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." "
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