34.11. Ani iAAmal sabighatin waqaddirfii alssardi waiAAmaluusalihan inniibima taAAmaluuna basiirun
34.11. Saying: Make thou long coats of mail and measure the links (thereof). And do ye right. Lo! I am Seer of what ye do. (Pickthall)
34.11. Mache Kettenhemden und miß die Maschen richtig, - und tut Rechtschaffenes, Ich habe ja, was ihr tut, im Blick! (Ahmad v. Denffer)
34.11. "Fertige Panzergewänder an und füge im richtigen Maß die Panzermaschen aneinander. Und handelt rechtschaffen, denn Ich sehe wohl, was ihr tut." (Bubenheim)
34.11. "Stelle Panzerhemden her, und füge die Ringe richtig bemessen sorgfältig ineinander!" Ihm und seinen Angehörigen sagten Wir: "Tut gute Werke! Ich sehe genau, was ihr macht." (Azhar)
34.11. „Stelle Panzerhemden her und füge die Ringe nach Maß ineinander.“ Und tut gottgefällig Gutes! Gewiß, ICH bin dessen, was ihr tut, allsehend. (Zaidan)
34.11. (und forderten ihn auf): Verfertige Kettenpanzer (saabighaat) und füge die einzelnen Teile gut aneinander (qaddir fie s-sardi)! - Und tut, was recht ist! Ich durchschaue wohl was ihr tut. (Paret)
34.11. (Und Wir sprachen:) "Verfertige lange Panzerhemden und füge die Maschen des Kettenwerks fein ineinander. Und verrichtet gute Taten; denn Ich sehe alles, was ihr tut." (Rasul)
Tafsir von Maududi für die Ayaat 10 bis 11
We had blessed David with a great bounty from Ourself. ( 14 ) (We commanded:) "O mountains, join with him in glorification," and (the same Command We gave to) the birds. ( 15 ) We made iron soft for him, saying, "Make coats of mail and set the rings in proper measure." ( 16 ) (O people of David,) "Do good works: surely I see whatever you do."
Desc No: 14 This is an allusion to the countless favours with which Allah had blessed the Prophet David. He was an ordinary young man of the tribe of Judah, living at Bethlehem. In a campaign against the Philistines he slew the giant Goliath, the great enemy of Israel, and suddenly grew in esteem of the Israelites. With this event began his rise to prominence; so much so that after the death of Saul he was first elected king of Judah in Hebron (mod. AI-KhaliD, and then a few years later he was made king over all the tribes of Israel. He took Jerusalem and made it the capital of the kingdom of Israel. It was under his leadership that for the first time in history a God-worshipping kingdom was established, whose boundaries extended from the Gulf of `Aqabah to the western banks of the River Euphrates. In addition to these favours, he was further graced with Divine bounties in the form of knowledge and wisdom, and the qualities of justice and mercy and devotion to the truth. (For details, see E.N. 273 of Al-Baqarah and E.N. 7 of Bani Isra'il).
Desc No: 15 For this please refer to AI-Anbiya': 79 and E.N. 71 thereof.
Desc No: 16 For this also please refer to AI-Anbiya': 80 and E.N. 72 thereof.
34.12. And unto Solomon (We gave) the wind, whereof the morning course was a month ' s journey and the evening course a month ' s journey, and We caused the fount of copper to gush forth for him, and (We gave him) certain of the jinn who worked before him by permission of his Lord. And such of them as deviated from Our command, them We caused to taste the punishment of flaming fire. (Pickthall)
34.12. Und für Sulaiman den Wind, sein Gang war zur Morgenstunde ein Monat und sein Gang am Abend ein Monat, und Wir haben für ihn die Quelle des Kupfers fluten lassen, und von den Dschinn war mancher, der vor ihm arbeitete, mit der Erlaubnis seines Herrn, und wer von ihnen abwich von Unserem Befehl, Wir Hessen ihn von der Strafe der Feuerflamme schmecken. (Ahmad v. Denffer)
34.12. Und Sulaiman (machten Wir) den Wind (dienstbar), dessen Morgenlauf einen Monat und dessen Abendlauf einen Monat beträgt´. Und Wir ließen die Quelle des geschmolzenen Kupfers für ihn fließen. Und unter den Ginn gab es manche, die mit der Erlaubnis seines Herrn vor ihm tätig waren. Wer von ihnen von Unserem Befehl abweicht, den lassen Wir von der Strafe der Feuerglut kosten. (Bubenheim)
34.12. Salomo haben Wir den Wind dienstbar gemacht. Der Wind legte vormittags eine Strecke zurück, die sonst mit anderen Mitteln in einem Monat zurückgelegt wurde. Desgleichen nachmittags. Und Wir gaben ihm eine Quelle mit fließendem Kupfer. Wir ließen gemäß Gottes Befehl einige Dschinn für ihn arbeiten. Wer von den Dschinn von Unserem Befehl abweichen würde, bekäme die Feuerqual zu kosten. (Azhar)
34.12. Auch für Sulaiman (machten WIR fügbar) den Wind, dessen Ausgang war nach der Morgendämmerung ein Monatsritt lang, und dessen 2 Zurückkommen abends war ein Monatsritt lang. Und WIR ließen für ihn die Quelle des geschmolzenen Kupfers fließen. Und von den Dschinn waren manche, die für ihn mit der Zustimmung ALLAHs arbeiteten. Und wer von ihnen von unserer Anweisung abweicht, ihn lassen WIR von der Peinigung der Gluthitze erfahren. (Zaidan)
34.12. Und dem Salomo (haben wir) den Wind (dienstbar gemacht), der morgens (eine Strecke, zu der man als Reisender) einen Monat (benötigt) zurücklegt, und abends ebenso. Und wir ließen die Metallquelle (`ain al-qitr) für ihn fließen. Und Dschinn (machten wir ihm dienstbar, solche), die mit der Erlaubnis seines Herrn vor ihm (allerlei schwierige) Arbeiten ausführten. Diejenigen von ihnen, die unseren Befehl mißachten, bekommen von uns Strafe des Höllenbrandes zu fühlen. - (Paret)
34.12. Und Salomo (machten Wir) den Wind (dienstbar); sein Herweg dauerte einen Monat, und sein Hinweg dauerte einen Monat. Und Wir verflüssigten ihm eine Metallquelle. Und von den Dschinn gab es welche, die unter ihm auf Geheiß seines Herrn arbeiteten. Und sollte einer von ihnen sich von Unserem Befehl abwenden, so würden Wir ihn die Strafe des flammenden Feuers kosten lassen. (Rasul)
34.13. YaAAmaluuna lahu ma yaschao minmahariiba watamathiila wadschifanin kaaldschawabiwaquduurin rasiyatin iAAmaluuala dawuudaschukran waqaliilun min AAibadiya alschschakuuru
34.13. They made for him what he willed: synagogues and statues, basins like wells and boilers built into the ground. Give thanks, O House of David! Few of My bondmen are thankful. (Pickthall)
34.13. Sie machten für ihn, was er wollte, von Gebetsstätten und Bildnissen und Schüsseln wie die Tröge und fest verankerte Kochkessel: Gebt Dank, ihr Zugehörigen Dawuds! Und wenige von Meinen Knechten sind dankend, (Ahmad v. Denffer)
34.13. Sie machten ihm, was er wollte, an Gebetsräumen, Bildwerken, Schüsseln wie Wasserbecken und feststehenden Kesseln. - "Verrichtet, ihr Sippe Dawuds, eure Arbeit in Dankbarkeit", denn (nur) wenige von Meinen Dienern sind wirklich dankbar. (Bubenheim)
34.13. Sie fertigten für ihn, was er wollte, Kultstätten, Standbilder, Schüsseln, so groß wie Becken und feststehende gewaltige Kessel. "Ihr Angehörigen Davids! Vollendet Werke, mit denen ihr Gott Dank bezeugt!" Wenige sind unter meinen Dienern, die Mir gebührend danken. (Azhar)
34.13. Sie stellten für ihn her, was er wollte von imponierenden Gebäuden, Statuen, Schüsseln wie große Teiche und unbewegliche Kochtöpfe. Vollzieht - Familie Dawuds! - Handlungen aus Dankbarkeit! Und nur Wenige von Meinen Dienern sind die sich Bedankenden. (Zaidan)
34.13. Sie machten für ihn, was er wollte: Paläste (mahaarieb), Bildwerke (tamaathiel), Schüsseln (so groß) wie Wasserbecken (dschifaan kal-dschawaabi) und (auf Füßen) feststehende Kochkessel (quduur raasiyaat). Stattet der Sippe Davids (die euch derartige Errungenschaften hinterlassen hat, euren) Dank ab! Aber (wer wird dieser Aufforderung nachkommen? Nur wenige von meinen Dienern sind wirklich dankbar. (Paret)
34.13. Sie machten für ihn, was er begehrte: Paläste und Bildwerke, Becken wie Teiche und feststehende Kochbottiche: "Wirkt ihr vom Hause Davids in Dankbarkeit." Und nur wenige von Meinen Dienern sind dankbar. (Rasul)
Tafsir von Maududi für die Ayaat 12 bis 13
And for Solomon We subjected the wind which covered a month's journey in the morning and a month's journey in the evening ( 17 ) and We made a fountain of molten copper to flow for him ( 18 ) and subdued such jinns to him who served before him by the command of his Lord. ( 19 ) Whoever from among them swerved from Our Command, We made him taste the brazing Fire. They made for him whatever he desired: lofty edifies, images, ( 20 ) bowls like troughs and immovable heavy cooking-pots. ( 21 ) O people of David, work gratefully: ( 22 ) a few of My servants only are grateful.
Desc No: 17 For this also please refer to Al-Anbiya: 81 and E.N. 74 thereof.
Desc No: 18 Some former commentators have taken this to mean that a spring from the earth had erupted for the Prophet Solomon from which molten copper flowed oat instead of water. But another interpretation of this verse can be that in the time of the Prophet Solomon the work of melting and moulding copper for different uses was done on a very large scale and the same has been referred to here as the flowing of a spring of molten copper for him. (For further details, see E.N. 74 of AI-Anbiya').
Desc No: 19 The question whether the jinns who had been subdued to the Prophet Solomon were human beings of the mountain tribes or really the jinns who are well known by this name as the hidden creation, has been discussed in detail in our commentary of Surah AI-Anbiya' and Surah An-Naml. (Please see E.N. 75 of AI-Anbiya' and E.N.'s 23, 45 and 52 of An-Naml).
Desc No: 20 The word tamathil in the Text is the plural of timthal, which in Arabic is used for every such thing as is made to resemble a natural thing, whether it is a human being, an animal, a tree, a flower, a river, or some inanimate object. Timthal is the name of every artificial thing which may have been made to resemble something made by God. " (Lisan al- Arab). "Timthal is every such picture which may have been made to resemble the likeness of something else, whether living or dead." (The Commentary, Al-Kashshaf). On this basis the statement of the Qur'an does not necessarily imply that the "images" made for the Prophet Solomon were the pictures or images of human beings and animals. They might have been floral designs or natural landscape or different kinds of decorations with which the Prophet Solomon might have decorated his buildings and works. The misunderstanding has been created by some commentators who have stated that the Prophet Solomon had got the pictures of the Prophets and the angels made for himself. They took such things from the Israelite traditions and then explained them saying that in the former Shari'ahs it was not forbidden to make the pictures. But while accepting and citing these traditions without question, these scholars did not keep in mind the fact that the Prophet Solomon was a follower of the Mosaic Law and in that Law also making of the pictures and images of human beings and animals was forbidden as it is in the Shari'ah of Muhammad (upon whom be Allah's peace). And they also did not remember that because of the enmity which a section of the Israelites bore against the Prophet Solomon they have accused him of crimes like polytheism, idolatry, sorcery and adultery. Therefore. one should not place reliance on the Israelite traditions and accept anything about this great Prophet, which might contradict any Shari'ah enjoined by God. Everyone knows that all the Prophets who came after the Prophet Moses till the Prophet Jesus among the Israelites were the followers of the Torah, and none of them had brought forth a new law, which might have abrogated the Law of the Torah. Now the Torah clearly enjoins repeatedly that making of the pictures and images of human beings and animals is absolutely forbidden. "Thou shalt not make unto thee any graven image, or any likeness of any thing that is in the heaven above, or that is in the earth beneath, or that is in the water under the earth." (Exod., 20: 4) "Ye shall make you no idols nor graven image, nor rear you up a standing image, neither shall ye set up any image of stone in your land, to bow down unto it." (Levit., 26: 1) 'Lest ye corrupt yourselves, and make you a graven image, the similitude of any figure, the likeness of male or female. The likeness of any beast that is on the earth, the likeness of any winged fowl that flieth in the air. The likeness of any thing that creepeth on the ground, the likeness of any fish that is in the waters beneath the earth." (Deut., 4: 16-18). "Cursed be the man that maketh any graven or molten image, an abomination unto the Lord, the work of the hands of the craftsman, and putteth it in a secret place." (Deut., 27: 15). In the face of these clear and express injunctions how can it be accepted that the Prophet Solomon might have employed the jinns to make pictures and images of the Prophets and the angels for him? And how can this thing be admitted on the authority of the statements of the Jews who accuse the Prophet Solomon of idolatry due to his love for polytheistic wives? (t Kings, oh., 11). However, the Muslim commentators, while citing the Israelite traditions, had made it clear that in the Shari'ah of Muhammad (upon whom be Allah's peace) this thing is forbidden; therefore, it is no more lawful for anybody to make pictures and images in imitation of the Prophct Solomon. But some people of the modern time, who want to make photography and carving of idols lawful in imitation of the West, took this verse of the Qur'an as an argument for themselves. They argue like this: "When a Prophet of Allah has done this and Allah Himself has mentioned this act of the Prophet in His Book, and has expressed no disapproval of it either, it must be lawful . " This argument of these followers of the West is wrong for two reasons. First, the word tamathil that has been used in the Qur'an, dces not explicitly give the meaning of the human and animal pictures, but it applies to the pictures of lifeless things as well. Therefore, only on the basis of this word, it cannot be concluded that it is lawful to make the human and animal pictures according to the Qur'an. Secondly, it is established by a large number of the Ahadith, which have been reported through authentic chains of transmitters, and commonly reported by many authorities, that the Holy Prophct absolutely forbade the making and keeping of the pictures of the living things. In this connection, we reproduce below the authentic Traditions of the Holy, Prophet and the verdicts given by the eminent Companions: (1) Mother of the faithful Hadrat `A'ishah has reported that Hadrat Umm Habibah and Hadrat Umm Salamah had seen a church in Habash, which had pictures in it. When they mentioned this before the Holy Prophet, he said: "The custom among those people was that when a pious man from among them died, they would build a house of worship at his grave and would make his pictures in it. On the Day of Resurrection, these people will be among the most wretched creatures in the sight of Allah." (Bukhari: Kitab as-Salat,' Muslim: Kitab al-Masajid; Nasa`i: Kitab al-Masajid). (2) Abu Hujaifah has reported that the messenger of Allah has cursed the maker of pictures. (Bukhari Kitab al-Buyu', Kitab at-Talaq, Kitab alLibas). (3) Abu Zur'ah says, "Once when I entered a house along with Hadrat Abu Hurairah I saw that a painter was making pictures at the top. Thereupon, Hadrat Abu Hurairah said, 'I have heard the Holy Prophet say: Allah says who could be more wicked than the one who tries to create a thing like My creation? Let them, if they can, create a seed or an ant'." (Bukhari: Kitab al-Libas; Musnad Ahmad. According to the tradition in Muslim, this was the house of Marwan). (4) Abu Muhammad Hudhali has reported on the authority of Hadrat `Ali: The Holy Prophet was present at a funeral prayer when he said: Who from among you would go to Madinah and demolish every idol that he sees, and level down every grave that he sees, and blot out every picture that he sees. A man said that he would go. So he went but came back without carrying out the task due to fear of the people of Madinah. Then Hadrat `Ali submitted that he would go, and the Holy Prophet allowed him to go. Hadrat `Ali went, then came back and said: I have demolished every idol and leveled down every grave and blotted out every picture. Thereupon the Holy Prophet said: "Now if any one made any of these things, he would be denying the teaching sent down on Muhammad (upon whom be Allah's peace)." (Musnad Ahmad; Muslim: Kitab al-Jana 'iz; Nasa' i (Kitab al-Jan 'iz) also contain a Tradition on the same subject). (5) Ibn `Abbas has reported: ".....And he who made a picture would be chastised and compelled to breathe the soul into it, which he will not be able to do." (Bukhari: Kitab al-Ta 'bir, Tirmidhi: Abwab al Libas; Nasa`i: Kitab az-Zinah; Musnad Ahmad). (6) Said bin al-Hasan says: "I was sitting with Ibn `Abbas when a man came and said: O Ibn `Abbas, I am a man who earns his living with his hand, and my profession is to make these pictures. Ibn `Abbas replied: I shall say to you the same that I have heard from the Holy Prophet. I have heard this from him that Allah will chastise the one who makes pictures, and . will not leave him till he breathes the saul into it, and he will never be able to breathe the soul into it. At this the man was much upset and his face turned pale. Ibn `Abbas said: Well, if you have to make the pictures, make of this tree, or of something which is lifeless. " (Bukhari: Kitab al-Buyu'; Muslim: Kitab al-Libas; Nasa`i; Kitab al-Zinah; Musnad Ahmad). (7) "Abdullah bin Mas'ud has reported that the Holy Prophet said: "On the Day of Resurrection the ones to be most severely punished by Allah would be the painters of the pictures. "(Bukhari: Kitab al-Libas; Muslim: Kitab al-Libas; Nasa`i; Kitab al-Zinah; Musnad Ahmad). (8) 'Abdullah bin `Umar has reported that the Holy Prophet said: Those who paint the pictures will be punished on the Day of Resurrection. They will be asked to put life into what they have made. (Bukhari: Kitab al-Libas; Muslim: Kitab al-Libas; Nasa`i; Kitab al-Zinah; Musnad Ahmad). (9) Hadrat 'A'ishah says that she bought a cushion in which pictures had been painted. Then the Holy Prophet came and stood at the door and did not enter. I said: "I repent before God of any sin that I may have committed." The Holy Prophet asked: "What is this cushion for?" I said: "This is here so that you may sit and may recline on it." He said: "The painters of these pictures will be chastised on the Day of Resurrection: they will be asked to put life into what they have made; and the angels (i. e. the angels of mercy) do not enter a house which has pictures in it. "(Bukhari; : Kitab al-Libas; Muslim: Kitab al-Libas; Nasa`i: Kitab az-Zinah; Ibn Majah: Kitab at-Tajarat; Mu`watta': Kitab al-Istidhan). (10) Hadrat `A'ishah says: Once the Holy Prophet came to my house, and I had hung a curtain which had pictures on it. The colour of his face changed. Then he took hold of the curtain and tore it and said: "Those who try to create like the creation of Allah will be among, those who will be severely punished by Allah on the Day of Resurrection." (Muslim: Kitab al-Libas; Bukhari: Kitab al-Libas; Nasa`i: Kitab az -Zinah). (11) Hadrat `A'ishah says: Once the Holy Prophet came back; from a journey and I had hung a curtain at my door, which had the pictures of winged horses on it. The Holy Prophet commanded me to remove it and I removed it. (Muslim: Kitab al-Libas, Nasa'i: Kitab al-Zinah). (12) Jabir bin `Abdullah says: The Holy Prophet prohibited keeping of the pictures in the house and also forbade that somebody should make pictures. (Tirmidhi: Abwab al-Libas). (13) Ibn `Abbas has related on the authority of Abu Talhah Ansari: The Holy Prophet said that the angels (i.e. of mercy) do not enter a house where there is a dog, nor where there is a picture. (Bukhari: Kitab al-Libas). (14) 'Abdullah bin `Umar says: Once Gabriel promised to pay the Holy Prophet a visit, but the time passed and he did not come. The Holy Prophet felt troubled and came out of his house and met him. When he complained to him, he (Gabriel) replied: "We do not enter a house where there is a dog or a picture. " (Bukhari: Kitab a/-Libas. Several Traditions on this subject have been related by Bukhari, Muslim, Abu Da`ud, Tirmidhi, Nasa'i, Ibn Majah, Imam Malik and Imam Ahmad on the authority of several Companions). As against these, there are some other Traditions which allow some exceptions regarding the pictures. For example, according to a tradition of Abu Talhah Ansari, it is permissible to hang the curtain of a cloth which has pictures embroidered on it. (Bukhari: Kitab al-Libas); and according to Hadrat 'A'ishah's tradition, when she tore a cloth having pictures on it and made a cushion from it to be spread on the floor, the Holy Prophet did not forbid it. (Muslim: Kitab al-Libas); and Salim bin `Abdullah bin `Umar's tradition that the prohibition is of the picture which is displayed and installed prominently and not of the one which is used as a carpet: (Musnad Ahmad). But none of these traditions contradicts the Traditions which have been cited above. None of these sanctions the making and painting of the pictures. They only tell that if a person has got a piece of cloth having pictures on it, how he should use it. In this regard, the tradition of Abu Talhah Ansari cannot at all be accepted because it contradicts many, other authentic Traditions in which the Holy Prophet not only forbade use of cloth having pictures on it as a curtain but even tore it into pieces. Moreover, Hadrat Abu Talhah Ansari's own practice that has been reported in Tirmidhi and Mu'watta', in this regard, was that he did not even like to use a piece of cloth which had pictures on it, as a carpet, not to speak of hanging it as a curtain. As for the traditions related by Hadrat `A'ishah and Salim bin `Abdullah. they only permit that if a picture is not placed prominently out of respect and esteem but is used as a carpet disrespectfully and is trodden under the feet, it could be tolerable. After all, how can these Traditions be cited for obtaining sanction for the culture which regards the art of painting and portrait making and sculpture as an enviable achievement of the human civilization, and wants to popularize it among the Muslims? The code of practice that the Holy Prophet left for his Ummah with regard to the pictures, Can be seen from the conduct and practice of the eminent Companions, which they adopted in this regard. The admitted principle of law in Islam is that the authentic and reliable Islamic Law is that which the Holy Prophet enjoined during the latter part of his life after it had passed through gradual and preliminary injunctions and exceptions. And after the Holy Prophet the eminent Companions' practice and persistence on a particular way is a proof that he left the Ummah on that way. Now Iet us sec how these holy and pious people treated and regarded the picntres. Hadrat 'Umar said to the Christians: "We do not enter your churches because there are pictures in them. " (Bukhari: Kitab as -Salat). Ibn 'Abbas would sometimes offer his Prayer in the church, but not in a church which had pictures in it. (Bukhari; : Kitab as-Salam). Abu al-Hayyaj al-Asadi says: Hadrat 'Ali said to me: "Should I not send yon on the same mission on which the Holy Prophet had sent me? And it is this that you should not leave any idol that you should not break, and you should not Ieave any grave that you should not level down, and you should not leave any picture that you should not blot out." (Muslim: Kitab al-Jana'iz; Nasa'i: Kitab al .lane 'iz). Hanash al-Kinani says: Hadrat 'AIi said to his chief of the police: "Do you know on what mission I am going to send you?-on the mission on which the Holy Prophet had sent me, that you should blot out every picture and level down every grave.' (Musnad Ahmad). This very established Law of Islam has been accepted and acknowledged by the jurists of Islam and regarded as an article of the Islamic Law. Thus, 'Allama Badruddin 'Aini writes with reference to Tauhid.' "Our elders (i. e. the Hanifite jurists) and other jurists say that making the pictures of a living thing is not only unlawful but strictly forbidden and a major sin, whether the maker has made it for a purpose where it would be held with contempt or for some other use and purpose. The making and painting of the picture anyway is unlawful, because it is an attempt to create like the creation of Allah. Likewise. the making of pictures whether in the cloth, or in the carpet, or nn a coin, or in a utensil, or in a wall, is in any case unlawful. However, making the pictures of something else, for instance, of a tree, etc., is not forbidden. Whether the picture casts a shadow or not is immaterial. The same is the opinion of Imam Malik, Sufyan Thauri, Imam Abu Hanifah, and other scholars. Qadi Iyad says that the dolls of girls are an exception, but Imam Malik; disapproved of even buying them." (`Umdat al-Qari vol. XXII p. 70). Imam Nawawi has elucidated this same view in greater detail in his commentary of Muslim. Please refer to Sharh Nawawi, Egyptian Ed., vol. XIV, pp. 81-82). This is then the injunction about the making of pictures. As regards the use of the pictures made by others, `Allama Ibn Hajar has cited the views of the jurists of Islam as follows: "Ibn 'Arabi, the Malikite jurist, says that the consensus of opinion is that the picture that casts a shadow is unlawful, whether it is regarded with contempt or not. Only the dolls of girls are an exception .. .. Ibn 'Arab; also says that the picture which does not cast a shadow but which persists (as in the printed form, unlike the reflection of a mirror) is also unlawful, whether it is regarded with contempt or not. However, if its head is cut off, or its limbs or parts are separated, it may be used. ... Imam al-Harmayn has cited a verdict according to which a curtain or a cushion having pictures on it may be used, but the picture hung on the wall or ceiling is forbidden, for it would show respect and esteem for it, while the picture on the curtain or cushion, on the contrary, would be held with contempt. ... Ibn Abi Shaibah has related on the authority of 'Ikrimah that the scholars among the immediate followers of the Companions held the opinion that the picture's being in the carpet or cushion is disgraceful for it; they also opined that the picture hung prominently is unlawful, but the one trodden under the feet is permissible. The same opinion has been cited from Ibn Sirin, Salim bin 'Abdullah, 'Ikrimah bin Khalid and Said bin Jubair." (Fath al-Bari, vol. X, p. 300). The details given above clearly show that the forbiddence of the pictures is not a controversial or doubtful matter in Islam, but it is an established article of the law according to the express instructions of the Holy Prophet, the practice of the Companions and the unanimous verdicts of the jurists of Islam, which cannot be changed by the hairsplitting of the people influenced by the alien cultures. In this connection, certain other things should also be understood so that there remains no misunderstanding in this regard. Some people try to make a distinction Between a photograph and a painting, whereas the Shari ah forbids the picture itself and not any process or method of making pictures. There is no difference between a photograph and a painting: they are both pictures. Whatever difference is there between them is due to the method of making them, and in this regard the Shari'ah injunctions make no difference between them. Some people give the argument that the picture was forbidden in Islam 'in order to put an end to idol-worship. As there is no such danger now, this injunction should be annulled. But this argument is absolutely wrong. In the first place, nowhere in the Traditions has it been said that the pictures have been made unlawful in order to avoid ûthe danger of shirk and idol-worship. Secondly, the assertion that shirk and idol-worship have been eradicated from the world is also baseless. Today in the Indo-Pak sub-continent itself there are millions of idolworshippers and polytheists. Shirk is being practised in different regions of the world in different ways. The Christian people of the Book also are worshipping the images and portraits of the Prophet Jesus and Mary and other saints; so much so that even a large number of the Muslims also are involved in the evil of worshipping others than God. Some people say that only those pictures which are polytheistic in nature should be forbidden, i. e. , pictures and images of those persons who have been made gods. As for the other pictures and images there is no reason why they should be forbidden. But the people who argue like this, in fact, become their own law-givers instead of deriving law from the Commandments and instructions of the Law-Giver, They do not know that the picture does not become the cause of polytheism and idol-worship only but has become the cause of. many other mischiefs in the world, and is becoming so even today. The picture is one of those major means by which the aura of greatness of the kings, dictators and political Ieaders has been impressed upon the minds of the common people. The picture also has been used extensively for spreading obscenity and today this mischief has touched heights unknown to previous history. Pictures have also been used for sowing discord and hatred and for creating mischief between the nations and for misleading the masses in different ways. Therefore, the view that the Law-Giver forbade the picture only in order to eradicate idol-worship is basically wrong. The Law-Giver has absolutely forbidden pictures of the living things. If we are not our own law-givers but are the followers of the-Law-Giver, we should desist from this accordingly. It is not at all lawful for us that we should propose from ourselves a basis for a particular injunction and then, on the basis of it, should declare some pictures lawful and some as unlawful. Some people refer to some apparently "harmless' kinds of pictures and say that there could be no danger from these: they could not cause the mischiefs of shirk, obscenity, political propaganda or other evils; therefore, they should not be forbidden. Here again the people commit the same error: they first propose a cause and a basis for an injunction, and then argue that when the cause is not found in a particular forbidden thing, it should not be forbidden. Furthermore, these people also do not understand the rule of the Islamic Shari ah that it dces not make vague and ambiguous boundaries between the lawful and the unlawful from which a man may not be able to judge when he is within the bounds and when he has crossed them; but it draws a clear line of demarcation which every person can see like the broad daylight. The demarcation in respect of the picture is absolutely clear: pictures of living things are unlawful and of the lifeless things lawful. This line of demarcation does not admit any ambiguity. The one who has to follow the injunctions can clearly know what is permissible for him and what is not. But, if some pictures of the living things had been declared lawful and some unlawful, no list of the two kinds of the pictures however extensive, would have made the boundary between the lawful and the unlawful clear, and the case of many pictures would still have remained ambiguous as to whether they were within the bounds of lawfulness or outside them. This is similar to the Islamic injunction about wine that one should completely abstain from it, and this marks a clear limit, Hut, if it had been said that one should abstain from such a quantity of wine as intoxicates, it would be impossible to demarcate between the lawful and the unlawful , and no one would have been able to decide what quantity of wine he could drink; and where he had to stop. (For a further discussion, see Rasa 'iI-o-Masa'il, Part 1, pp. 152-155).
Desc No: 21 This gives an idea of the generous and large scale hospitality practised by the Prophet Solomon. Big bowls like troughs had been arranged to serve as containers of food for the guests and heavy cooking pots were meant for cooking food for thousands of the people at one and the same time.
Desc No: 22 "Work gratefully": work like grateful servants. The mere verbal thankfulness of a person who acknowledges only verbally the favours done by the benefactor but uses them against his will is meaningless. The truly grateful person is he who acknowledges the favours with the tongue as well as uses and employs the favours according to the will of the benefactor. "
34.14. Falamma qadaynaAAalayhi almawta ma dallahum AAala mawtihi illadabbatu al-ardi ta/kulu minsaatahu falammakharra tabayyanati aldschinnu an law kanuu yaAAlamuunaalghayba ma labithuu fii alAAadhabi almuhiini
34.14. And when We decreed death for him, nothing showed his death to them save a creeping creature of the earth which gnawed away his staff. And when he fell the jinn saw clearly how, if they had known the unseen, they would not have continued in despised toil. (Pickthall)
34.14. Und als Wir für ihn das Sterben bestimmt hatten, wies sie nichts zu seinem Gestorbensein außer ein Tier der Erde - es fraß seinen Stecken, und als er niederfiel, wurde es den Dschinn klargemacht, daß, wenn sie das Verborgene gewußt hätten, sie nicht in der erniedrigenden Strafe verweilt hätten. (Ahmad v. Denffer)
34.14. Und als Wir für ihn den Tod bestimmt hatten, wies sie auf sein Ableben nur das Tier der Erde hin, das seinen Stab fraß. Als er dann niederstürzte, wurde den Ginn klar, daß sie, wenn sie das Verborgene gewußt, nicht (weiter) in der schmachvollen Strafe verweilt hätten. (Bubenheim)
34.14. Als Wir ihn abberiefen, war es das Ungeziefer der Erde, das sie auf seinen Tod aufmerksam machte, da es seinen Stock zerfraß. Als er hinfiel, erkannten die Dschinn, dass sie nicht so lange in der entehrenden peinvollen Strafe geblieben wären, wenn sie um das Verborgene gewusst hätten. (Azhar)
34.14. Und alsWIR für ihn den Tod bestimmten, hat sie niemand auf seinen Tod hingewiesen außer dem Holzwurm, der aus seinem Stock fraß. Und nachdem er niedergefallen war, wussten die Dschinn, dass - wenn sie das Verborgene kennen würden - sie gewiss nicht unter der erniedrigenden Peinigung blieben. (Zaidan)
34.14. Als wir dann seinen Tod beschlossen (und bewirkt) hatten, wurden sie erst durch das Tier der Erde, das seinen Stock (minsa'a) zerfraß (und so dem sich darauf stützenden Leichnam den Halt entzog), darauf aufmerksam, daß er gestorben war. Als er dann zu Boden fiel, wurde es den Dschinn klar, daß sie, wenn sie das Verborgene gewußt hätten, (damit auch von seinem Tod Kenntnis gehabt hätten und) nicht (so lange) in der erniedrigenden Strafe (der Dienstverpfichtung) geblieben wären. (Paret)
34.14. Und als Wir über ihn den Tod verhängt hatten, da zeigte ihnen nichts seinen Tod an außer einem Tier aus der Erde, das seinen Stock zerfraß; so gewahrten die Dschinn deutlich, wie er fiel, so daß sie, hätten sie das Verborgene gekannt, nicht in schmählicher Pein hätten bleiben müssen. (Rasul)
Tafsir von Maududi für die Ayaat 14 bis 14
Then, when we decreed death for Solomon, there was nothing to inform the jinns of his death except the wood louse which was eating away his staff. So, when Solomon fell down, it became clear to the Jinns ( 23 ) that if they had known the unseen, they would not have continued in the humiliating torment. ( 24 )
Desc No: 23 Another meaning of the sentence can be: "The true state and condition of the jinns became clear and exposed. " According to the first meaning, it will mean: "The jinns realized that their claim to havc the knowledge of the unseen was wrong. " According to the second, it will mean: "The people who thought that the jinns possessed the knowledge of the unseen, came to know that they had no such knowledge. "
Desc No: 24 Some modern commentators havc interpreted it as follows: As the Prophet Solomon's son, Rehoboam, was unworthy and given to luxurious living and surrounded by flatterers, he could not sustain the heavy burden of responsibility that fell on his shoulders after the death of his great father. A short time after his succession, the kingdom collapsed, and the frontier` tribes (i. e. , of the jinns) whom the Prophet Solomon had subdued by his mighty power, rebelled and broke away. But this interpretation does not at all conform to the words of the Qur'an. The scene depicted by the words of the Qur'an is somewhat like this: Death came to the Prophet Solomon in a state when he was standing or sitting with-the support of a staff. His body stood in place due to the staff, and the jinns continued to perform their duties and services, thinking that he was living. At last, when the wood-louse started eating away the staff and it became hollow from within, the Prophet Solomon's body fell down; then the jinns realized that he had died. After all, why should this clear and unambiguous description of the event be construed to mean that the wood-louse implied the unworthiness of the Prophet Solomon's son, and the staff implied his power and authority and the falling down of his body implied the disintegration of his kingdom? Had Allah meant to say all this, there was no dearth of the words in the vast Arabic language. The Qur'an, in fact, has nowhere used such enigmatic language. How could the common Arabs, who were its first addressees, have solved this riddle? Then, the most absurd part of this interpretation is that according to it the jinns imply the people of the frontier tribes whom the Prophet Solomon had subdued to perform certain services under him. The question is, which of these tribes had claimed to have the knowledge of the unseen, and whom did the mushriks regard as the knower of the unseen? A person who reads the last words of the verse with open eyes can himself see that jinn here necessarily implies a group of beings who either had themselves made a claim to have the knowledge of the unseen, or who, the people believed, had the knowledge of the unseen; and the secret of this group's being ignorant and unaware of the unseen became disclosed when they continued to serve the Prophet Solomon under the impression that he was living, whereas he had died. This statement of the Qur'an was enough to induce an honest person to revise his this opinion that the jinn imply the frontier tribes, but the people who feel shy of admitting the existence of the hidden creation called the jinn before the materialistic world stilt insist on this interpretation of theirs in spite of the plain meaning of the Qur'an. At several places in the Qur'an Allah tells that the mushriks of Arabia regarded the jinns as the associates of Allah, and as His children, and used to seek their refuge: "They set up the jinns as partners with Allah. whereas He has created them. " (Al-An'am:100). "And they have invented a blood-relationship between Allah and the jinns." (As-Saffat: 1S8). "And that, some people from among the men used to seek refuge with some people from among the jinns." (AI-Jinn: 6). One of their beliefs was that they regarded the jinns as the knowers of the unseen and hidden. and used to turn to them to obtain knowledge of the hidden things. Allah has related this event here in order to repudiate this belief and to make the Arabs realize that they are following the false creeds of ignorance without any valid reason, whereas the fact is that chest beliefs are absolutely baseless. (For further explanation, see E.N. 63 below).
34.15. Laqad kana lisaba-in fii maskanihim ayatundschannatani AAan yamiinin waschimalin kuluu min rizqirabbikum waoschkuruu lahu baldatun tayyibatunwarabbun ghafuurun
34.15. There was indeed a sign for Sheba in their dwelling place: Two gardens on the right hand and the left (as who should say): Eat of the provision of your Lord and render thanks to Him. A fair land and an indulgent Lord! (Pickthall)
34.15. Und es war schon Für Saba in ihrem Wohnort ein Zeichen - zwei Gärten, zur Rechten und Linken: "Eßt von der Versorgung eures Herrn und dankt Ihm, ein gutes Land und ein verzeihender Herr", (Ahmad v. Denffer)
34.15. Die Sabaer hatten ja in ihrem Wohnort ein Zeichen: zwei Gärten zur Rechten und zur Linken. - "Eßt von der Versorgung eures Herrn und dankt Ihm. Eine gute Ort schaft (ist es) und ein Allvergebender Herr." (Bubenheim)
34.15. Die Leute von Saba hatten ein Zeichen in ihren Wohnstätten: zwei üppige Gärten rechts und links. "Eßt von den Gaben eures Herrn, und dankt Ihm! Euer Land ist ein gutes Land, und euer Herr ist Gott, der Allvergebende." (Azhar)
34.15. Gewiß, bereits gab es für Sabaa in ihrem Wohnort eine Aya: zwei Dschannat zur rechten und zur linken (Seite): ‚Esst vom Rizq eures HERRN und seid Ihm gegenüber dankbar!‘ Dies ist eine gute Ortschaft und ER ist ein allvergebender HERR. (Zaidan)
34.15. Die Sabäer hatten doch (seinerzeit) an ihrem Wohnort ein Zeichen (das sie hätten beherzigen sollen): zwei Gärten (einen) zur Rechten und (einen) zur Linken. (Und es wurde zu ihnen gesagt:) "Eßt von dem, was euer Herr euch beschert hat, und danket ihm (dafür)! Es ist ein gutes Land (in dem ihr wohnt), und (der euch gebietet, ist) ein Herr, der bereit ist zu vergeben." (Paret)
34.15. Es gab wahrlich ein Zeichen für Saba' in ihrem Heimatland: zwei Gärten zur Rechten und zur Linken: "Esset von den Gaben eures Herrn und seid Ihm dankbar. (Euer ist) eine Stadt, die gut ist, und ein Herr, Der Allverzeihend ist!" (Rasul)
34.16. But they were froward, so We sent on them the flood of Iram, and in exchange for their two gardens gave them two gardens bearing bitter fruit, the tamarisk and here and there a lote tree. (Pickthall)
34.16. Und sie wandten sich ab, also haben Wir über sie die Flut des Dammbruchs gesandt und haben ihnen ihre zwei Gärten ausgetauscht in zwei Gärten, beide voll bitterem Essen und Tamasrisken und etwas von wenigen Lotosbäumen. (Ahmad v. Denffer)
34.16. Aber sie wandten sich ab. Da sandten Wir gegen sie die Flut des Staudammes, und Wir tauschten ihnen ihre zwei Gärten aus gegen zwei Gärten mit bitterem Ern teertrag und Tamarisken und einigen wenigen Zizyphusbäumen. (Bubenheim)
34.16. Aber sie wandten sich von Gott ab. Da schickten Wir ihnen den überflutenden §Arim-Dammbruch, und tauschten ihre beiden üppigen Gärten aus durch zwei Gärten mit bitteren Früchten, ertraglosen Tamarisken und einigen wenigen Sisyphusbäumen. (Azhar)
34.16. Dann wandten sie sich ab, dann entsandten WIR ihnen den Sturzbach des Damms und tauschten ihnen ihre beiden Dschannat ein gegen zwei Dschannat von bitteren Früchten, von Tamarisken und von ein wenig Lotosbäumen. (Zaidan)
34.16. Aber sie wandten sich ab (statt sich dankbar zu zeigen). Da sandten wir die Dammflut(katastrophe) (sail al-`arim) über sie und tauschten ihnen gegen ihre beiden (fruchtbaren) Gärten zwei (andere) ein, in denen es (nur) Dornbuschfrüchte (ukul khamt), Tamarisken (athl) und einige wenige Zizyphusbäume (sidr) gab. (Paret)
34.16. Jedoch sie kehrten sich ab; da sandten Wir eine reißende Flut gegen sie. Und Wir gaben ihnen an Stelle ihrer Gärten zwei Gärten mit bitterer Frucht und Tamarisken und wenigen Lotosbäumen. (Rasul)
34.17. Dhalika dschazaynahum bimakafaruu wahal nudschazii illa alkafuura
34.17. This We awarded them because of their ingratitude. Punish We ever any save the ingrates? (Pickthall)
34.17. Dies haben Wir ihnen vergolten, weil sie den Dank verweigerten, und vergelten Wir es einem, außer den Dankverweigernden? (Ahmad v. Denffer)
34.17. Das vergalten Wir ihnen, daß sie undankbar waren. Vergelten Wir denn sonst jemand anderem als dem Undankbaren? (Bubenheim)
34.17. So bestraften Wir sie wegen ihrer Gottlosigkeit. Wir bestrafen doch nur die Ungläubigen, die auf der Undankbarkeit beharren. (Azhar)
34.17. Dies vergalten WIR ihnen für das, was sie an Kufr betrieben. Und vergelten WIR es so außer dem äußerst Kufr-Betreibenden?! (Zaidan)
34.17. So vergalten wir ihnen dafür, daß sie undankbar waren. Wir bestrafen (nugaazi) ja doch nur jemand, der undankbar ist. (Paret)
34.17. Solches gaben Wir ihnen zum Lohn für ihre Undankbarkeit; und so belohnen Wir keinen (anderen) als den Undankbaren. (Rasul)
Tafsir von Maududi für die Ayaat 15 bis 17
For Saba ( 25 ) there was a Sign in their own dwelling-place: ( 26 ) two gardens, ( 27 ) on the right and on the left: eat of the provisions of your Lord and be grateful to Him: pure and pleasant is the land and Forgiving the Lord. But they turned away. ( 28 ) Consequently, We sent upon them a flood due to bursting of the dam ( 29 ) and replaced their two gardens by two other gardens producing bitter fruit and tamarisks and a few lote bushes. ( 30 ) This was Our retribution for their disbelief and We recompense none with such a retribution except the ungrateful.
Desc No: 25 To understand the continuity of the subject-matter one should keep in view the theme as expressed in vv.1-9. There it has been pointed out that the pagans of Arabia regarded the coming of the Hereafter as irrational, and declared openly that the Messenger who was presenting this doctrine was either a mad man or deliberately was fabricating falsehood. In reply to this, Allah first gave some rational arguments, which we have elaborated in E.N.'s 7, 8 and 12 above. Then in vv . 10-21 the story of the Prophets David and Solomon and of Saba has been related as an historical argument, which is meant to impress the reality that the history of the human species on the earth itself testifies to the law of retribution. If man studies his own history carefully he will see that this world is not a lawless kingdom, which might be functioning blindly, but it is being ruled by an All-Hearing and AII-Seeing Being, Who treats and deals with His grateful servants in one way and with the ungrateful and thankless people in quite another way. If one wants one can learn this lesson from the same history that in the Kingdom of God which has such a character, goodness and evil cannot have one and the same result. The necessary demand of its justice is that a time must come when goodness should be fully rewarded and evil fully punished.
Desc No: 26 That is, "A Sign of this that whatever they havc is the gift of some one else and not of their own creation, and a Sign of this that the one worthy of their service and worship and gratitude is that God Who has blessed them with these favours and not those who havc no share in bestowing these, and a Sign of this that their wealth is not imperishable but can perish even as it has been amassed" .
Desc No: 27 This does not mean that there were only two gardens in the whole country, but that the entire land of Saba was like a garden. Wherever a man stood, he could see a garden on his right and a garden on his left.
Desc No: 28 That is, "They adopted the way of disobedience and ingratitude instead of obedience and gratefulness."
Desc No: 29 The word 'arim as used in sayl al- arim in the Text is derived from the South Arabic word ariman, which stands for a "dam". In the ancient inscriptions that have been unearthed in the ruins of the Yaman, this word has been commonly used in this meaning. For example, in an inscription dated 542 or 543 A.D., which Abraha, the Abyssinian governor of the Yaman, had got installed after the repairs to the great dam of Maa`rib, this word has been used repeatedly in the meaning of a dam. Therefore, sayl al- arim implies a flood that comes when a dam breaks.
Desc No: 30 That is, "As a result of the flood that came after the dam burst, the whole land was laid waste. The canals which the Sabaeans had dug out by building dams between the mountains, were ruined and the irrigation system destroyed. Then the same land which had been like a garden before, became a jungle of wild growth and no eatable plants were left in it except the small plumlike fruit of the lote bushes." "
34.18. And We set, between them and the towns which We had blessed, towns easy to be seen, and We made the stage between them easy, (saying): Travel in them safely both by night and day. (Pickthall)
34.18. Und Wir haben zwischen sie und zwischen die Ansiedlung, in die Wir Segen gegeben haben, sichtbare Ansiedlungen gemacht, und Wir haben danach die Reise bemessen: Reist danach, bei Nacht und bei Tag, in Sicherheit! (Ahmad v. Denffer)
34.18. Und Wir legten zwischen ihnen und den Städten, die Wir gesegnet haben, sichtbare Städte an. Und Wir setzten das rechte Maß der Reise zwischen ihnen fest: "Reist in ihnen - Nächte und Tage - in Sicherheit umher." (Bubenheim)
34.18. Wir hatten zwischen ihnen und den gesegneten Städten, Städte aufkommen lassen, die in Sichtweite voneinander lagen und bemaßen die Entfernung so, dass sie bequem und sicher zu erreichen waren. Wir sagten: "Geht zwischen ihnen bei Nacht und bei Tage in Sicherheit hin und her!" (Azhar)
34.18. Und WIR ließen zwischen ihnen und den Ortschaften, die WIR mit Baraka erfüllten, bekannte Ortschaften sein und bestimmten die Reise durch sie. Reist durch sie wenige Nächte und Tage lang in Sicherheit! (Zaidan)
34.18. Und zwischen ihnen und den Städten, die wir gesegnet haben, legten wir (weithin) sichtbare Städte (quraa zaahira) an. Und wir bestimmten, daß sie in ihnen umherziehen sollten (um Handel zu treiben): "Zieht (mit euren Karawanen) in ihnen bei Tag und Nacht in Sicherheit (und Frieden) umher!" (Paret)
34.18. Und Wir setzten zwischen sie und die Städte, die Wir gesegnet hatten, (andere) hochragende Städte, und Wir erleichterten das Reisen zwischen ihnen: "Reist zwischen ihnen bei Tag und Nacht in Sicherheit umher." (Rasul)
34.19. But they said: Our Lord! Make the stage between our journeys longer. And they wronged themselves, therefore We made them bywords (in the land) and scattered them abroad, a total scattering. Lo! herein verily are portents for each steadfast, grateful (heart). (Pickthall)
34.19. Und sie sagten: "Unser Herr, mache es weit zwischen unseren Reise-Etappen", und sie haben sich selbst Unrecht angetan, und Wir haben sie zum Gegenstand von Berichten gemacht und zu Stücken gemacht, jedweden Stücken. Hierin sind ja bestimmt Zeichen für jeden geduldig Ausharrenden, Dankenden. (Ahmad v. Denffer)
34.19. Sie aber sagten: "Unser Herr, vergrößere die Entfernungen zwischen unseren Reise(abschnitte)n." Sie taten sich selbst Unrecht. So machten Wir sie zu(m Gegenstand von) Geschichten und rissen sie vollständig in Stücke. Darin sind wahrlich Zeichen für jeden sehr Standhaften und sehr Dankbaren. (Bubenheim)
34.19. Sie sagten: "O unser Herr! Verlängere unsere Reisen!" Sie taten sich selbst unrecht. Wir ließen sie zu Nachrichten und Geschichten werden, die sich die Menschen erzählten und zerrissen und zerstreuten sie ganz und gar. Darin sind Zeichen für jeden, der höchste Geduld übt und Gott gebührende Dankbarkeit entgegenbringt. (Azhar)
34.19. Und sie sagten: „Unser HERR! Laß große Entfernungen zwischen unseren Reisezielen sein! Und sie begingen Unrecht, so machten WIR sie zum Objekt von Erzählungen und ließen sie in vielen kleinen Gruppen auseinandergehen. Gewiß, darin sind doch Ayat für jeden äußerst sich Bedankenden, sich äußerst in Geduld Übenden. (Zaidan)
34.19. Sie aber sagten (in ihrem Übermut): "Herr! Vergrößere die Wegstrecken unserer Reisen!" Sie frevelten (damit) gegen sich selber. Da machten wir sie (und das Strafgericht, das über sie hereinbrach) zu Geschichten (über die man allerorts spricht). Und wir (ließen sie alle umkommen und) zersetzten sie (durch die Verwesung) vollständig. Darin liegen (doch) Zeichen für jeden, der Geduld übt und sich dankbar erweist. (Paret)
34.19. Jedoch sie sagten: "Unser Herr, vergrößere die Entfernung zwischen unseren Reisezielen." Und sie sündigten gegen sich selber; so machten Wir sie zu (abschreckenden) Geschichten (für die Nachfahren), und Wir ließen sie in Stücke zerfallen. Hierin sind wahrlich Zeichen für jeden Geduldigen, Dankbaren. (Rasul)
34.20. Walaqad saddaqa AAalayhim ibliisu dhannahufaittabaAAuuhu illa fariiqan mina almu/miniina
34.20. And Satan indeed found his calculation true concerning them, for they follow him, all save a group of true believers. (Pickthall)
34.20. Und es hatte schon Iblis mit seiner Meinung über sie die Wahrheit getroffen: Sie sind ihm gefolgt, außer einer Gruppe von den Gläubigen, (Ahmad v. Denffer)
34.20. Wahrlich, Iblis fand seine Meinung von ihnen bestätigt. Sie folgten ihm, außer einer Gruppe der Gläubigen. (Bubenheim)
34.20. Iblîs verwirklichte seine heimtückische List über sie, und so folgten sie ihm mit Ausnahme weniger Gläubiger. (Azhar)
34.20. Und gewiß, bereits bewahrheitet hat sich sie betreffend die Vermutung von Iblis, so folgten sie ihm außer einer Gruppe von den Mumin. (Zaidan)
34.20. Und Iblies fand die Meinung, die er von ihnen hatte (nämlich daß sie sich zum Unglauben verführen lassen würden), in der Tat bestätigt: Sie leisteten ihm mit Ausnahme eines Teiles (von ihnen), der gläubig war, Gefolgschaft. (Paret)
34.20. Und Iblis bewies wahrlich die Richtigkeit seiner Meinung von ihnen; und sie folgten ihm mit Ausnahme einer Schar von Gläubigen. (Rasul)
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