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15.79. so übten Wir an ihnen Vergeltung. Beide liegen fürwahr an einem deutlichen Weg.

[ alHigr:79 ]


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Alle Suren anzeigen | Ansicht von Surah alA'raf (7)  Ayah: 64

 


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



7.64. Fakadhdhabuuhu faandschaynahu waalladhiinamaAAahu fii alfulki waaghraqna alladhiina kadhdhabuubi-ayatina innahum kanuu qawmanAAamiina

7.64. But they denied him, so We saved him and those with him in the ship, and We drowned those who denied Our token Lo! they were blind folk. (Pickthall)

7.64. Und sie haben ihn der Lüge bezichtigt, und Wir haben ihn gerettet, und diejenigen mit ihm, in dem Schiff, und Wir haben diejenigen ertränkt, die Unsere Zeichen als Lüge bezeichnet haben, sie waren ja blinde Leute. (Ahmad v. Denffer)

7.64. Sie aber bezichtigten ihn der Lüge. Da retteten Wir ihn und diejenigen, die mit ihm waren, im Schiff und ließen diejenigen ertrinken, die Unsere Zeichen für Lüge erklärten. Sie waren gewiß blinde Leute. (Bubenheim)

7.64. Sie bezichtigten ihn der Lüge. Wir aber retteten ihn und seine Gefährten in der Arche. Wir ließen die Ungläubigen, die Unsere Zeichen für Lügen hielten, ertrinken, denn sie waren absichtlich blind. (Azhar)

7.64. So haben sie ihn der Lüge bezichtigt; dann haben WIR ihn und diejenigen, die mit ihm waren, in der Arche gerettet, und haben diejenigen, die Unsere Ayat leugneten, ertrinken lassen. Sie waren ja verblendete Menschen. (Zaidan)

7.64. Da ziehen sie ihn der Lüge. Aber wir erretteten ihn und diejenigen, die mit ihm im Schiff waren, und ließen diejenigen ertrinken, die unsere Zeichen als Lüge erklärten. Sie waren alle blind. (Paret)

7.64. Doch sie bezichtigten ihn der Lüge; dann erretteten Wir ihn und die, die mit ihm im Schiff waren, und ließen jene ertrinken, die Unsere Zeichen verwarfen. Sie waren wahrlich eine blinde Schar. (Rasul)

Tafsir von Maududi für die Ayaat 62 bis 64

"I convey to you the Messages of my Lord and am your well-wisher for I know from Allah what you do not know. Do you think it strange that admonition from your Lord should come to you through a man from among your own people so that he may warn you and you may guard against error and be graced with mercy?" ( 49 ) But they treated him as an impostor. Ultimately, We rescued Noah and those with him in the Ark and drowned those who rejected Our Revelations as false. ( 50 ) Indeed they were a blind people!

Desc No: 49
he incident has been related here because what had happened between Noah (Allah's peace be upon him) and his people was exactly taking place at that time between Muhammad (Allah's peace be upon him) and his people. His Message was the same as that of Noah and the response of the chiefs to it was also the same. The chiefs of the Quraish were raising the same doubts against his Message that were raised by the chiefs of the people of Noah thousands of years before the Holy Prophet, and the same things were said in reply as were said by Noah. Further on, it has been shown in the stories of the Messengers that the attitude of their people towards their Message was the same that was being shown by the chiefs of Makkah. Thus, the Qur'an impresses on its addressees the fact that in every age, the basic deviation of each people had always been the same, and that the invitation of the Messenger of Allah had also been the same in every age, and the ultimate end of all those who denied and rejected that invitation, has always been the same and will always be the same. 

Desc No: 50
The brief descriptions of certain events from the mission of Prophets at certain places in the Qur'an have given rise to the conjecture that the whole thing was finished in a couple of meetings. They think that a prophet presented his claim before his people and they raised some objections against it. Then the Prophet answered them, but they rejected him, and declared the Message to be false. This was repeated a couple of times; then God sent down His scourge. This is a wrong conjecture made by those who are ignorant of the style of the Qur'an. These things arc only parts of the long struggle, for the Qur'an does not give all the details of a story at one and the same place. In relating some historical event, it confines itself only to that part of the story which is directly connected with the theme under discussion and leaves out all other details. As an illustration, let us cite instances of this from the story of Prophet Noah. Here the aim is to warn the people of the consequences of the denial and rejection of the Message of the Prophet. So it was not necessary to mention the long period during which the Prophet continued preaching the Message to his people. But at places where the story is related to teach fortitude to Prophet Muhammad and his Companions, a special mention has been made of the long period during which Prophet Noah went on preaching the Message. This is to encourage them that they should not lose heart by seeing no great and immediate result of their efforts of a few years but should learn a lesson from the story of Prophet Noah, who went on performing his mission with fortitude for centuries in very adverse circumstances, without losing heart. (Sec XXIX: 14).
Likewise, some people become sceptical when they read, over and over again, such a thing as this: "We drowned (destroyed) those who denied the Message and treated it as false": they ask, "Why do such things not happen now a-days?" They admit that though the rise and fall of nations is always taking place in the world, this change is of a different nature from the one described in the Qur'an, e.g., instant destruction of a nation by an earthquake or flood or storm or lightning after due notice by a Prophet. In order to remove this doubt, one should understand the difference between the case of that community in which a Prophet is born and raised from among themselves, and the one where a Prophet is not present in person. He conveys Allah's Message directly to them in their own language and presents a perfect and excellent model of it in his own person in such a convincing way as to leave no excuse whatever for them to reject it. Therefore such a community deserves the severest punishment on the spot for rejecting the Messenger of Allah after such clear Signs. Obviously the case of such a community is basically different from the case of that community which dces not receive the Message directly from the Prophet but received it through indirect means. So there is no wonder if such chastisements arc not inflicted on the spot now, as they were during the times of the Prophets. This is because after the Prophethood of Muhammad, the last in the line of prophets (Allah's peace be upon them all), no prophet has been sent, nor shall any be sent up to the Last Day.
This does not, however, mean that Allah has now totally given up the infliction of chastisements. The fact is that even now He sends disasters by way of warning or punishment on those communities which rebel against Him and deviate into error. But it is a pity that people do not turn their attention towards the real cause. Instead of looking at these as the consequences of their own evil ways, their scientists, their historians and their philosophers, who cannot go beyond physical causes, mislead them by ascribing these to some physical and historical laws. These so-called scholars do not let them turn their attention to the fact that there is Allah above them, Who first warns them of their evil ways by inflicting minor disasters, and then, if they persist in the wrong ways, He throws them into the abyss of destruction.  "



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