Surah 34: Saba
The Holy Qur’an with English Translation and Commentary (Five Volume Commentary)
[a]In the name of Allah, the Gracious, the Merciful.[3130]
[a] See 1:1.
[3130] Commentary:
See 1:1.
All praise is due to Allah, to Whom belongs whatever is in the heavens and whatever is in the earth. And His is all praise in the Hereafter; and He is the Wise, the All-Aware.[3131]
[3131] Commentary:
Five chapters of the Holy Qur’an i.e. 1st, 6th, 18th, 35th and the present one, begin with the words "All praise is due to Allah." All these chapters, expressly or by implication, deal with the subject of the Lordship, Almightiness and Majesty of God. The preceding several chapters embodied prophecies about the rise, progress and the ultimate victory of Islam over false faiths. In the present Surah, however, the Muslims are warned that they should be on their guard against falling into bad ways. God being the Lord of all the worlds, He has no relation with any particular people and so if they followed evil ways as did the Israelites in the time of Solomon, all their power and glory will vanish and like the Israelites they will fall a victim to misery, degradation and ruin.
The words "His is praise in the Hereafter" refer to the time when Islam again will become triumphant after its decline. A detailed reference to this has been made in 32:6.
[b]He knows whatever goes into the earth and whatever comes forth from it, and whatever descends from the heaven and whatever ascends into it; and He is Merciful, Most Forgiving.[3132]
[b] 57:5.
[3132] Commentary:
This verse consists of four clauses. The first clause, "whatever goes into the earth" corresponds to the third clause, viz. "whatever descends from the heaven;" and the second clause, "and whatever comes forth from it," corresponds to the fourth clause, "whatever ascends into it." The allusion in this verse is to the subject dealt with in 32:6. The verse signifies that it is God alone Who knows what kind of teaching is needed in a particular age. Similarly, it is He Who knows when to take back to heaven the teaching which had descended from it, after it has been corrupted by the people, just as He takes water back to heaven in the form of vapours after it becomes corrupt, and sends it down in a purified form in the shape of rain. The words "whatever comes forth from it, and whatever descends from the heaven" may refer to the Word of God which is cast away by the people and is corrupted by them and then is taken up to heaven so that it may descend on earth in a purified state.
The words, "whatever goes into the earth and whatever comes forth from it," may also signify that whatever man shall sow, so shall he reap. Good actions produce good results and bad deeds lead to evil consequences.
The verse may also signify that God is aware of every phenomenon and every event, including the rise and fall of nations and peoples.
And those who disbelieve say, ‘The Hour will never come upon us.’ Say, ‘Yea, by my Lord Who knows the unseen, it will surely come upon you! [a]Not an atom’s weight in the heavens or in the earth or anything less than that or greater escapes Him, but all is recorded in a perspicuous Book,[3133]
[a] 10:62.
[3133] Commentary:
The reference in the word "Hour" is to the hour of the triumph of Islam and the defeat and discomfiture of disbelief.
The subject of the preceding verse is further elaborated and developed in the present one, viz. that no action good or bad goes unrewarded. The disbelievers are thus warned that their opposition to Islam and their persecution of Muslims will not go unpunished.
[b]That He may reward those who believe and do good works. It is these who will have forgiveness and an honourable provision.’[3134]
[b] 10:5; 30:46.
[3134] Commentary:
This and the next verse constitute a further elaboration of the subject of the preceding verses, viz. the immutable law of cause and effect.
"Forgiveness" in the verse corresponds to the Divine attribute "Forgiving" and "honourable provision" corresponds to "Merciful" in v. 3. The words "forgiveness" and "honourable provision" have been placed in order of precedence, for مغفرة (forgiveness) always precedes رحیمیة (mercifulness).
[a]But as to those who strive against Our Signs, seeking to frustrate Our plans, it is they for whom there will be the suffering of a painful punishment.
[a] 22:5; 34:39.
[b]And those who are given knowledge see that whatever has been revealed to thee from thy Lord is the truth, and that it guides unto the path of the Mighty, the Praiseworthy.
[b] 13:20; 22:55; 35:32; 47:3; 56:96.
And those who disbelieve say, ‘Shall we show you a man who will tell you that when you are broken up into pieces, you shall be raised as a new creation?[3135]
[3135] Important Words:
مزقتم (you are broken up) is derived from مزق which means, he scattered or dispersed. مزق الثوب means, he tore the cloth in many places. مزق عرضه means, he rent or marred his honour or reputation. They say مزقھم کل ممزق i.e. he dispersed them to all parts of the country. He (God) destroyed them thoroughly and completely (Lane & Aqrab).
Commentary:
In verse 4 disbelievers were warned that the time of the triumph of Islam and their own destruction was fast approaching. The word used in that verse to convey this warning was الساعة (the Hour). In the verse under comment the disbelievers are shown as vainly seeking to divert the subject of their defeat by pretending to take the word الساعة (the Hour) in the sense of the Day of Resurrection when they shall be broken up into pieces and not in the sense in which it has been used in v. 4, viz. the day of their defeat and destruction in this world. The verse may also mean that disbelievers accuse the Holy Prophet of seeking to create a community of his own by causing discord and disharmony in their ranks, and implies the answer that these people who brag so much of their unity were never a united people. Their talk of unity is an empty talk and their charge that the Holy Prophet seeks to create disunity among them is altogether false and unfounded.
Has he forged a lie against Allah or is he afflicted with madness?’ Nay, [a]but those who believe not in the Hereafter are already suffering from the punishment and are too far gone in error.
[a] 17:11; 27:5.
Do they not see what is before them and what is behind them of the heaven and the earth? [b]If We please, We could cause the earth to sink with them, or cause pieces of the sky to fall upon them. In that verily is a Sign for every repentant servant of Allah.[3136]
[b] 6:66; 17:69; 67:17-18.
[3136] Commentary:
The verse under comment continues the theme of the preceding verses and purports to say that there are evident signs in the heavens and the earth which constitute an unmistakable evidence of the fast approaching triumph of Islam and the downfall and disgrace of disbelievers. The words "We will make the earth sink with them" refer to the signs of the earth; and the words "or cause to fall upon them a portion of the heaven" allude to heavenly signs. Undoubtedly, the manner in which the forces of darkness and disbelief were put to rout in their combat against Islam showed that the victory of Islam was due solely to Divine help and succour which came to Muslims in the nick of time.
And certainly, We bestowed grace upon David from Us saying: [c]‘O ye mountains, repeat the praises of Allah with him, and O birds, ye also.’ And We made the iron soft for him,[3137]
[c] 21:80; 38:19-20.
[3137] Important Words:
أوبی (repeat the praises) is derived from آب which means, he returned. آب الی الله means, he returned to God from his sins, he repented. أوب means, he repeated or echoed the praises of God (Lane & Aqrab).
Commentary:
As the principal theme of this Surah is the triumph of Islam and the great wealth, power and dominion that were to be given to Muslims, and as the might and splendour of the Israelites attained its zenith in the reigns of David and Solomon, so a somewhat detailed reference has been made in this Surah to these two great Prophets and Kings in order, on the one hand, to tell Muslims that such great glory and splendour will come to them also, and, on the other, to warn them that if they did not behave properly and if they defied and violated Divine commandments and indulged in evil practices, they too will come to grief, as did the Israelites after Solomon’s death, when all their power and glory departed, and they became pariahs among the nations.
For a detailed discussion of the subject as to how the mountains and the birds repeated the praises of God along with David see 21:80. Briefly, the word "mountains" signifies those mountain tribes which submitted to David, while the use of the word "birds" implies that David led large and powerful armies followed by flocks of birds which feasted upon the dead bodies of his vanquished foes. The words "birds" may also signify highly spiritual men or real birds which David used for carrying messages in time of war.
The expression "And We made the iron soft for him" shows that the art of making implements of war from iron had very much developed under David and he freely made use of it for making coats of mail as the next verse shows.
And We said, ‘Make thou full-length coats of mail, and make the rings of a proper measure. And do righteous deeds, surely I see all that you do.’ [3138]
[3138] Important Words:
سابغات (full length coats of mail) is the plural of سابغة. درع سابغة means, a coat of mail that is wide or ample and long or such that one drags upon the ground by reason of its length and ampleness. نعمة سابغة means, a complete or full boon (Lane & Aqrab).
سرد (rings) is substantive noun from سرد (sarada) which means, he put the thing forward from one stage to another in regular order and uninterruptedly; he made it consecutive, successive or uninterrupted. سرد فی الدرع means, he fabricated the coat of armour by inserting the rings into one another. سرد الحدیث means, he related uninterruptedly and well the tradition or narrative (Lane & Aqrab).
Commentary:
The reference in this verse is again to David’s military might. The words "and do righteous deeds" embodied an admonition to the people of David that they were not to exult in their military conquests. Their main and principal object should be to preach and practice goodness. The implied admonition is meant for Muslims.