Overview - Surah 34: Saba' ([The People of] Saba)
The Surah answers some of the objections raised by the non-believers about Tawhid, Risalah and Akhirah. It also speaks about Prophets David and Solomon and the Queen of Sheba to remind people about the consequences of evils as well as righteousness.
Sections:
- The Day of Judgment will surely come.
- Allah's favors on Prophets David and Solomon. Allah's judgment on the people of Saba'.
- Shirk will be of no use on the Day of Judgment. Prophet Muhammad is sent for all people.
- The wrong leaders will leave their followers on the Day of Judgment, the discussion of their mutual recrimination.
- Material riches do not necessarily bring you closer to Allah.
- The truth will prosper.
Surah Saba' takes its name after the People of Saba', لَقَدْ كَانَ لِسَبَإٍ فِي مَسْكَنِهِمْ آيَةٌ ۖ جَنَّتَانِ عَن يَمِينٍ وَشِمَالٍ ۖ كُلُوا مِن رِّزْقِ رَبِّكُمْ وَاشْكُرُوا لَهُ ۚ بَلْدَةٌ طَيِّبَةٌ وَرَبٌّ غَفُورٌ "There was for [the tribe of] Saba' in their dwelling place a sign: two [fields of] gardens on the right and on the left. [They were told], "Eat from the provisions of your Lord and be grateful to Him. A good land [have you], and a forgiving Lord." (34:15)
There are 54 Ayat in this Surah.
Overview
| Total Ayat | 54 |
| Total Words * | 883 |
| Root Words * | 229 |
| Unique Root Words * | 7 |
| Makki / Madani | Makki |
| Chronological Order* | 58th (according to Ibn Abbas) |
| Year of Revelation* | |
| Events during/before this Surah*
N/A
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| Events during/after still to occur*
N/A
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| Names of Prophets Mentioned
Dawud, Sulayman
| |
| Surah Index
God (knows that beyond comprehension) , Angels, Astronomy (objects impacting Earth) , Birds, Charity, Children, David, Earthquake, Hell, Iblis, Jinn, Judgement (Day) , Knowledge, Metallurgy (molten copper) , Mountains, Nuclear physics (things smaller than an atom (originally meant as ant?)) , Qur’an, Resurrection (of humans) , Sheba, Solomon, Solomon (discovery of the death of) , Weather (wind)
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The Surah deals with those objections of the disbelievers which they were raising against the Prophet’s message of Monotheism (Tawhid), the Hereafter and about his Prophethood itself. This was mostly in the form of absurd allegations, taunts and mockery. These objections have been answered sometimes by citing them and sometimes without citing them while the discourse itself shows which objection is being answered at a particular place. The answers mostly take the form of instruction and admonition and argument but at some places the disbelievers have been warned also of the evil consequences of their stubbornness. In this connection the stories of the Sabaeans and the Prophets David and Solomon have been related to impress this lesson: “You have both these historical precedents before you. On the one hand there were the Prophets David and Solomon who had been blessed by God with great powers and such grandeur and glory as had been granted to hardly any people before them. In spite of this they were not proud and arrogant but remained grateful servants of their Lord. They were never rebellious. On the other hand there were the people of Saba who when blessed by God became proud and were consequently so thoroughly destroyed and dispersed as to be remembered only in myths and legends. With these precedents in view you may see and judge for yourselves as to which bind of the life is better: that which is built on belief in Monotheism (Tawhid), the Hereafter and the attitude of gratefulness to God or that which is based on disbelief, polytheism (shirk), denial of the Hereafter and the worship of the world.”
Manuscripts / Inscriptions
13th Century
13th Century
15th century
15th century
10th/16th Century
10th/16th Century
704H
704H
1250-1517 CE
1250-1517 CE
1st Century Hijrah (7th Century CE)
1st Century Hijrah (7th Century CE)
2nd / 3rd Century of Hijrah
2nd / 3rd Century of Hijrah
Early 11th century AD
Early 11th century AD
- Wind ريح - In Surah al-Ahzab (33) and Surah Saba' (34) there is a mention of the usage of the 'wind' In Surah al-Ahzab, إِذْ جَاءَتْكُمْ جُنُودٌ فَأَرْسَلْنَا عَلَيْهِمْ رِيحًا وَجُنُودًا لَّمْ تَرَوْهَا "....We sent upon them a wind and armies [of angels] you did not see...." (33:9). In Surah Saba' وَلِسُلَيْمَانَ الرِّيحَ غُدُوُّهَا شَهْرٌ وَرَوَاحُهَا شَهْرٌ "And to Solomon [We subjected] the wind - its morning [journey was that of] a month - and its afternoon [journey was that of] a month..." (34:12)
- Purposes of sending the Prophet أَرْسَلْنَاكَ. Allah says in Surah al-Ahzab (33), يَا أَيُّهَا النَّبِيُّ إِنَّا أَرْسَلْنَاكَ شَاهِدًا وَمُبَشِّرًا وَنَذِيرًا ﴿٤٥﴾ وَدَاعِيًا إِلَى اللَّـهِ بِإِذْنِهِ وَسِرَاجًا مُّنِيرًا "O Prophet, indeed We have sent you as a witness and a bringer of good tidings and a warner. And one who invites to Allah, by His permission, and an illuminating lamp." (33:45-46)
In Surah Saba' (34) Allah says, وَمَا أَرْسَلْنَاكَ إِلَّا كَافَّةً لِّلنَّاسِ بَشِيرًا وَنَذِيرًا وَلَـٰكِنَّ أَكْثَرَ النَّاسِ لَا يَعْلَمُونَ "And We have not sent you except to all mankind as a bringer of good tidings and a warner. But most of the people do not know." (34:28)
- Relationship between the Leadership and the Masses. In Surah al-Ahzab (33), Allah says, "The Day their faces will be turned about in the Fire, they will say, "How we wish we had obeyed Allah and obeyed the Messenger. And they will say, "Our Lord, indeed we obeyed our masters and our dignitaries, and they led us astray from the [right] way. Our Lord, give them double the punishment and curse them with a great curse." (33:66-68). In Surah Saba' (33), Allah says, " And those who disbelieve say, "We will never believe in this Qur'an nor in that before it." But if you could see when the wrongdoers are made to stand before their Lord, refuting each other's words... Those who were oppressed will say to those who were arrogant, "If not for you, we would have been believers." Those who were arrogant will say to those who were oppressed, "Did we avert you from guidance after it had come to you? Rather, you were criminals." Those who were oppressed will say to those who were arrogant, "Rather, [it was your] conspiracy of night and day when you were ordering us to disbelieve in Allah and attribute to Him equals." But they will [all] confide regret when they see the punishment; and We will put shackles on the necks of those who disbelieved. Will they be recompensed except for what they used to do?" (34:31-33)
- Both Surah Saba' (34) and al-Fatir (35) begin with the words "Alhamdulillah" All praise is for Allah....
- No control of even an atom/speck of dust. Allah Almighty says in Surah Saba', قُلِ ادْعُوا الَّذِينَ زَعَمْتُم مِّن دُونِ اللَّـهِ ۖ لَا يَمْلِكُونَ مِثْقَالَ ذَرَّةٍ فِي السَّمَاوَاتِ وَلَا فِي الْأَرْضِ وَمَا لَهُمْ فِيهِمَا مِن شِرْكٍ وَمَا لَهُ مِنْهُم مِّن ظَهِيرٍ "Say, [O Muhammad], "Invoke those you claim [as deities] besides Allah." They do not possess an atom's weight [of ability] in the heavens or on the earth, and they do not have therein any partnership [with Him], nor is there for Him from among them any assistant." (34:22). In the following Surah, al-Fatir, Allah Almighty says, وَالَّذِينَ تَدْعُونَ مِن دُونِهِ مَا يَمْلِكُونَ مِن قِطْمِيرٍ "....And those whom you invoke other than Him do not possess [as much as] the membrane of a date seed." (35:13)
- Plotting/scheming. Allah Almighty says in Surah Saba' (34), وَقَالَ الَّذِينَ اسْتُضْعِفُوا لِلَّذِينَ اسْتَكْبَرُوا بَلْ مَكْرُ اللَّيْلِ وَالنَّهَارِ إِذْ تَأْمُرُونَنَا أَن نَّكْفُرَ بِاللَّـهِ وَنَجْعَلَ لَهُ أَندَادًا "Those who were oppressed will say to those who were arrogant, "Rather, [it was your] conspiracy of night and day when you were ordering us to disbelieve in Allah and attribute to Him equals...." (34:33)
In Surah al-Fatir, Allah Almighty says in two different Ayaat, وَالَّذِينَ يَمْكُرُونَ السَّيِّئَاتِ لَهُمْ عَذَابٌ شَدِيدٌ ۖ وَمَكْرُ أُولَـٰئِكَ هُوَ يَبُورُ " ....but they who plot evil deeds will have a severe punishment, and the plotting of those - it will perish." (35:10) and اسْتِكْبَارًا فِي الْأَرْضِ وَمَكْرَ السَّيِّئِ ۚ وَلَا يَحِيقُ الْمَكْرُ السَّيِّئُ إِلَّا بِأَهْلِهِ "[Due to] arrogance in the land and plotting of evil; but the evil plot does not encompass except its own people...." (35:43)
- The Hour. There is a reference to the Hour and the end of Surah al-Ahzab (33) and the beginning of Surah Saba (34).
يَسْأَلُكَ النَّاسُ عَنِ السَّاعَةِ ۖ قُلْ إِنَّمَا عِلْمُهَا عِندَ اللَّـهِ ۚ وَمَا يُدْرِيكَ لَعَلَّ السَّاعَةَ تَكُونُ قَرِيبًا "People ask you concerning the Hour. Say," Knowledge of it is only with Allah. And what may make you perceive? Perhaps the Hour is near." (33:63)
وَقَالَ الَّذِينَ كَفَرُوا لَا تَأْتِينَا السَّاعَةُ ۖ قُلْ بَلَىٰ وَرَبِّي لَتَأْتِيَنَّكُمْ عَالِمِ الْغَيْبِ ۖ لَا يَعْزُبُ عَنْهُ مِثْقَالُ ذَرَّةٍ فِي السَّمَاوَاتِ وَلَا فِي الْأَرْضِ وَلَا أَصْغَرُ مِن ذَٰلِكَ وَلَا أَكْبَرُ إِلَّا فِي كِتَابٍ مُّبِينٍ
"But those who disbelieve say, "The Hour will not come to us." Say, "Yes, by my Lord, it will surely come to you. [Allah is] the Knower of the unseen." Not absent from Him is an atom's weight within the heavens or within the earth or [what is] smaller than that or greater, except that it is in a clear register -" (34:3).
Total Word Count per Ayat (shows how many words per Ayat) = 7* | ||
| # | Root Word | Frequency in Surah | Frequency in Qur'an |
|---|---|---|---|
| 1. | ق و ل | 36 | 1722 |
| 2. | ٱلَّذِى | 26 | 1464 |
| 3. | ب ي ن | 16 | 523 |
| 4. | ك و ن | 16 | 1390 |
| 5. | إِلَّا | 15 | 663 |
| 6. | ر ب ب | 14 | 980 |
| 7. | أ م ن | 11 | 879 |
| 8. | ع م ل | 11 | 360 |
| 9. | ك ف ر | 10 | 525 |
| 10. | ع ل م | 9 | 854 |
| Root Word | Frequency in Surah |
Frequency in Qur'an |
|---|---|---|
| ق و ل | 36 | 1722 |
| ٱلَّذِى | 26 | 1464 |
| ب ي ن | 16 | 523 |
| ك و ن | 16 | 1390 |
| إِلَّا | 15 | 663 |
| ر ب ب | 14 | 980 |
| أ م ن | 11 | 879 |
| ع م ل | 11 | 360 |
| ك ف ر | 10 | 525 |
| ع ل م | 9 | 854 |
- The Day of Resurrection is sure to come for Allah's Judgement to reward the believers and punish the disbelievers.
- Those who do not believe in the hereafter are doomed.
- The mountains and birds used to sing Allah's praises with the Prophet Dawood.
- Allah subjected the winds and Jinns to the Prophet Sulaiman.
- Intercession before Allah can not avail anyone except for whom He permits.
- Muhammad (pbuh) is sent as a Rasool for the whole of mankind.
- Wealth and children are a test to whom they are given.
- Whatever you spend in charity, Allah will pay you back in full.
- The truth has come, falsehood neither originates nor restores anything.
- On the Day of Judgement disbelievers will wish that they were believers.
Tafsir Zone
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Overview (Verses 1 - 3) Where Praise is Due This sūrah, which speaks at length about the idolaters who associated partners with God, denied His Messenger, doubted the hereafter and dismissed the idea of resurrection, begins with praising God. All praise is due to Him for being God, even though no human being utters a word of praise addressed to Him. He is praised by the universe and all creation, even though some human beings take a different attitude. Coupled with this is God’s attribute of being the Sovereign of the universe. No one has any portion of heaven or earth: He alone owns all there is. This is the central issue of faith: God’s oneness. “To Him will be due all praise in the life to come.” (Verse 1) All the praise offered by all His servants, including those who disbelieved in Him in this life or associated partners with Him as a result of being led astray, will converge in the life to come and be addressed totally and purely to Him. “He is truly Wise, All-Aware.” (Verse 1) Whatever He does is based on wisdom. Indeed, He conducts the affairs of this life and the Next, and the affairs of the entire universe in perfect wisdom. Moreover, He is aware of everything that takes place, and His knowledge is full, accurate and absolute. The sūrah gives us a notion of God’s knowledge, portrayed against the background of heaven and earth: “He knows all that goes into the earth and all that comes out of it; all that descends from the skies and all that ascends to them.” (Verse 2) This is a vast image drawn in a few simple words, painting an amazing multitude of things, motions, sizes, shapes, forms and meanings that go beyond any imagination. Should all the people on earth spend their entire lives monitoring and recording what takes place in just one moment of the things mentioned in the verse, they would not be able to do so. How many things go into the earth in such a moment? How many leave it? And how many come down from the sky or go up into it? Consider what goes into the earth: the seeds that are buried in the ground, the worms, insects, crawling creatures, drops of rain, gases, electrical rays... all poured into every corner of this vast earth, yet God’s eye watches them all. Then look at what comes out of it: plants shooting out, springs gushing forth, erupting volcanoes, emanating gases, crawlers and insects leaving their underground homes. How many countless things do we see and know about that come out of the earth and how many countless others we do not see or know about? Reflect also on what comes down from the skies: drops of rain, comets, meteors, rays that burn or give light, divine orders, acts of grace that favour certain creatures while benefiting the whole universe, and also provisions God grants to His servants in plentiful or measured quantities. Then turn over in your mind what goes up into the sky: the breathing of humans, animals and plants, as well as other creatures only known to God, and supplications, uttered aloud or in secret, heard only by God. How many a soul of creatures known or unknown to us is gathered and rises to God; how many an angel ascends to carry out God’s order; how many drops of seawater evaporate and rise into the atmosphere; how many molecules of gas emanate from all type of creatures? How much of all this takes place in one moment? How much can human knowledge record of what happens of all this even should they devote all their lives to monitoring and recording it all? Yet God’s knowledge reckons all this up, in all places and at all times, as well as all human thoughts, feelings, actions and movements. But God nevertheless gives us our privacy and forgives us our shortcomings: “He is the Merciful, the truly Forgiving.” (Verse 2) Just one Qur’ānic verse like the present one is sufficient to prove that this Qur’ān could not have been written by a human being. By nature, such descriptions do not occur to any person, nor does human nature contemplate matters in this way. That such a comprehensive vision is provided in one simple touch reflects the superiority of God’s style. The sūrah then mentions the unbelievers’ denial of the inevitability of the Last Hour, even though they are totally unaware what tomorrow will bring. That it will come is certain; it is necessary so that both those who do good and those who do evil should receive their fair reward: The unbelievers say: ‘Never shall the Last Hour come upon us!’ Say: ‘Yes, by my Lord, it shall most certainly come to you. It is He who knows all that lies beyond the reach of human perception. Not an atom’s weight in the heavens or the earth escapes Him; nor is there anything smaller or larger but is recorded in a clear book, (Verse 3) The unbelievers deny the life to come because they do not understand God’s wisdom. In His infinite wisdom, He does not let people do what they please, whether good or evil, and then leave them at that, without giving reward to the doers of good and requiting those who do otherwise. He has informed us, through His messengers, that He leaves the reward in full or in part to the Day of Judgement. Therefore, all those who understand His wisdom with regard to His creation realize that the life to come is essential for the fulfilment of God’s promise. The unbelievers, however, are oblivious of divine wisdom. Hence, they impolitely say: “Never shall the Last Hour come upon us.” (Verse 3) Hence the emphatic retort: “Yes, by my Lord, it shall most certainly come to you.” They have no knowledge of what is beyond their world, but they nevertheless are quick to assert something of which they have no knowledge. Yet the one confirming this is the One “who knows all that lies beyond the reach of human perception.” (Verse 3) What He states is the truth. Furthermore, this truth is simple, complete and based on sound and true knowledge. Once more God’s knowledge is portrayed against a similarly universal background testifying once more to the Originator of the Qur’ān. Such thoughts simply do not occur to human minds: “Not an atom’s weight in the heavens or the earth escapes Him; nor is there anything smaller or larger but is recorded in a clear book.” (Verse 3) Such images do not occur in ordinary prose or poetry. When people describe knowledge as complete, comprehensive and accurate, they do not paint such a captivating universal image, ‘Not an atom’s weight in the heavens or the earth escapes Him; nor- is there anything smaller or larger...’ I have never seen in human language any attempt to draw such a picture. This is a description by God of His own knowledge, using human language in a way humans do not use it. Thus the Muslims’ own concept of God is set on a nobler level. The nearest meaning of the phrase, recorded in a clear book,’ is that God’s knowledge takes note of everything, including the tiniest of atoms and what is even smaller. It is useful to reflect a little on the point raised by use of the wording: “Not an atom’s weight... nor is there anything smaller.” Until recently, it was universally accepted that the atom is the smallest thing. Now that it has been possible to cause atomic diffusion, man has learnt that the atom is comprised of a number of other elements. All glory to God who teaches His human servants, at a time of His choosing, what He wishes them to learn of His inner attributes and the secrets of His creation. |
Ibn Kathir (English)
Sayyid Qutb
Sha'rawi
Al Jalalain
Mawdudi
الطبري - جامع البيان
ابن كثير - تفسير القرآن العظيم
القرطبي - الجامع لأحكام
البغوي - معالم التنزيل
ابن أبي حاتم الرازي - تفسير القرآن
ابن عاشور - التحرير والتنوير
ابن القيم - تفسير ابن قيّم
السيوطي - الدر المنثور
الشنقيطي - أضواء البيان
ابن الجوزي - زاد المسير
الآلوسي - روح المعاني
ابن عطية - المحرر الوجيز
الرازي - مفاتيح الغيب
أبو السعود - إرشاد العقل السليم
الزمخشري - الكشاف
البقاعي - نظم الدرر
الهداية إلى بلوغ النهاية — مكي ابن أبي طالب
القاسمي - محاسن التأويل
الماوردي - النكت والعيون
السعدي - تيسير الكريم الرحمن
عبد الرحمن الثعالبي - الجواهر الحسان
السمرقندي - بحر العلوم
أبو إسحاق الثعلبي - الكشف والبيان
الشوكاني - فتح القدير
النيسابوري - التفسير البسيط
أبو حيان - البحر المحيط
البيضاوي - أنوار التنزيل
النسفي - مدارك التنزيل
ابن جُزَيّ - التسهيل لعلوم التنزيل
علي الواحدي النيسابوري - الوجيز
السيوطي - تفسير الجلالين
المختصر في التفسير — مركز تفسير
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Overview (Verses 1 - 3) Where Praise is Due This sūrah, which speaks at length about the idolaters who associated partners with God, denied His Messenger, doubted the hereafter and dismissed the idea of resurrection, begins with praising God. All praise is due to Him for being God, even though no human being utters a word of praise addressed to Him. He is praised by the universe and all creation, even though some human beings take a different attitude. Coupled with this is God’s attribute of being the Sovereign of the universe. No one has any portion of heaven or earth: He alone owns all there is. This is the central issue of faith: God’s oneness. “To Him will be due all praise in the life to come.” (Verse 1) All the praise offered by all His servants, including those who disbelieved in Him in this life or associated partners with Him as a result of being led astray, will converge in the life to come and be addressed totally and purely to Him. “He is truly Wise, All-Aware.” (Verse 1) Whatever He does is based on wisdom. Indeed, He conducts the affairs of this life and the Next, and the affairs of the entire universe in perfect wisdom. Moreover, He is aware of everything that takes place, and His knowledge is full, accurate and absolute. The sūrah gives us a notion of God’s knowledge, portrayed against the background of heaven and earth: “He knows all that goes into the earth and all that comes out of it; all that descends from the skies and all that ascends to them.” (Verse 2) This is a vast image drawn in a few simple words, painting an amazing multitude of things, motions, sizes, shapes, forms and meanings that go beyond any imagination. Should all the people on earth spend their entire lives monitoring and recording what takes place in just one moment of the things mentioned in the verse, they would not be able to do so. How many things go into the earth in such a moment? How many leave it? And how many come down from the sky or go up into it? Consider what goes into the earth: the seeds that are buried in the ground, the worms, insects, crawling creatures, drops of rain, gases, electrical rays... all poured into every corner of this vast earth, yet God’s eye watches them all. Then look at what comes out of it: plants shooting out, springs gushing forth, erupting volcanoes, emanating gases, crawlers and insects leaving their underground homes. How many countless things do we see and know about that come out of the earth and how many countless others we do not see or know about? Reflect also on what comes down from the skies: drops of rain, comets, meteors, rays that burn or give light, divine orders, acts of grace that favour certain creatures while benefiting the whole universe, and also provisions God grants to His servants in plentiful or measured quantities. Then turn over in your mind what goes up into the sky: the breathing of humans, animals and plants, as well as other creatures only known to God, and supplications, uttered aloud or in secret, heard only by God. How many a soul of creatures known or unknown to us is gathered and rises to God; how many an angel ascends to carry out God’s order; how many drops of seawater evaporate and rise into the atmosphere; how many molecules of gas emanate from all type of creatures? How much of all this takes place in one moment? How much can human knowledge record of what happens of all this even should they devote all their lives to monitoring and recording it all? Yet God’s knowledge reckons all this up, in all places and at all times, as well as all human thoughts, feelings, actions and movements. But God nevertheless gives us our privacy and forgives us our shortcomings: “He is the Merciful, the truly Forgiving.” (Verse 2) Just one Qur’ānic verse like the present one is sufficient to prove that this Qur’ān could not have been written by a human being. By nature, such descriptions do not occur to any person, nor does human nature contemplate matters in this way. That such a comprehensive vision is provided in one simple touch reflects the superiority of God’s style. The sūrah then mentions the unbelievers’ denial of the inevitability of the Last Hour, even though they are totally unaware what tomorrow will bring. That it will come is certain; it is necessary so that both those who do good and those who do evil should receive their fair reward: The unbelievers say: ‘Never shall the Last Hour come upon us!’ Say: ‘Yes, by my Lord, it shall most certainly come to you. It is He who knows all that lies beyond the reach of human perception. Not an atom’s weight in the heavens or the earth escapes Him; nor is there anything smaller or larger but is recorded in a clear book, (Verse 3) The unbelievers deny the life to come because they do not understand God’s wisdom. In His infinite wisdom, He does not let people do what they please, whether good or evil, and then leave them at that, without giving reward to the doers of good and requiting those who do otherwise. He has informed us, through His messengers, that He leaves the reward in full or in part to the Day of Judgement. Therefore, all those who understand His wisdom with regard to His creation realize that the life to come is essential for the fulfilment of God’s promise. The unbelievers, however, are oblivious of divine wisdom. Hence, they impolitely say: “Never shall the Last Hour come upon us.” (Verse 3) Hence the emphatic retort: “Yes, by my Lord, it shall most certainly come to you.” They have no knowledge of what is beyond their world, but they nevertheless are quick to assert something of which they have no knowledge. Yet the one confirming this is the One “who knows all that lies beyond the reach of human perception.” (Verse 3) What He states is the truth. Furthermore, this truth is simple, complete and based on sound and true knowledge. Once more God’s knowledge is portrayed against a similarly universal background testifying once more to the Originator of the Qur’ān. Such thoughts simply do not occur to human minds: “Not an atom’s weight in the heavens or the earth escapes Him; nor is there anything smaller or larger but is recorded in a clear book.” (Verse 3) Such images do not occur in ordinary prose or poetry. When people describe knowledge as complete, comprehensive and accurate, they do not paint such a captivating universal image, ‘Not an atom’s weight in the heavens or the earth escapes Him; nor- is there anything smaller or larger...’ I have never seen in human language any attempt to draw such a picture. This is a description by God of His own knowledge, using human language in a way humans do not use it. Thus the Muslims’ own concept of God is set on a nobler level. The nearest meaning of the phrase, recorded in a clear book,’ is that God’s knowledge takes note of everything, including the tiniest of atoms and what is even smaller. It is useful to reflect a little on the point raised by use of the wording: “Not an atom’s weight... nor is there anything smaller.” Until recently, it was universally accepted that the atom is the smallest thing. Now that it has been possible to cause atomic diffusion, man has learnt that the atom is comprised of a number of other elements. All glory to God who teaches His human servants, at a time of His choosing, what He wishes them to learn of His inner attributes and the secrets of His creation. |
- Surah 34. Saba - Saad al Ghamidi https://www.youtube.com/watch?v=x_pkKrjMN_I&list=PLhM2xiAUdw2cAqW_o3zZkbhJNw0bnaBZN&index=34
- Surah 34. Saba Mahmoud Khalil Al Hussary https://www.youtube.com/watch?v=73uotTbuukw&list=PLxpAkjlGauHfMFWX22VZWOKpzjr-vH_BM&index=34
- Surah 34.Saba Muhammad Al Luhaydan https://www.youtube.com/watch?v=_k5c8QNnVbg&list=PLxpAkjlGauHfKAYuQLRNAZomoezhfhRZe&index=34
- Surah 34.Saba - muhammad Minshawi https://www.youtube.com/watch?v=Qh8S1BJUfCY&index=34&list=PLxpAkjlGauHdUcO_uc-8F8J2NUQRDZjPG
