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 Surah Saba 34:46-54 [6/6]
  
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Verse Summary -------------------------------------------------------------------------------------
۞ قُلْSay,
إِنَّمَآ`Only
أَعِظُكُمI advise you
بِوَٲحِدَةٍۖfor one (thing),
أَنthat
تَقُومُواْyou stand
لِلَّهِfor Allah
مَثْنَىٰ(in) pairs
وَفُرَٲدَىٰand (as) individuals,
ثُمَّthen
تَتَفَكَّرُواْۚreflect.`
مَاNot
بِصَاحِبِكُم(is in) your companion
مِّنany
جِنَّةٍۚmadness.
إِنْNot
هُوَhe
إِلَّا(is) except
نَذِيرٌa warner
لَّكُمfor you
بَيْنَ يَدَىْbefore
عَذَابٍa punishment
شَدِيدٍsevere.`
﴿٤٦﴾
قُلْSay,
مَا`Not
سَأَلْتُكُمI ask you
مِّنْfor
أَجْرٍany payment,
فَهُوَbut it (is)
لَكُمْۖfor you.
إِنْNot
أَجْرِىَ(is) my payment
إِلَّاbut
عَلَىfrom
ٱللَّهِۖAllah.
وَهُوَAnd He
عَلَىٰ(is) over
كُلِّall
شَىْءٍthings
شَهِيدٌa Witness.`
﴿٤٧﴾
قُلْSay,
إِنَّ`Indeed,
رَبِّىmy Lord
يَقْذِفُprojects
بِٱلْحَقِّthe truth,
عَلَّـٰمُ(the) All-Knower
ٱلْغُيُوبِ(of) the unseen.`
﴿٤٨﴾
قُلْSay,
جَآءَ`Has come
ٱلْحَقُّthe truth
وَمَاand not
يُبْدِئُ(can) originate
ٱلْبَـٰطِلُthe falsehood
وَمَاand not
يُعِيدُrepeat.`
﴿٤٩﴾
قُلْSay,
إِن`If
ضَلَلْتُI err,
فَإِنَّمَآthen only
أَضِلُّI will err
عَلَىٰagainst
نَفْسِىۖmyself.
وَإِنِBut if
ٱهْتَدَيْتُI am guided,
فَبِمَاthen it is by what
يُوحِىٓreveals
إِلَىَّto me
رَبِّىٓۚmy Lord.
إِنَّهُۥIndeed, He
سَمِيعٌ(is) All-Hearer,
قَرِيبٌEver-Near.`
﴿٥٠﴾
وَلَوْAnd if
تَرَىٰٓyou (could) see
إِذْwhen
فَزِعُواْthey will be terrified
فَلَاbut (there will be) no
فَوْتَescape,
وَأُخِذُواْand they will be seized
مِنfrom
مَّكَانٍa place
قَرِيبٍnear.
﴿٥١﴾
وَقَالُوٓاْAnd they will say,
ءَامَنَّا`We believe
بِهِۦin it.`
وَأَنَّىٰBut how
لَهُمُfor them
ٱلتَّنَاوُشُ(will be) the receiving
مِنfrom
مَّكَانِۭa place
بَعِيدٍfar off?
﴿٥٢﴾
وَقَدْAnd certainly,
كَفَرُواْthey disbelieved
بِهِۦin it
مِن قَبْلُۖbefore.
وَيَقْذِفُونَAnd they utter conjectures
بِٱلْغَيْبِabout the unseen
مِنfrom
مَّكَانِۭa place
بَعِيدٍfar off.
﴿٥٣﴾
وَحِيلَAnd a barrier will be placed
بَيْنَهُمْbetween them
وَبَيْنَand between
مَاwhat
يَشْتَهُونَthey desire,
كَمَاas
فُعِلَwas done
بِأَشْيَاعِهِمwith their kind
مِّن قَبْلُۚbefore.
إِنَّهُمْIndeed, they
كَانُواْwere
فِىin
شَكٍّdoubt
مُّرِيبِۭdisquieting.
﴿٥٤﴾


قُلۡ اِنَّمَاۤ اَعِظُكُمۡ بِوَاحِدَةٍ ۚ اَنۡ تَقُوۡمُوۡا لِلّٰهِ مَثۡنٰى وَفُرَادٰى ثُمَّ تَتَفَكَّرُوۡا مَا بِصَاحِبِكُمۡ مِّنۡ جِنَّةٍ ؕ اِنۡ هُوَ اِلَّا نَذِيۡرٌ لَّـكُمۡ بَيۡنَ يَدَىۡ عَذَابٍ شَدِيۡدٍ‏  قُلۡ مَا سَاَ لۡـتُكُمۡ مِّنۡ اَجۡرٍ فَهُوَ لَـكُمۡ ؕ اِنۡ اَجۡرِىَ اِلَّا عَلَى اللّٰهِ ۚ وَهُوَ عَلٰى كُلِّ شَىۡءٍ شَهِيۡدٌ‏  قُلۡ اِنَّ رَبِّىۡ يَقۡذِفُ بِالۡحَـقِّ​ۚ عَلَّامُ الۡغُيُوۡبِ‏  قُلۡ جَآءَ الۡحَـقُّ وَمَا يُبۡدِئُ الۡبَاطِلُ وَمَا يُعِيۡدُ‏  قُلۡ اِنۡ ضَلَلۡتُ فَاِنَّمَاۤ اَضِلُّ عَلٰى نَـفۡسِىۡ ۚ وَاِنِ اهۡتَدَيۡتُ فَبِمَا يُوۡحِىۡۤ اِلَىَّ رَبِّىۡ ؕ اِنَّهٗ سَمِيۡعٌ قَرِيۡبٌ‏  وَلَوۡ تَرٰٓى اِذۡ فَزِعُوۡا فَلَا فَوۡتَ وَاُخِذُوۡا مِنۡ مَّكَانٍ قَرِيۡبٍۙ‏   وَّقَالُـوۡۤا اٰمَنَّا بِهٖ​ ۚ وَاَنّٰى لَهُمُ التَّنَاوُشُ مِنۡ مَّكَانٍۢ بَعِيۡدٍ ۖۚ‏  وَّقَدۡ كَفَرُوۡا بِهٖ مِنۡ قَبۡلُۚ وَيَقۡذِفُوۡنَ بِالۡغَيۡبِ مِنۡ مَّكَانٍۢ بَعِيۡدٍ​‏  وَحِيۡلَ بَيۡنَهُمۡ وَبَيۡنَ مَا يَشۡتَهُوۡنَ كَمَا فُعِلَ بِاَشۡيَاعِهِمۡ مِّنۡ قَبۡلُؕ اِنَّهُمۡ كَانُوۡا فِىۡ شَكٍّ مُّرِيۡبٍ‏ 

Translation
(34:46) Say to them, (O Prophet): “I give you but one counsel: stand up (for heaven's sake), singly and in pairs, and then think: what is it in your companion(to wit, Muhammad) that could be deemed as madness?”66 He is nothing but a warner, warning you before the coming of a grevious chastisement.67 (34:47) Say to them: “Whatever recompense I might ask of you, it shall be yours.68 My recompense is with Allah, and He is witness over everything.”69 (34:48) Say to them: “My Lord hurls down the Truth (upon me).70 He knows fully all that lies beyond the range of perception.” (34:49) Say: “The Truth has come and falsehood can neither originate nor recreate anything.” (34:50) Say: “If I go astray then the hurt of straying will come only upon me. But if I am rightly-guided, that is only because of the revelation that my Lord makes to me. He is All-Hearing, Ever Nigh.”71 (34:51) If you could only see when the unbelievers will go about in a state of terror. They will have no escape and will be seized from a place near at hand.72 (34:52) They will then say: “We believe in it”;73 but whence can they attain it from so far-off a place?74 (34:53) They disbelieved in it before and indulged in conjectures from far away.75 (34:54) A barrier will be placed between them and what they desire, as was done with the likes of them before. Surely they were in a disquieting doubt.76

Commentary

66. That is, free yourselves of selfish interests and whims and prejudices and consider this sincerely for the sake of Allah: consider this singly as well as jointly in two and three and four in an objective manner and consider it well and deeply. What after all can be the reason that the person whom you call a madman today was, until yesterday, being looked upon as a very wise man among you? The incident that happened a little before his appointment to Prophethood is well known among you. When after the reconstruction of the Kabah the different clans of the Quraish were going to clash among themselves on the question as to who should place the Black Stone in the wall, you yourselves had unanimously agreed to accept Muhammad (peace be upon him) as the arbitrator, and he had settled the question amicably to the entire satisfaction of all concerned. Now, how is it that you have started calling the same person mad, whose wisdom and sagacity has been thus tested and experienced by your whole nation? What is it if not stubbornness? Do you really mean the same that you say with your tongues?

67. That is, do you call him mad only for this reason? Do you regard someone wise who finds you following the path of ruin and applauds you. Do you regard someone mad who warns you beforehand of the coming of a disaster and shows you the way to safety and well-being?

68. Another meaning of this can be: “I do not ask anything but your well-being: My only recompense is that you should be reformed.” This thing has been expressed at another place thus; “O Prophet, say to them: I do not ask of you any recompense for this: I only ask of the one, who will, to adopt the way of his Lord.” (Surah Al-Furqan, Ayat 57).

69. That is, “The accusers may say whatever they like but Allah knows everything. He is a witness that I am a selfless person. I am not perforating this mission for any selfish motive.”

70. The words yaqdhifu bil-haqq give two meanings:

(1) He inspires me with the knowledge of the truth by revelation. and,

(2) He is making the truth to prevail. He is crushing falsehood by means of the truth.

71. From this verse some people of the modern age have argued thus: According to it the Prophet (peace be upon him) also could go astray: rather used to go astray. That is why Allah has made the Prophet (peace be upon him) himself say: “If I have gone astray, I am myself responsible for this. And I am on right guidance only when my Lord sends down revelation (i.e. verses of the Quran) to me.” By this wrong interpretation these unjust people in fact want to prove that the Prophet’s (peace be upon him) life was, God forbid, a combination of guidance and error, and Allah had made him confess this before the disbelievers lest one should adopt his obedience completely, taking him to be wholly on right guidance. The fact however is that whoever considers the theme in its correct context will know that here the words, if I have gone astray, are not meant to give the meaning that the Prophet (peace be upon him) actually used to go astray, but it means: “If I have gone astray, as you accuse that I have, and my claim to Prophethood and my this invitation to Tauhid are the result of the same deviation, as you seem to imagine, then the burden of my going astray, will be on me alone; you will not be held responsible for it. But if I am on right guidance, as in fact I am, it is because I receive revelation from my Lord, by virtue of which I have obtained the knowledge of the guidance. My Lord is near at hand and is hearing everything. He knows whether I have gone astray or I am on right guidance from Him.”

72. That is, “On the Day of Resurrection, every culprit will be seized in a way as though he lay in hiding close by. As he will try to flee, he will be seized immediately.”

73. “We do believe (now) in it”: “We believe in the message presented by the Messenger in the world.”

74. That is, “They should have believed when they lived in the world; they have come a long way away from it. After having arrived in the next world how can they get a chance to repent and believe?”

75. That is, they used to charge the Messenger (peace be upon him) and the believers with false accusations and used to taunt and mock his message. Sometimes they said he was a sorcerer or a madman; sometimes they ridiculed Tauhid and the concept of the Hereafter; sometimes they invented the story that someone has taught him everything; and sometimes they said that the believers had started following him only on account of folly and ignorance.

76. As a matter of fact, no one adopts shirk and atheism and denial of the Hereafter by conviction, nor can he, for conviction comes from knowledge. And no one has the knowledge that there is no God, or that many others have a share in divine authority, or that there should be no Hereafter. Thus, whoever has adopted these beliefs in the world, has raised a structure on mere conjecture, which has no basis except doubt and suspicion, and this suspicion has led him to sheer error. Consequently, they doubted God’s existence, they doubted the truth of Tauhid, they doubted the coming of the Hereafter; so much so that they made this doubt their faith and did not listen to the Prophets and expended and wasted their entire lifetime indulging in a wrong creed and wrong way of life.