4.57. And as for those who believe and do good works, We shall make them enter Gardens underneath which rivers flow to dwell therein for ever; there for them are pure companions and We shall make them enter plenteous shade. (Pickthall)
4.57. Und diejenigen, die glauben und rechtschaffen handeln, werden Wir in Gärten hineingehen lassen, unter denen Gewässer fließen, ewig sind sie dort, für immer, für sie gibt es dort reine Gattinnen, und Wir lassen sie in Schatten über Schatten hineingehen. (Ahmad v. Denffer)
4.57. Diejenigen aber, die glauben und rechtschaffene Werke tun, werden Wir in Gärten eingehen lassen, durcheilt von Bächen, ewig und auf immer darin zu bleiben. Darin haben sie vollkommen gereinigte Gattinnen; und Wir lassen sie in vollkommenen Schatten eingehen. (Bubenheim)
4.57. Die Gläubigen aber, die gute Werke verrichten, führen Wir in paradiesische Gärten, unterhalb derer Flüsse fließen. Darin werden sie ewig bleiben. Sie werden reine, geläuterte Gefährten haben und sich größter Behaglichkeit gleich dem angenehmen, frischen Schatten in der Wüste erfreuen. (Azhar)
4.57. Und diejenigen, die den Iman verinnerlicht haben und gottgefällig Gutes taten, werden WIR in Dschannat eintreten lassen, die von Flüssen durchflossen sind, dort werden sie für immer und ewig bleiben. Dort haben sie gereinigte Partnerwesen, und WIR lassen sie in nicht vergehenden Schatten eintreten. (Zaidan)
4.57. Diejenigen aber, die glauben und tun, was recht ist, werden wir (dereinst) in Gärten eingehen lassen, in deren Niederungen Bäche fließen, und in denen sie ewig weilen werden. Darin haben sie gereinigte Gattinnen (zu erwarten). Und in dichten Schatten lassen wir sie kommen. (Paret)
4.57. Diejenigen aber, die glauben und gute Werke tun, wollen Wir in Gärten eingehen lassen, durch die Bäche fließen, darin werden sie ewig weilen; dort sollen sie reine Gattinnen haben, und Wir werden sie in einen wohltätigen Ort mit reichlich Schatten eingehen lassen. (Rasul)
4.57. Diejenigen (jedoch), die glauben und rechtschaffene Werke verrichten, werden Wir in Gärten einführen, durchzogen von Bächen, um ewig darin zu verweilen. Dort werden sie reine Ehepartner haben, und Wir werden sie in dichten Schatten eintreten lassen. (Périsset)
Tafsir von Maududi für die Ayaat 51 bis 57
Have you not observed those who have been given a portion of the Book? They believe in ,jibt ( 81 ) and taghut ( 82 ) and say of the disbelievers, "Even they are more rightly guided an the way ( 83 ) than the Believers." Such are the people whom Allah has cursed and you will find no helper to the one whom Allah curses. Have they any share in the Kingdom? If they had any, they would never have given even a farthing to anyone. ( 84 ) Or, are they jealous of others, because Allah has blessed them with His bounty? ( 85 ) If so, let them know that We did bestow the Book and the Wisdom upon the descendants of Abraham and blessed them with the great kingdom ( 86 ) . But some of them believed in it and others turned away from it, ( 87 ) and the burning fire of Hell suffices for those who have turned away from it. Surely We will throw into the Fire those who have rejected Our Revelations; as often as their skins shall be consumed, We will replace them by other skins so that they may taste the torment in full, for Allah is All-Powerful and All-Wise to enforce His decrees. As for those, who have believed in Our Revelations and have done righteous deeds, We will admit them to Gardens underneath which canals flow, wherein they will abide for ever, wherein they will have pure spouses, and We will admit them into thick shades.
Desc No: 81 Literally, jibt means an unreal, baseless and useless thing. In the Islamic terminology, sorcery, magic, divination, omen-taking and the like superstitious practices are called jibt. A Tradition of the Holy Prophet says, "Taking omens from the sounds of the birds and the footmarks of the animals and all other methods of divination are jibt." Thus jibt is the equivalent of supersitition.
Desc No: 82 Please refer to E.N.'s 286 and 288, AI-Bagarah.
Desc No: 83 The Jewish Rabbis had gone so low in their opposition to Islam that r' they regarded the followers of the Holy Prophet (upon whom be peace) as more misguided than even the Arab Mushriks, and declared the latter to be more rightlyguided though it was quite obvious to them that on one side there was the worship of One God without any tinge of shirk, and on the other, idolatry white had been . thoroughly condemned in the Bible.
Desc No: 84 That is, "Do they possess any portion of Divine Authority that they are sitting in judgement on the case to decide who is rightly guided and who is not?" "Had they any part in it, they would never have given a farthing to anyone else because they are so narrowminded that they are not even ready to acknowledge the Truth" It may also imply: Do they possess the kingdom of a country from which others are demanding a share, and they are finding it hard to part with it? What is being demanded of them is merely the acknowledgement of the Truth, and this they are refusing on account of jealousy.
Desc No: 85 Here they are being rebuked for showing jealousy against the Holy Prophet and his followers because they were blessed with Allah's Bounty (Prophethood) for which they themselves were looking forward in spite of being unworthy of it. Instead of showing regret for their own unworthiness which caused the loss of the Bounty, they were showing resentment against the Holy Prophet who had by His Bounty brought about the greatest spiritual, moral and intellecmal revolution in Arabia with its resulting leadership and greatness. It was their jealousy that was urging them to side with the mushrik, and to Criticise the Muslims.
Desc No: 86 à."Mulk-i-azim " refers to the leadership and guidance of the world and to the superiority over other nations that is gained by ptllRutg into practice theknowledge and wisdom of the Divine Book.
Desc No: 87 It must be kept in mind that this is the answer to the jealous talk of the children of Israel. It implies this: "Why do you feel jealous of the Prophet Muhammad (upon whom be peace) and his followers? You are the descendants of the Prophet Abraham (upon whom be peace) and so are the children of Ishmael his descendants. We promised the Prophet Abraham that We would bestow leadership of the world upon those of his descendants who would follow the Book and the Wisdom sent dawn by Us. At first We sent down the Book and the Wisdom to you, who belong to one line of his descendants, but you proved incapable of this. Now We have sent down the same to the children of Ishmael the second line of .Abraham's descendants. They have accepted it, believed in it and followad it practically. Now answer for yourselves whether you have any ground of jealousy and resentment against the ciildren of Ishmael. " "
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