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26.103. Darin ist wahrlich ein Zeichen, doch sind die meisten von ihnen nicht gläubig.

[ asSu'ara:103 ]


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



9.122. Wama kana almu/minuunaliyanfiruu kaffatan falawla nafara min kullifirqatin minhum ta-ifatun liyatafaqqahuu fii alddiiniwaliyundhiruu qawmahum idha radschaAAuu ilayhimlaAAallahum yahdharuuna

9.122. And the believers should not all go out to fight. Of every troop of them, a party only should go forth, that they (who are left behind) may gain sound knowledge in religion, and that they may warn their folk when they return to them, so that they may beware. (Pickthall)

9.122. Und es ist nicht an den Gläubigen, daß sie voll und ganz ausziehen. Also warum zieht nicht von jedem Teil von ihnen eine Gruppe aus, damit sie die Religion verstehen lernen, und damit sie ihre Leute warnen, wenn sie zu ihnen zurückkehren, damit sie vielleicht auf der Hut sind. (Ahmad v. Denffer)

9.122. Es steht den Gläubigen nicht zu, allesamt auszurücken. Wenn doch von jeder Gruppe von ihnen ein Teil ausrücken würde, um (mehr) von der Religion zu erlernen und um ihre Leute zu warnen, wenn sie zu ihnen zurückkehren, auf daß sie sich vorsehen mögen. (Bubenheim)

9.122. Die Gläubigen sollten nicht alle zusammen zum Kampf oder zum Studium aufbrechen. Es könnte von jeder Gemeinde eine Gruppe ausziehen, um Wissen in der Religion zu erlangen. Wenn sie zu den Angehörigen ihrer Gemeinde zurückkommen, werden sie ihnen ihr Wissen vermitteln und sie warnen, auf dass sie auf der Hut sein mögen. (Azhar)

9.122. Es ist nicht angebracht, dass die Mumin - alle zusammen aufbrechen. Wäre doch aus jeder Gemeinde von ihnen eine Gruppe aufgebrochen, um sich im Din zu bilden und ihre Leute zu ermahnen, wenn sie zu ihnen zurückkehren, damit diese sich vorsehen! (Zaidan)

9.122. Und die Gläubigen können unmöglich geschlossen (zur Belehrung über religiöse Angelegenheiten nach Medina) ausrücken. Warum rückt dann (aber) nicht von jeder Abteilung von ihnen (wenigstens) eine Gruppe aus, damit sie sich in der Religion (des Islam) unterweisen lassen und ihre Leute (vor der Strafe Allahs) warnen, wenn sie zu ihnen zurückkommen? Vielleicht werden sie sich (dann) in acht nehmen (und Buße tun). (Paret)

9.122. Die Gläubigen dürfen nicht alle auf einmal ausziehen. Warum rückt dann nicht aus jeder Gruppe nur eine Abteilung aus, auf daß sie (die Zurückbleibenden) in Glaubensfragen wohl bewandert würden? Und nach ihrer Rückkehr könnten sie (die Zurückbleibenden) ihre (ausgezogenen) Leute belehren, damit sie sich in acht nähmen. (Rasul)

Tafsir von Maududi für die Ayaat 122 bis 122

And it was not required that all the believers should leave their homes, but why did not some people from every habitation leave their homes in order to understand the Way of Islam and to warn their people when they returned to them, so that they should refrain from un-Islamic conduct? ( 120 )

Desc No: 120
In order to comprehend the meaning of this verse, v. 97 with which it is connected, should be kept in view:
"These Bedouins are most stubborn in unbelief and hypocrisy, and, in all probability, will remain ignorant of the laws of the Way which Allah has sent down to His Messenger."
In v. 97, the Qur'an merely diagnosed the disease and pointed out its symptoms. The Bedouins were suffering from the disease of hypocrisy because of their ignorance of the laws of the Way of Allah. This was so because they had not had any connections with the Centre of that knowledge. Here in this concluding portion of the Surah, the remedy of that disease has been prescribed so that they should have an understanding of Islam and its implications. It is not necessary that for this purpose all of them should leave their homes and come to AI-Madinah to learn that knowledge, but some of them should come from each habitation, clan and region to the Centres of the Knowledge (AI-Madinah, Makkah and the like) and understand Islam. Then they should go back to their own habitations and create its understanding among the common people.
This was a very important instruction that was given at the opportune moment to strengthen the Islamic Movement for, at that time, the people were entering into the fold of Islam in large numbers without its proper understanding. Obviously, this instruction was not needed in the initial stages of the Movement, for at that tune everyone who embraced Islam did so with its full understanding. No one would think of becoming a Muslim without this as this was an invitation to persecution. When the Movement became successful and won power in the land, the clans and the habitations began to enter en bloc into the fold of Islam. Naturally very few of them understood the full implications of the Faith before accepting it, but the majority of them were being carried into the fold, as it were, by the strong current that had been generated by the Movement. Outwardly this immense increase in numbers appeared to be a source of strength to Islam, but in reality such people as had no true understanding of Islam and were, therefore, not prepared to fulfil its moral obligations, were not only useless for the Islamic System but were actually harmful to it. This side of the matter became quite apparent during the preparations for the Tabuk expedition. That is why Allah sent down the instruction that necessary steps should be taken for the integration of the Islamic Community so that it may keep pace with the immense increase in its number. Therefore some people should be brought out from every habitation and taught and trained in the requirements of Islam and these in their turn should teach and train their own people so that the whole Muslim population should understand Islam and obtain the knowledge of the limits prescribed by Allah.
In this connection, it should also be clearly understood that the Command about mass education given in this verse is not merely about literacy but it had the definite aim of imparting the understanding of the Way of Islam among the masses and enabling them to refrain from un-lslamic Ways. This is the real and permanent aim of education that has been set before the Muslims by Allah Himself. Therefore every system of their education shall be judged by this criterion and shall be regarded Islamic only to the extent it fulfils this aim. It does not, however, mean that Islam is against the spreading of literacy and teaching of the purely mundane subjects to the masses, but it simply means that the primary aim of the Islamic Education shoud be the achievement of the objective which has been mentioned above in italics. Without this, it does not consider any education to be education at all, even if it were to produce Einsteins and Freuds of the age.
It will be worthwhile to consider the true significance of the words used in the context, for they created a strange misunderstanding among the people of the later period, and produced lasting poisonous effects on the religious education of the Muslims, nay, on their whole religious life in general. It is obvious that Allah used these words in order to lay down the objective of education before the Muslims, which was this: to understand the Islamic Way of life and have an insight into its system: to be familiar with its true nature and spirit so as to be able to judge and differentiate between the Islamic and the un-Islamic ways of thought and conduct in every aspect of life. But later on when the knowledge of the Muslim Law was given the technical name of (fiqh), it gradually developed into the science of the details of external form (as opposed to the spiritual aspect of the Islamic Law). As the word (fiqh) is of the same root as used in this verse, a misunderstanding was created that this Command of the Qur'an was about acquiring the knowledge of fiqh in the above-mentioned sense. It is true that this knowledge is of great importance in the Islamic System of life, but it is not all that is required by the Qur'an but only a part of the objective. It is not possible to recount here all the damages that the Muslim Community has suffered because of this misunderstanding, but suffice it to say that this is the thing, which is responsible for reducing the religious education of the Muslims to the knowledge and interpretation of the external form of Islam without paying any attention to the spirit of Islam. This inevitably resulted in making lifeless formalism the ultimate goal of the life of the Muslims. 



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