Tafsir of Saba' 34:46

"Say: 'I counsel you but one thing'"—that is, I do not guide you or advise you save for one single quality.

It is—as the leaders of exegesis have said—in accordance with His, the Almighty’s, saying: "that you stand for Allah." It is either in the position of an interpreted verbal noun serving as a substitute (badal) for it, or as the predicate of an omitted subject, meaning: "it is your standing." Or, it may be the object of an omitted verb, meaning: "I mean your standing."

Al-Zamakhshari permitted it to be an appositional explanation (‘atf al-bayan) for "one thing." This was objected to on the grounds that "that you stand" (an taqumu) is definite because it is interpreted as "your standing" (qiyamikum), and among the Basrans, it is a condition for an appositional explanation that it must be definite when the primary term is definite. According to the Kufans, it follows its antecedent in definiteness and indefiniteness, but disagreement in this regard is a position that no one has held.

It is apparent that Al-Zamakhshari held the view that disagreement is permissible; Ibn Malik explicitly attributed this to him in al-Tashil, and he is among the distinguished scholars of the Arabic language. It is also possible that he expressed it as an appositional explanation while intending a substitute, due to their proximity. Even Sibawayh, the imam of the discipline, refers to emphasis as an adjective, and an appositional explanation as an adjective. Furthermore, the notion that a converted verbal noun is always definite, or is always interpreted as such, is not universally accepted.

"Standing" is a metaphor for effort and diligence. It has also been said that it is literal, meaning the act of rising from the assembly of the Messenger of Allah (peace and blessings be upon him), but that is weak; the negation of this interpretation has been narrated from Ibn Jurayj. That is: that you strive and exert yourselves in this matter with sincerity for the Face of Allah, the Almighty.

"In pairs and singly"—that is, separated, two by two and one by one. For in a crowd, the mind is often distracted, preventing deep thought, leading to confused speech and a lack of fairness, as is observed in lessons where groups gather; one barely arrives at a verification of the truth in such settings. In placing "in pairs" first, there is an indication that it is more reliable and closer to tranquility. In al-Bahr, it is said it was placed first because seeking truths through two people collaborating in reflection is more beneficial than a single thought; when the truth dawns between two people, each of them reflects upon it afterward, increasing their insight. Truth is more commonly opened between two.

"Then reflect" upon his matter (peace and blessings be upon him) and what he has brought, so that you may know its truth. The pause for Abu Hatim is here.

His, the Almighty’s, saying: "Your companion has no madness" is a new beginning initiated by the Almighty to alert [the people] to the method of reflection and contemplation. It suggests that such a tremendous affair, which holds the sovereignty of this world and the hereafter, would not be claimed by a madman who does not care about being disgraced when challenged to produce proof and shown his inability. It would only be claimed by one supported by Allah, chosen for Prophethood, and confident in his argument and proof. Since you know that he (peace and blessings be upon him) is the most intelligent of people, the most truthful in speech, the keenest in soul, the most excellent in knowledge, the finest in action, and the most encompassing of human perfections, you must believe him in his claim. How much more so when he is accompanied by miracles before which solid mountains crumble!

The reference to him (peace and blessings be upon him) as "your companion" is to indicate that his state (peace and blessings be upon him) is well-known among them, as he grew up in their midst, known for what we have mentioned. It is also permissible for it to be connected to the previous verse, with a pause at "madness," on the basis that it is the object of an omitted verb of knowing, as indicated by "reflect," since reflection is the path to knowledge. That is: "Then reflect, so that you may know that your companion has no madness." Or it may be an object of "reflect," provided that reflection is a metaphor for knowledge, or an object without committing a metaphor, based on the view of Ibn Malik in al-Tashil that "reflect" (tafakkara) can take a direct object, treating it like verbs of the heart. It is also permitted that there is an implication here, meaning: "Then reflect, knowing that your companion has no madness."

Ibn ‘Atiyyah said: According to Sibawayh, it is a response [to an implicit condition], taking the place of an oath, because "reflecting" is among the verbs that grant discernment, like "to become clear" (tabayyana). According to this, reflection would be upon the signs of Allah and faith in Him, but it is as you see.

"Ma" (not) is absolutely negative. "Bi" (in/with) is in the sense of "fi" (in), and "min" is a syntactical particle (sila). It is also said that "ma" is for interrogative denial, and "min" is explanatory. It is also permitted that it is a sila particle, but that would lengthen the distance, and shortening it is better.

"He is only a warner to you before a severe punishment"—the punishment of the Hereafter. For he (peace and blessings be upon him) was sent at the breath of the Hour; he said: "I and the Hour have been sent like these two," and he (peace and blessings be upon him) joined his middle and index fingers, according to the famous report.