umar during his caliphate passed by Hudaibiyah, he enquired about the Tree under which the pledge had been sworn. Someone pointed to one tree and another one to another tree. At this Hadrat `Umar told the people to forget it as there was no real need to bother about it.  

Desc No: 33
Here, sakinat means that state of the heart on whose strength a man throws himself into dangers with complete calm and peace of mind for the sake of a great objective and resolves without fear and consternation to undertake it regardless of the consequences. 

Desc No: 34
The reference is to the conquest of Khaiber and its rich spoils and this verse expressly points out that Allah had reserved this reward only for those
People who had taken part in the Bai at Ridwan; apart from them no one else was entitled to take part in the victory and have a share in the spoils. That is why when the, Holy Prophet marched out to attack Khaiber in Safar, A.H. 7, he took only those people with him. No doubt afterwards he gave some of the spoils of Khaiber to those emigrants also who returned from Habash and to some Companions from the Dus and Ash'ar tribes as well, but this was given either from Khums (one fifth of the spoils of war given into the public treasury), or with the approval of the Companions who had taken the pledge of Ridwan; no one else was given any share of it.  

Desc No: 35
This refers to the other victories that the Muslim achieved successively after Khaiber. 

Desc No: 36
This implies the treaty of Hudaibiyah which has been described as "a manifest victory" in the beginning of the Surah. 

Desc No: 37
That is, "He restrained the disbelieving Quraish from attacking you at Hudaibiyah although from all appearances they were in a much better position and yours was a much weaker side militarily." Furthermore, it also implies that no enemy power could muster courage to attack Madinah in those days, whereas after the departure of 1,400 soldiers the Madinah front had become very weak, and the Jews, the polytheists and hypocrites could take advantage of the situation. 

Desc No: 38
Sign of this as to how Allah helps the one who remains steadfast on obedience to Allah and His Messenger and comes out to support and defend the Truth and righteousness with his trust and faith in Allah. 

Desc No: 39
"To the right way" : "To the way of greater insight and faith so that you may remain steadfast on obedience to Allah and His Messenger in the future and may go on marching on the way of truth with trust in Allah, and may learn this lesson from these experiences that the believer should take practical steps to do whatever is demanded by Allahs Religion with his trust in Him, and should not overestimate either his own strength or the strength of the unbelievers." 

Desc No: 40
Most probably this is a reference to the Conquest of Makkah. The same is the opinion of Qatadah and Ibn Jarir. It seems to mean this: "Though Makkah has not yet fallen to you, Allah has encircled it, and as a result of this victory at Hudaibiyah, it will also fall to you. "   "



Vorige Ayah Nächste Ayah