Assalamu Alaikum und willkommen auf Eurer Webseite für Tafaasir und Übersetzungen von Quran und Sunnah.
Quran
41.27. Ganz gewiß werden Wir diejenigen, die ungläubig sind, eine strenge Strafe kosten lassen, und ganz gewiß werden Wir ihnen das Schlechteste von dem vergelten, was sie zu tun pflegten.
5.100. Say: The evil, and the good are not alike even though the plenty of the evil attract thee. So be mindful of your duty to Allah, O men of understanding, that ye may succeed. (Pickthall)
5.100. Sag: Das Üble ist nicht gleich dem Guten, und wenn auch die Menge des Üblen in dir Erstaunen weckt, und fürchtet Allah, ihr mit der Einsicht, damit es euch vielleicht wohlergeht. (Ahmad v. Denffer)
5.100. Sag: Nicht gleich sind das Schlechte und das Gute, auch wenn die Menge des Schlechten dir gefallen sollte. Darum fürchtet Allah, o die ihr Verstand besitzt, auf daß es euch wohl ergehen möge! (Bubenheim)
5.100. Sprich: "Das Böse und das Gute sind nicht gleich, auch wenn einem die Menge des Bösen imponiert." Ihr vernünftigen Menschen, fürchtet Gott, auf dass ihr Erfolg erzielen möget! (Azhar)
5.100. Sag: ‚Das Schlechte und das Gute sind nicht gleich, selbst dann nicht, solltest du an dem großen Ausmaß des Schlechten Gefallen finden.‘ So handelt Taqwa gemäß ALLAH gegenüber - ihr Verständige! -, damit ihr erfolgreich werdet. (Zaidan)
5.100. Das Schlechte und das Gute sind nicht gleich(wertig) auch wenn die (große) Menge des Schlechten (im Gegensatz zur geringen Menge des Guten) dir (Eindruck machen und) gefallen sollte. Fürchtet Allah, die ihr Verstand habt! Vielleicht wird es euch (dann) wohl ergehen. (Paret)
5.100. Sprich: "Das Schlechte und das Gute sind nicht gleich", obgleich dich auch die Menge des Schlechten in Erstaunen versetzen mag. Darum fürchtet Allah, ihr Verständigen, auf daß ihr erfolgreich sein möget. (Rasul)
Tafsir von Maududi für die Ayaat 97 bis 100
Allah has made the sacred House of the Ka'bah a means of stabilising the (community) life of the people ; the sacred month and the animal offerings and the animals which are collared as a mark of dedication (have also been made conducive to the same object) ( 113 ) so that you may know that AIIah is fully aware of all that is in the heavens and the earth and that He has perfect knowledge of everything. ( 114 ) Note it well that AIIah is very severe in punishing. and at the same time He is very Forbearing and Merciful. The only duty of the Messenger is to convey the Message ; AIIah knows whatever you disclose and whatever you hide.. Tell them, O Messenger, that the pure and the impure cannot be alike anyhow, although the abundance of the impure may allure you much. ( 115 ) . So, O people of understanding, refrain from the disobedience of AIIah : it is expected that you will attain to true success.
Desc No: 113 For Arabia, the Ka`bah was not merely a sacred place of worship, but it occupied a central position in the country and because of this and of its sanctity, it was the means of stabilising its economy and culture. The people from all over the country came there to perform Hajj and `Umrah and the huge gathering helped to create the feeling of unity among the Arabs who were otherwise torn by clannish strifes. The pilgrims who came from different clans and places met together and established cultural relations. Poetic contests helped to make their language and literature rich. Trade and commerce which were transacted on the occasion helped to satisfy the economic needs of the people. The sacred months provided peace to the Arabs for four months and this was the only period during which their caravans could travel in security from one part of the country to the other. The animals dedicated to sacrifice and the collars round their necks proved very helpful to the movements of the caravans, for the Arabs showed so much reverence for them that none dared touch them with the intention of robbery.
Desc No: 114 That is, "If you just think deeply about the wisdom contained in the sanctity of the Ka`bah and the restrictions laid down for the pilgrimage to it and the benefits accruing from it, you yourselves would be convinced that Allah, Who has prescribed these, has deep and perfect knowledge of the welfare and needs of His creatures. You will realize that each one of His Commandments is very beneficial for different aspects of human life. Even during the centuries of chaos before the advent of the Holy Prophet Muhammad (upon whom be Allah's peace), Allah had made the Ka`bah a means of security and stability for your national life though you yourselves were senselessly bent upon destroying it. In the same way, Commandments of Allah guaranteed your own security and welfare; therefore youshould, for your own good observe these, for there are hidden benefits in them that you can neither foresee nor obtain by your own devices."
Desc No: 115 This verse sets up a new standard of values, which is quite different from the standard of those who look only at the outward aspect of things. Such people usually judge things by their quantity and not by their quality. For instance, one hundred rupees are always considered greater in value than five rupees by one who does not attach any value to the means by which these might have been obtained. But contrary to this evaluation, this verse declares that if these one hundred rupees have been obtained by unfair means and those five rupees earned by fair means, then the former are less in worth because of their impurity than the latter because of their purity. According to this standard, it is not the number or the quantity of a thing that increases or decreases its true worth but the question whether it has been obtained by fair means or foul. Obviously, a drop of rose scent has greater value than a heap of filth and a cup of pure water is tar greater in worth than a cistern full of impure urine. Therefore one who is really wise will always remain content with the lawful, though it may appear to be very insignificant and worthless, and will never try to grab the unlawful, though it might appear to be very alluring and grand.
){kind=link}