Surah Saba' ([The People of] Saba) 34 : 46

Overview (Verses 46 - 50)

A Search for the Truth
 
At this point the Prophet is instructed to call on them in all sincerity to search for the truth, to distinguish between what is false and what is true, and to assess the situation they are in, free of distortion and fabrication: Say: I counsel you one thing: stand before God, in pairs or singly, and think: there is no madness in your Companion [Muĥammad]. He is only a warner to you of awesome suffering to come. (Verse 46) This is an invitation to stand before God, in all sincerity, removing from one’s mind all personal prejudices, interests, motivations, desires, environmental and social influences. It is an invitation to look at the facts, plain and simple. This invitation seeks to put before their eyes the plain argument of human nature, away from everything that blurs or obscures what is clear and simple. At the same time, it is a simple means to search for truth, discarding all outside influences and being mindful only of God.
 
There is only ‘one thing’, that ensures that the way is the right one and the method sound. This is to stand before God in all sincerity, looking to satisfy no prejudice, or ensure any personal gain or interest; and to be free of all influences and pressures; and then to think and reflect in complete sincerity. What, then, is this one thing? “Stand before God, in pairs or singly:” ‘in pairs’ so that one can speak frankly to another and argue with him, without being influenced by the masses and their spontaneous reactions, and ‘singly’ so that you can face the facts in a cool and reflective way.
 
“And think: there is no madness in your Companion [Muĥammad].” (Verse 46) You have known him for a long time, and everything you have seen from him points to his wisdom and logic. He does not say anything that could cause anyone to suspect the soundness of his mind. He only says powerful words of wisdom that are plainly stated.
 
“He is only a warner to you of awesome suffering to come.” (Verse 46) This statement shows the suffering to be close at hand, and the warning precedes it by only by one step, hoping to save anyone who listens. It is like an alarm warning of a fire that threatens lives. It urges immediate action to escape inevitable suffering.
 
Quoting one of the Prophet’s Companions, Imam Aĥmad relates the following ĥadīth: “The Prophet came out one day and called us three times, then said: ‘Do you realize what my position is in relation to you?’ People said: ‘God and His Messenger know best.’ He rejoined: ‘My position in relation to you is like that of a community who feared that an enemy might be heading towards them, so they sent one of them to gather intelligence. As he went about his mission, he saw the enemy drawing near, and he moved fast to warn his people. However, he feared that he might be caught by the enemy before he could warn his people. So he waved his robe and shouted: the enemy is nigh; the enemy is nigh.’“ In another ĥadīth, the Prophet is quoted as saying: “I was sent with my message at the approach of the Last Hour: it could have almost been ahead of me.”
 
That was the first note: powerful and inspiring. It is closely followed by another note: “Say: If I have ever asked you for any reward, you can keep it. My reward rests with none other than God. He is witness to everything.” (Verse 47) At first the sūrah called on them to think carefully about the man delivering the message and the fact that he is of sound mind, without the faintest trace of madness. Now they are asked to think about the reasons that motivate him to warn them against the painful suffering that may befall them: what is his interest in all this? How can he benefit by it? The Qur’ān orders the Prophet to put this to them in a way that fits with their logic and touches their consciences: “If I have ever asked you for any reward, you can keep it.” Take it all! Whatever I asked you, you keep for yourselves. This combines sarcasm with guidance and instruction: “My reward rests with none other than God.” (Verse 47) It is He who has charged me with this message and He gives me my reward for it. It is to Him alone that I look for reward. If a person expects to be rewarded by God, all that others can offer is trifling. “He is witness to everything.” (Verse 47) He sees and knows everything. Nothing is hidden from Him. He is my witness in whatever I intend, say or do.
 
The third note is stronger and faster: “Say: My Lord hurls forth the truth. He has full knowledge of all that is beyond the reach of people’s perception.” (Verse 48) What I have given you is the truth, which is powerful in its own right. However, it is God who hurls it forth: who can stand up to His truth? It is like a missile whose trajectory penetrates what otherwise would not be possible to penetrate. The one who hurls it is God, who ‘has full knowledge of all that is beyond the reach of people’s perception.’ When He hurls it, He is fully aware of what takes place. No goal is hidden from Him and no shield or fortification can stop what He hurls.
 
The fourth note is just as fast and strong: “Say: The truth has now come. Falsehood neither creates anything new, nor restores anything.” (Verse 49) This truth has now come, in one of its forms, in the message embodied in the Qur’ān and its straight path. The Prophet is ordered here to declare the coming of the truth, strong, overpowering, rising high and imposing its authority: “Falsehood neither creates anything new, nor restores anything.” (Verse 49) Falsehood is done for: it has no life of its own and nowhere to function. It is destined for a miserable end. As we listen, we feel as if the end has already been sealed.
 
This is indeed the case. Ever since the Qur’ān was revealed, the truth has been established on solid foundations. Compared with its clarity and power, falsehood is nothing more than a futile argument which is known to be so. Falsehood may appear to triumph in certain situations, but this is not a victory over the truth, but rather over the people who claim loyalty to it; it’s a triumph of people, not principles. Such a victory is temporary, not permanent. The truth remains the same: clear and simple.
 
The final note says: “Say: Were I to go astray, I would but go astray to the loss of myself. But if I am on the right path, it is through what my Lord reveals to me. He is All-Hearing, ever-near.” (Verse 50) You will lose nothing if I go astray, because I will be the one accountable for it. If I am following guidance, it is because God has guided me aright when He gave me His revelation. I can produce nothing of that. I only remain subject to God’s will, receiving His bounty.
 
“He is All-Hearing, ever-near.” (Verse 50) This is how those who responded to the Prophet’s call and believed in his message felt God’s presence. They felt His interaction with them. They felt Him near to them, listening to what they said, taking direct care of their affairs. Their complaints and appeals went directly to Him, and He did not overlook them or give them to someone else to deal with. This made them aware that they lived under God’s supervision, close to Him and receiving His care and kindness. This they felt in reality, not as an abstract notion or a representation of an idea. It was real fact: “He is All-Hearing ever-near.” (Verse 50)

Overview (Verses 46 - 50)

A Search for the Truth
 
At this point the Prophet is instructed to call on them in all sincerity to search for the truth, to distinguish between what is false and what is true, and to assess the situation they are in, free of distortion and fabrication: Say: I counsel you one thing: stand before God, in pairs or singly, and think: there is no madness in your Companion [Muĥammad]. He is only a warner to you of awesome suffering to come. (Verse 46) This is an invitation to stand before God, in all sincerity, removing from one’s mind all personal prejudices, interests, motivations, desires, environmental and social influences. It is an invitation to look at the facts, plain and simple. This invitation seeks to put before their eyes the plain argument of human nature, away from everything that blurs or obscures what is clear and simple. At the same time, it is a simple means to search for truth, discarding all outside influences and being mindful only of God.
 
There is only ‘one thing’, that ensures that the way is the right one and the method sound. This is to stand before God in all sincerity, looking to satisfy no prejudice, or ensure any personal gain or interest; and to be free of all influences and pressures; and then to think and reflect in complete sincerity. What, then, is this one thing? “Stand before God, in pairs or singly:” ‘in pairs’ so that one can speak frankly to another and argue with him, without being influenced by the masses and their spontaneous reactions, and ‘singly’ so that you can face the facts in a cool and reflective way.
 
“And think: there is no madness in your Companion [Muĥammad].” (Verse 46) You have known him for a long time, and everything you have seen from him points to his wisdom and logic. He does not say anything that could cause anyone to suspect the soundness of his mind. He only says powerful words of wisdom that are plainly stated.
 
“He is only a warner to you of awesome suffering to come.” (Verse 46) This statement shows the suffering to be close at hand, and the warning precedes it by only by one step, hoping to save anyone who listens. It is like an alarm warning of a fire that threatens lives. It urges immediate action to escape inevitable suffering.
 
Quoting one of the Prophet’s Companions, Imam Aĥmad relates the following ĥadīth: “The Prophet came out one day and called us three times, then said: ‘Do you realize what my position is in relation to you?’ People said: ‘God and His Messenger know best.’ He rejoined: ‘My position in relation to you is like that of a community who feared that an enemy might be heading towards them, so they sent one of them to gather intelligence. As he went about his mission, he saw the enemy drawing near, and he moved fast to warn his people. However, he feared that he might be caught by the enemy before he could warn his people. So he waved his robe and shouted: the enemy is nigh; the enemy is nigh.’“ In another ĥadīth, the Prophet is quoted as saying: “I was sent with my message at the approach of the Last Hour: it could have almost been ahead of me.”
 
That was the first note: powerful and inspiring. It is closely followed by another note: “Say: If I have ever asked you for any reward, you can keep it. My reward rests with none other than God. He is witness to everything.” (Verse 47) At first the sūrah called on them to think carefully about the man delivering the message and the fact that he is of sound mind, without the faintest trace of madness. Now they are asked to think about the reasons that motivate him to warn them against the painful suffering that may befall them: what is his interest in all this? How can he benefit by it? The Qur’ān orders the Prophet to put this to them in a way that fits with their logic and touches their consciences: “If I have ever asked you for any reward, you can keep it.” Take it all! Whatever I asked you, you keep for yourselves. This combines sarcasm with guidance and instruction: “My reward rests with none other than God.” (Verse 47) It is He who has charged me with this message and He gives me my reward for it. It is to Him alone that I look for reward. If a person expects to be rewarded by God, all that others can offer is trifling. “He is witness to everything.” (Verse 47) He sees and knows everything. Nothing is hidden from Him. He is my witness in whatever I intend, say or do.
 
The third note is stronger and faster: “Say: My Lord hurls forth the truth. He has full knowledge of all that is beyond the reach of people’s perception.” (Verse 48) What I have given you is the truth, which is powerful in its own right. However, it is God who hurls it forth: who can stand up to His truth? It is like a missile whose trajectory penetrates what otherwise would not be possible to penetrate. The one who hurls it is God, who ‘has full knowledge of all that is beyond the reach of people’s perception.’ When He hurls it, He is fully aware of what takes place. No goal is hidden from Him and no shield or fortification can stop what He hurls.
 
The fourth note is just as fast and strong: “Say: The truth has now come. Falsehood neither creates anything new, nor restores anything.” (Verse 49) This truth has now come, in one of its forms, in the message embodied in the Qur’ān and its straight path. The Prophet is ordered here to declare the coming of the truth, strong, overpowering, rising high and imposing its authority: “Falsehood neither creates anything new, nor restores anything.” (Verse 49) Falsehood is done for: it has no life of its own and nowhere to function. It is destined for a miserable end. As we listen, we feel as if the end has already been sealed.
 
This is indeed the case. Ever since the Qur’ān was revealed, the truth has been established on solid foundations. Compared with its clarity and power, falsehood is nothing more than a futile argument which is known to be so. Falsehood may appear to triumph in certain situations, but this is not a victory over the truth, but rather over the people who claim loyalty to it; it’s a triumph of people, not principles. Such a victory is temporary, not permanent. The truth remains the same: clear and simple.
 
The final note says: “Say: Were I to go astray, I would but go astray to the loss of myself. But if I am on the right path, it is through what my Lord reveals to me. He is All-Hearing, ever-near.” (Verse 50) You will lose nothing if I go astray, because I will be the one accountable for it. If I am following guidance, it is because God has guided me aright when He gave me His revelation. I can produce nothing of that. I only remain subject to God’s will, receiving His bounty.
 
“He is All-Hearing, ever-near.” (Verse 50) This is how those who responded to the Prophet’s call and believed in his message felt God’s presence. They felt His interaction with them. They felt Him near to them, listening to what they said, taking direct care of their affairs. Their complaints and appeals went directly to Him, and He did not overlook them or give them to someone else to deal with. This made them aware that they lived under God’s supervision, close to Him and receiving His care and kindness. This they felt in reality, not as an abstract notion or a representation of an idea. It was real fact: “He is All-Hearing ever-near.” (Verse 50)