Tafsir of Saba' 34:53

Then Allah Almighty clarified that their faith will be of no benefit because they had previously disbelieved in it.

The pronoun in **{بِهِ}** (with it) and the phrase **{وَقَدْ كَفَرُوا بِهِ مِنْ قَبْلُ}** (and they had disbelieved in it before) refer to one thing: either the Prophet Muhammad (peace be upon him), or the Qur'an, or the Truth brought by Muhammad (PBUH), with the latter being the closest and most appropriate meaning.

The phrase **{وَيَقْذِفُونَ بِالْغَيْبِ}** (and they cast [speculation] into the unseen) is the opposite of **يُؤْمِنُونَ بِالْغَيْبِ** (they believe in the unseen). This is because the unseen (revelation) descends from Allah through the tongue of the Messenger. The believer casts it (accepts it) into their hearts. As for the disbeliever, he **يَقْذِفُ بِالْغَيْبِ** (casts into the unseen), meaning he speaks of what he does not know.

The phrase **{مِنْ مَكَانٍ بَعِيدٍ}** (from a distant place) can imply that their basis for argument is distant: 1. They derived the concept of multiplicity (of partners/gods) from the fact that they cannot perform many actions unless they are numerous individuals. Similarly, they argue about the multiplicity of created beings. 2. They argued based on the inability to resurrect after death. A sick person can be treated, but once they die, they cannot restore the soul to them. Thus, drawing an analogy to Allah based on creatures is an argument with a distant basis.

Alternatively, it could mean that they used to say that if the Hour were established, then reward and bliss would be for them, as one of them said: **{وَلَئِنْ رُجِعْتُ إِلَى رَبِّي إِنَّ لِي عِنْدَهُ لَلْحُسْنَى}** (And if indeed I shall be returned to my Lord, then indeed, for me is the best [outcome] with Him) (Fussilat: 50). If this statement came from the Messenger, why would they assert it as if it were based on direct perception? That which is not rationally necessary can only be known through perception or the word of a truthful speaker. Therefore, they were speaking about the unseen from a distant place.

If one objects: "You mentioned that the Hereafter is near, so how can it be described as 'from a distant place'?" We offer two answers: 1. It is near for those who believed in Muhammad (PBUH), but for those who did not believe, they cannot affirm it, so it remains distant for them. 2. The narration refers to the Day of Resurrection. It is as if it means they were casting [speculation] from a distant place, which is the worldly life (Dunya).

Another possibility is that on the Day of Resurrection, they will say: **{رَبَّنَا أَبْصَرْنَا وَسَمِعْنَا فَارْجِعْنَا نَعْمَلْ صَالِحًا}** (Our Lord, we have seen and heard, so return us [to the world] that we may do righteous work) (As-Sajdah: 12). This is casting [a plea] into the unseen from a distant place, which is the worldly life.

And a barrier will be placed between them and what they desire, just as was done with their counterparts before them. Indeed, they were in a state of disturbing doubt.