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Tafsir of Saba' 34:46

Surah Saba' 34:46

ﲰ ﲱ ﲲ ﲳ ﲴ ﲵ ﲶ ﲷ ﲸ ﲹ ﲺ ﲻ ﲼ ﲽ ﲾ ﲿ ﳀ ﳁ ﳂ ﳃ ﳄ ﳅ ﳆ ﳇ ﳈ ﳉ ﳊ ﳋ

Say, "I only advise you of one [thing] - that you stand for Allah, [seeking truth] in pairs and individually, and then give thought." There is not in your companion any madness. He is only a warner to you before a severe punishment.

Tafsir

Al-Kashshaf

Verse range: 34:46

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{بواحدة} By one single quality. He explained it by saying: {أن تقوموا} (that you stand), as an explanatory apposition (*ʿaṭf bayān*) to it.

By their "standing," he meant either:

  1. Standing up from the gathering of the Messenger of Allah (peace be upon him) and dispersing from their assembly around him.
  2. Or, a standing that does not mean rising on one's feet, but rather "standing up" for a matter, rising to it with resolve and effort.

The meaning is: "I only admonish you with one thing; if you do it, you will attain the truth and be saved: that you stand up for the sake of Allah, sincerely, dispersing in pairs or individually, {ثم تتفكروا} (then reflect) upon the affair of Muhammad (peace be upon him) and what he has brought."

Regarding the pairs: They should reflect, and each should present the result of his thought to his companion. They should examine it together, being truthful and fair, not swayed by following desires, nor having the vein of partisanship pulse within them, until sound thought and examination lead them to the path of truth and its ways.

Regarding the individual: He should reflect within himself, using the habits of the wise and the course of their affairs.

The reason for requiring them to disperse in pairs and individually is that gathering confuses the mind, blinds the insight, prevents deliberation, and muddles speech. Furthermore, in groups, fairness decreases, injustice increases, the dust of partisanship rises, and nothing is heard except the defense of one's own sect.

{ما بصاحبكم من جنة} By this, he shows them that this matter is momentous, encompassing the dominion of this world and the Hereafter. No one would dare claim such a thing except one of two types of men: 1. A madman who does not care about being disgraced if asked for proof and failing, for he does not even know what disgrace is or what the consequences are. 2. A man of superior intellect, qualified for prophethood, chosen from among the people of the world, who would not claim it unless it were proven to him by evidence and proof. Otherwise, what benefit is there for a wise man to claim something for which he has no evidence?

You know that Muhammad (peace be upon him) is not possessed by madness. Rather, you know him to be the most balanced of the Quraysh in intellect, the most composed in forbearance, the sharpest in mind, the most sound in judgment, the most truthful in speech, the most chaste in soul, and the most complete in all the qualities for which men are praised. He is, therefore, someone about whom you should think well, favoring the side of truth over falsehood. If you do this, it will suffice you to ask him for a sign; if he brings it, it becomes clear that he is a clear warner.

If you ask: To what does {ما بصاحبكم} relate? I say: It may be an independent statement, an alert from Allah (Mighty and Majestic is He) regarding the method of examining the affair of the Messenger of Allah (peace be upon him). It is also possible that the meaning is: "Then reflect, and you will know that your companion is not possessed by madness." Some have also suggested that "mā" (ما) could be interrogative.

{بين يدى عذاب شديد} Like his saying (peace be upon him): "I have been sent at the onset of the Hour."

{قل ما سألتكم من أجر فهو لكم إن أجرى إلا على الله وهو على كل شيء شهيد}