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51.53. Haben sie es denn einander eindringlich empfohlen? Nein! Vielmehr sind sie ein das Maß (an Frevel) überschreitendes Volk.

[ adDariyat:53 ]


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Tafsir auf arabisch:
Ibn Kathir Tabari Jalalain Qurtubi

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Ibn Kathir (NEU!) Jalalain ibn Abbas



8.69. Fakuluu mimma ghanimtum halalantayyiban waittaquu Allaha inna Allahaghafuurun rahiimun

8.69. Now enjoy what ye have won, as lawful and good, and keep your duty to Allah. Lo! Allah is Forgiving, Merciful. (Pickthall)

8.69. Also verbraucht, was ihr als Beute gemacht habt, als Erlaubtes, Gutes, und fürchtet Allah, Allah ist ja verzeihend, barmherzig. (Ahmad v. Denffer)

8.69. Eßt nun von dem, was ihr erbeutet habt, als etwas Erlaubtes und Gutes, und fürchtet Allah! Gewiß, Allah ist Allvergebend und Barmherzig. (Bubenheim)

8.69. Eßt nun von dem, was ihr erbeutet habt, soweit es erlaubtes, reines Gut ist! Seid fromm Gott gegenüber! Gott ist reich an Vergebung und Barmherzigkeit. (Azhar)

8.69. So eignet euch von dem als gutes Halal an, was ihr an Beutegütern gemacht habt, und handelt Taqwa gemäß ALLAH gegenüber! Gewiß, ALLAH ist allvergebend, allgnädig. (Zaidan)

8.69. Zehrt nun von dem, was ihr erbeutet habt, soweit es erlaubt und gut ist! Und fürchtet Allah! Er ist barmherzig und bereit zu vergeben. (Paret)

8.69. So esset von dem, was ihr erbeutet habt, soweit es erlaubt und gut ist, und fürchtet Allah. Wahrlich, Allah ist Allvergebend, Barmherzig. (Rasul)

Tafsir von Maududi für die Ayaat 67 bis 69

It does not behove a prophet to keep captives until he has crushed down the enemies in the land. You desire the gains of this world, but Allah desires (for you the good of) the Hereafter; and Allah is All-Powerful, All-Wise. Had there not been a decree that had already been given by Allah, you would have incurred a severe chastisement in consequence of what you have taken. So eat of what you have taken as spoils for it is lawful and pure. And fear Allah: ( 49 ) Surely Allah is Forgiving and Compassionate.

Desc No: 49
As regards the question why Allah rebuked the Muslims in v. 68 for taking ransom, the commentators have cited some traditions. According to these, after the Battle of Badr, a consultation was held in regard to the prisoners taken from the army of the Quraish. Hardrat Abu Bakr was of the opinion that they should be set at liberty after the payment of ransom but Hadrat `Umar opined that they should be slain. The Holy Prophet agreed to the opinion of Hadrat Abu Bakr and set them at liberty after the payment of their ransom. At this, Allah sent down this verse as a rebuke. But this interpretation is open to some objections.
The first difficulty of these interpreters is that they are unable to give a satisfactory explanation that might fit into the words: "Had there not been a decree that had already been given by Allah....". They say that it refers to the decree that was predestined by Allah or it means that Allah had already decreed to snake spoils of war lawful though He had not sent down this decree to the Holy Prophet. But it is obvious that a thing does not become lawful unless it is made so by an explicit Command. The second difficulty is that according to this explanation, the Holy Prophet himself and his followers become guilty of the sin of taking ransom for prisoners. Therefore one would think many times before accepting an explanation that is based on traditions emanating from a single source.
In my opinion, Allah rebuked the Muslims for not complying fully with the condition laid down in the Ordinance in XLVII: 4: "So kill the disbelievers until you crush them down; after this you may take them as prisoners; and then set them at liberty as a favour or for a ransom after the battle comes to an end. According to this previous Ordinance, there was nothing wrong in taking prisoners of war and charging ransom for them, but what was wrong was that they did not fully comply with the prior condition, that is, `until you crush them down' . For we learn that, when after the Battle of Badr the army of the Quraish was put to rout, many Muslims began to gather spoils or to take prisoners and only a few of them went in pursuit of the enemy to crush them. Had all the Muslims gone in pursuit of them, they would have crushed down their power then and there. Therefore Allah rebuked the Muslims (and not the Holy Prophet) as if to say, "O Muslims ! you have not yet fully understood the meaning of the mission of the Prophet. He is not sent to take prisoners and charge ransoms or gather spoils. The main objective of his mission is to crush down the powers of disbelief. But you are overwhelmed by the worldly Breeds again and again. During the course of this campaign, you at first desired to attack the trade caravan instead of the army of the Quraish. Then you began to gather spoils and take prisoners, and afterwards entered into a dispute regarding the division of spoils. Had We not previously given you permission for taking ransom (XLVII :4), We would have inflicted a severe chastisement on you. Very well, now you may enjoy what you have taken, but you should, in future, fear Us and refrain from incurring Our displeasure.
Imam Jassas also is of the same opinion (as expressed in his book Ahkamul-Qur an), and therefore the above interpretation is worth considering. This view is also supported by a Tradition related in Sirat-i-Ibn Hisham. According to this, the Holy Prophet noticed signs of disapproval on the face of Sa`ad bin M'uaz on the occasion, when the Muslims were gathering the spoils and taking prisoners. So the Holy Prophet said, "O Sa`ad, it appears that you do not approve this conduct of the Muslims". Sa`ad replied, "It is so, O Messenger of Allah. This is the first victory that Allah has given us over the mushriks. Therefore it would have been much better for us to crush down their power completely than to save their lives by taking them prisoners" . (Volume II, pp. 280-281).   "



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