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91.7. und einer (jeden) Seele und Dem, Der sie zurechtgeformt hat

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66.5. AAasa rabbuhu in tallaqakunnaan yubdilahu azwadschan khayran minkunna muslimatinmu/minatin qanitatin ta-ibatinAAabidatin sa-ihatin thayyibatinwaabkaran

66.5. It may happen that his Lord, if he divorce you, will give him in your stead wives better than you, submissive (to Allah), believing, pious, penitent, inclined to fasting, widows and maids. (Pickthall)

66.5. Es kann sein, daß sein Herr, wenn er sich von euch scheidet, ihm bessere Gattinnen eintauscht als euch, frieden machend ergebene, gläubige, gehorsame, reuig umkehrende, gottdienende, verzichtende, schon verheiratet gewesene und Jungfrauen. (Ahmad v. Denffer)

66.5. Vielleicht wird sein Herr ihm, wenn er sich von euch (allen) scheidet, zum Tausch (andere) Gattinnen geben, (die) besser (sind) als ihr: muslimische, gläubige, demütig ergebene, in Reue umkehrende, (Allah) dienende und umherziehende, früher verheiratete oder Jungfrauen. (Bubenheim)

66.5. Vielleicht wird Gott ihm, wenn er sich von euch scheiden lässt, an eurer Stelle bessere Ehefrauen geben, die sich Gott ergeben, innig an Ihn glauben, Ihm unterwürfig sind, reumütig zu Ihm finden, Ihm dienen und Ihn auf verschiedene Weise andächtig anbeten, Frauen, die bereits verheiratet waren und andere, die Jungfrauen sind. (Azhar)

66.5. Vielleicht tauscht ihm sein HERR, wenn er euch gegenüber Talaq-Scheidung vollzieht, andere Gattinnen ein, die besser als ihr sind, die islam-praktizierend, iman-verinnerlichend, viel betend, bereuend, ALLAH dienend, fastend/hidschra-unternehmend, nicht jungfräulich und jungfräulich sind. (Zaidan)

66.5. Wenn er euch (Frauen) entläßt, wird sein Herr ihm vielleicht Gattinnen zum Tausch geben, die besser sind als ihr: Frauen, die den Islam angenommen haben (muslimaat), die gläubig sind, (Allah) demütig ergeben (qaanitaat), bußfertig, fromm, fastend, solche, die schon verheiratet waren (thaiyibaat) oder noch Jungfrauen sind. (Paret)

66.5. Vielleicht wird sein Herr ihm, wenn er sich von euch scheidet, an eurer Stelle bessere Frauen als euch geben, muslimische, gläubige, gehorsame, reuige, fromme, fastende (Frauen), Thaiyibat und Jungfrauen. (Rasul)

Tafsir von Maududi für die Ayaat 4 bis 5

If you both (women) repent to Allah, (it is better for you), for your hearts have swerved from the right path ( 7 ) and if you supported each other against the Prophet, ( 8 ) you should know that Allah is his Protector, and after Him Gabriel and the righteous believers and the angels are his companions and helpers. ( 9 ) It may well be that if the Prophet divorces all of you, Allah will give him in your place better wives, ( 10 ) who are true Muslims, who are believing ( 11 ) and obedient, ( 12 ) penitent, ( 13 ) worshipping' ( 14 ) and given to fasting,' ( 15 ) be they previously married or virgins.

Desc No: 7
The word saghat in the original is from Baghy which means to swerve and to become crooked. Shah Waliyullah and Shah Rafi'uddin have translated this sentence thus: "Crooked have become your hearts." Hadrat 'Abdullah bin Mas'ud, 'Abdullah bin 'Abbas, Sufyan Thauri and Dahhak have given this meaning of it: "Your hearts have swerved from the right path." Imam Razi explains it thus: "Your hearts have swerved from what is right, and the right implies the right of the Holy Prophet (upon whom be Allah's peace)." And 'Allama Alusi's commentary is Although it is incumbent on you that you should approve what the Holy Messenger (upon whom he peace) approves and disapprove what he disapproves, yet in this matter your hearts have swerved from conformity with him and turned in opposition to him. " 

Desc No: 8
The word tazahur means to cooperate mutually in opposition to another person, or to be united against another person. Shah Waliyullah has translated this sentence, thus: "If you mutually join together to cause distress to the Prophet. " Shah 'Abdul Qadir's translation is: "If you both overwhelm him." Maulana Ashraf 'AII Thanwi's translation urns: "And if you both continued to work thus against the Prophet. " And Maulana Shabbir Ahmad 'Uthmami has explained it thus: ,"lf you two continued to work and behave thus (against the Prophet)."

The verse is clearly addressed to two ladies and the context shows that these ladies arc from among the wives of the Holy Prophet (upon whom be peace) for in vv. 1-5 of this Surah the affairs concerning the Holy Prophet's wives only have been discussed continuously, and this becomes obvious from the style of the Qur'an itself. .As for the question who were the wives, and what was the matter which caused Allah's displeasure, the details are found in the Hadith. In Musnad Ahmad, Bukhari, Muslim, Tirmidhi and Nasa'i, a detailled tradition of Hadrat 'Abdullah bin 'Abbas has been related, which describes the incident with sane variation in wording. Ibn 'Abbas says:

"I had been thinking a long time to ask Hadrat 'Umar as to who were the two of the Holy Prophet's wives, who had joined each other against him, and about whom Allah sent down this verse: In tatuba.....; but I could not muster courage because of his awe-inspiring personality until he left for Hajj and I accompanied him. On our way back while helping him to perform ablutions for the Prayer at one place I had an opportunity to ask him this question. He replied: they were 'A'ishah and Hafsah. Then he began to relate the background, saying: "We, the people of Quraish, were used to keeping our women folk under strict control. Then. when we came to Madinah, we found that the people here were under the control of their wives, and the women of Quraish too started learning the same thing from them. One day when I became angry with my wife, I was amazed to see that she argued with me. I felt badly about her conduct. She said, 'Why should you feel so angry at my behaviour? By God, the wives of the Holy Prophet (upon whom be peace) answer him back face to face,' (the word in the original is li yuraji nahu) and some one of them remains angrily apart from hire for the whole day. (According to Bukhari: the Holy Prophet remains angry and- apart from her the whole day). Hearing this I came out of my house and went to Hafsah (who was Hadrat `Umar's daughter and the Holy Prophet's wife). I asked her. Do you answer back to the Holy Prophet (upon whom be peace) face to face? She said: Yes. asked: And does one of you remain apart from him for the whole day (According to Bukhiiri: the Holy Prophet remains angry and apart from her for the entire day). She said: Yes. I said: Wretched is the one from among you, who behaves thus. Has one of you become so fearless of this that Allah should afflict her with His wrath because of the wrath of His Prophet and she should perish? So, do not be rude to the Prophet (here also the words are: la turaji-'i), nor demand of him anything, but demand of me whatever you desire. Do not be misled by this that your neighbor (i.e. Hadrat `A'ishah) is more beautiful and dearer to the Holy Prophet. After this I left her house and went to the house of Umm Salamah, who was related to me, and talked to her on this subject. She said: Son of Khattab, you are a strange man: you have meddled in every matter until you are now interfering in the affair between Allah's Messenger and his wives. She discouraged me. Then it so happened that an Ansari neighbor came to my house at night and he called out to me. We used to sit in the Holy Prophet's assembly by turns and each used to pass on to the other the news of the day of his turn. It was the time when we were apprehending an attack by the Ghassanids any time. On his call when I came out of my house, he said that something of grave significance had happened. 1 said: Have the Ghassanids launched an attack? He said: No, but something even more serious! The Holy Prophet (upon whom be peace) has divorced his wives. I said: Doomed is Hafsah (the words in Bukhari are: Raghima anfu Hafsah wa `Aishah). I already had a premonition of this."

We have left out what happened after this, how next morning Hadrat 'Umar went before the Holy Prophet and tried to appease his anger. We have described this incident by combining the traditions of Musnad Ahmad and Bukhari. In this the word muraj`at which Hadrat `Umar has used cannot be taken in its literal sense, but the context shows that the word has been used in the sense of answering back face to face and Hadrat `Umar's saying to his daughter: La turaji- `I Rasul Allah clearly has the meaning: Do not be impudent to the Messenger of Allah, Some people say that this is a wrong translation, and their objection is: Although it is correct to translate muraja `at as answering hack, or answering hack face to face, yet it is not correct to translate it as "bing impudent" . These objectors do not understand that if a person of a lower rank or position answers back or retorts to a person of a higher rank and position, or answers him back face to face this very thing is described as impudence. For example, if a father rebukes his son for something or feels angry at his behaviour, and the son instead of keeping quiet or offering an excuse, answers back promptly this could only he described as impudence. Then, when the matter is not between a father and a son, but between the Messenger of Allah and an individual of his community, only a foolish person could say that it was not impudence.

Some other people regard this translation of ours as disrespectful, whereas it could be disrespectful in case we had had the boldness to use such words in respect of Hadrat Hafsah from ourselves. We have only given the correct meaning of the words of .Hadrat 'Umar, and these words he had used while scolding and reproving his daughter for her error. Describing it as disrespectful would mean that either the father should treat his daughter with due respect and reverence even when scolding and rebuking her or else the translator should render his rebuke and reproof in a way as to make it sound respectful and reverent.

Here, what needs to be considered carefully is that if it was such an ordinary and trivial matter that when the Holy Prophet said something to his wives they would retort to Him, why was it given so much importance that in the Qur'an Allah administered a severe warning directly to the wives themselves? And why did Hadrat 'Umar take it as such a grave matter that first he reproved his own daughter, then visited the house of the other wives and asked them to fear the wrath of Allah? And, about all, was the Holy Prophet (upon whom be peace) also so sensitive that he would take offence at minor things and become annoyed with his wives, and was he, God forbid, so irritable that once having been annoyed at such things he had severed his connections with all his wives and retired to his private apartment in seclusion? If a person considers these questions deeply, he will inevitably have to adopt one of the two views in the explanation of these verses Either on account of his excessive concern for reverence for the holy wives he should not at all mind if a fault is imputed to Allah and His Messenger, or else he should admit in a straightforward way that at that time the attitude and behaviour of these holy wives has actually become so objectionable that the Holy Prophet (upon whom be peace) was justified in becoming annoyed over it, and more than that, Allah Himself was justified that He should administer a severe warning to the wives on their unseemly behaviour and attitude. 

Desc No: 9
That is, "You would only harm yourselves if you upheld and supported each other against the Messenger of Allah (upon whom be Allah's peace), for none could succeed against him whose Protector was Allah and who had Gabriel and the angels and all the righteous Believers on his side. " 

Desc No: 10
This shows that the fault did not lie only with Hadrat 'A'isha and Hadrat Hafsah but the other wives also had some share in it. That is why, after them, all the other wives too, have been warned in this verse. No light has been thrown on the nature of the error in the Qur'an. However, some details are found in the Hadith, which we shall relate below.

In Bukhari, a tradition has been reported from Hadrat Anas, saying that Hadrat 'Umar said: "The Holy Prophet's wives because of their mutual envies and rivalries had utterly displeased him. At this 1 said to them: It may well be that if the Holy Prophet divorced you, Allah would give him in your place better wives than you. " Ibn Abi Hatim has, on the authority of Hadrat Anas, reported the statement of H_ adrat Umar in these words: "I was informed that a discord had been created between the Holy Prophet (upon whom be peace) and his wives. At this I went to each of them and asked them to refrain from vexing the Holy Prophet; otherwise Allah would give him in their stead better wives than them selves. So much so that when I went to the last of them (and according to a tradition of Bukhari, to Umm Salamah), she said to me: O `Umar, is not the Holy Prophet (upon whom be peace) himself enough to admonish his wives? Then why should you come out to counsel them? This made me quiet, and after this Allah sent down this verse.'

In Muslim, Hadrat `Abdullah bin 'Abbas has related that Hadrat 'Umar said to him: "When the Holy Prophet (upon whom be Allah's peace) separated himself from his wives, I went to the Mosque and found the people worried and upset and playing with pebbles and saying to one another: 'The Holy Prophet (upon whom be peace) has divorced his wives.' After this Hadrat `Umar related his visiting the apartments of Hadrat 'A'ishah and Hafsah and admonishing them. then said: I went before the Holy Prophet (upon whom be peace) and said: Why do you feel upset with regard to your wives? If you divorce them, Allah is with you, all the angels and Gabriel and Michael arc with you, and I and Abu Bakr and all the Believers are with you. I thank Allah that seldom has it so happened that I said a thing and did not have hope from Allah that He would testify to what I said. So, after this these verses of Surah At-Tahrim were sent down. Then I asked the Holy Prophet: Have you divorced your wives'? He said: No. Thereupon I stood at the entrance of the Mosque and announced in a loud voice: The Holy Prophet has not divorced his wives."

The traditions related in Bukhari from Hadrat Anas and in Musnad Ahmad from Hadrat 'Abdullah bin `Abbas, Hadrat 'A'ishah and Hadrat Abu Hurairah say that the Holy Prophet had pledged to remain away from his wives for a month and he retired in seclusion to his apartment. When 29 days passed, Gabriel carne and said; "You have fulfilled your oath: a month has come to completion."

Hafiz Badruddin 'Aini in 'Umdat al-Qari has related this on the authority of Hadrat 'A'ishah: The wives of the Holy Prophet had become divided into two parties. one party consisted of Hadrat 'A'ishah herself and Hadrat Hafsah. Hadrat Saudah and Hadrat Safiyyah, and the other of Hadrat Zainab, Hadrat.Umm Salamah and the rest of the wives.

These traditions indicate to some extent the conditions ,that existed in the Holy Prophet's domestic life at that time, which made it necessary that Allah Almighty should intervene and reform the attitude of the holy wives. Although the wives were the best ladies of society, yet they were human beings and were not tree from human weaknesses. Sometimes when it became difficult for them to lead a life of continous poverty and hardship, they would become restive, impatient and would start pressing the Holy Prophet for better maintenance. At this Allah sent down vv. 28-29 of Surah AI-Ahzah and admonished them to the effect: 'If you seek the world and it adotnments,.0ur Messenger will give you of these and send you of in a good way. But if you seek Allah and His Messenger and the Hereafter, you should bear up against the hardships with patience, which you might have to face when living with the Messenger." (For details, see E.N. 41 of Surah Al-Ahzab and the Introduction to it). Then on account of the feminine nature they sometimes happened to behave in a way, which though not unusual in everyday human life, did not go well with the unique dignity and great responsibilities of the house to which Allah had given them the honour to belong. So, when it was apprehended that those things might embitter the Holy Prophet's domestic life and might even adversely affect the great mission that Allah had entrusted to him, He sent down this verse in the Qur'an, and reformed them so that the holy wives may realize the responsibilities of the position and rank which they had attained as the life-companions of the Last Messenger of Allah, and should not regard themselves as.ordinary women and their household as a common household. The very first sentence of this verse was such as might have caused Their hearts to shudder. There could be no severer warning for them than ,this: `It may well be that if the Prophet divorces all of you, Allah will give him in your place better wives than yourselves." In the first place, even the thought of being divorced by the Prophet (upon whom be Allah's peace) was unbearable for them: more than that, this would deprive them of the honour of being Mothers of the Believers, and the other women whom Allah would give as wives to the Prophet would be better than them, After this it was no longer possible for the holy wives to behave in a way as would have occasioned a reproof from Allah. That is why we find only two places in the Qur'an where these select and distinguished ladies have been administered a warning, in Surah Al-Ahzab and here in Surah ,At-Taltrim. 

Desc No: 11
In the places where the words .muslim and mu min have been used together, muslim means the one who carries out Divine commands practically, and mu min the one who believes sincerely and truly Thus, the foremost quality of the best Muslim wives is that they should be believing in Allah and His Messenger and His Religion (din) sincerely and also practically following Allah's Religion in their morals, habits, customs and conduct. 

Desc No: 12
"Obedient" has two meanings and both are implied here (1) They are obedient to Allah and His Messenger: (2) they are obedient to their husbands. 

Desc No: 13
The word taÆib when used as attribute of a man does not imply the one who offers repentance only once but the one who continues to implore Allah again and again for the forgiveness of his mistakes, whose conscience is alive and active, who is always a are of his weaknesses and errors and is penitent for them. Such a person never feels proud, arrogant and conceited, but is gentle and clement by nature. 

Desc No: 14
A worshipper can never be so heedless of God as a non-worshipper. This also helps much in making a woman a good wife. Being devout she adheres to the bounds set by Allah, recognizes and discharges the rights of others and keeps her faith fresh and alive at all times. Because of these qualities she can better be expected that she would not reject obedience to Divine Commands. 

Desc No: 15
The word sa ihat in the original has been interpreted by several companions and large number of their successors to mean the same as sa imat 1 those given to fasting). The reason why the word siyahat journeying has been used for fasting is that in the ancient times journeys were mostly undertaken by the monks and ascetics, who had no provisions and had to go without food till they got something to eat from somewhere. On that account fasting also is a kind of asceticism, for a faster has to remain hungry until the time of breaking the fast. Ibn Jarir in his Commentary of At-Taubah 12 has cited a saying of Hadrat 'A'ishah, saying: "The journeying (i.e. asceticism) of the Ummah is fasting. Here, making mention of fasting as an attribute of the pious wives dces not mean that they observe the obligatory fasting month of Ramadan only but that they observe voluntary fasts also besides the obligatory fasts.

Addressing the holy wives Allah's saying: "If the Holy Messenger divorces all of you, Allah will give him in your place better wives who will have this quality" does not mean that the wives were not virtuous, but it means; "Give up your wrong conduct which is causing so much distress to the Holy Prophet; instead, pay attention to developing in yourselves these noble qualities to the highest degree.'  "



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