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Surah 34. Saba

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34:6
وَيَرَى ٱلَّذِينَ أُوتُوا۟ ٱلْعِلْمَ ٱلَّذِىٓ أُنزِلَ إِلَيْكَ مِن رَّبِّكَ هُوَ ٱلْحَقَّ وَيَهْدِىٓ إِلَىٰ صِرَٰطِ ٱلْعَزِيزِ ٱلْحَمِيدِ Wayar a alla th eena ootoo alAAilma alla th ee onzila ilayka min rabbika huwa al h aqqa wayahdee il a s ir at i alAAazeezi al h ameed i
NOW THEY who are endowed with [innate] knowl-edge are well aware that whatever has been be-stowed upon thee from on high by thy Sustainer is indeed the truth, and that it guides onto the way that leads to the Almighty, the One to whom all praise is due!
  - Mohammad Asad
Those to whom knowledge has been given can see that the revelations send down to you from your Rabb are the Truth and it guides to the Way of the Almighty, the Praise Worthy.
  - Muhammad Farooq-i-Azam Malik
Those gifted with knowledge 'clearly' see that what has been revealed to you from your Lord 'O Prophet' is the truth, and that it guides to the Path of the Almighty, the Praiseworthy.
  - Mustafa Khattab
Those who have been given knowledge see that what is revealed unto thee from thy Lord is the truth and leadeth unto the path of the Mighty, the Owner of Praise.
  - Marmaduke Pickthall
And those to whom knowledge has come see that the (Revelation) sent down to thee from thy Lord that is the Truth and that it guides to the Path of the Exalted (in Might) Worthy of all praise. 3793
  - Abdullah Yusuf Ali

Against the doubts and vain imaginings of the Ignorant is the certainty of knowledge of the Englightened: that Allah reveals Himself, and that His Revelation is true, and leads to the Path of true Guidance. That Path is the Path of Allah, Who, in His infinite Love and Mercy, is Worthy of all Praise. It is possible to connect this with the "Record Perspicuous" in verse 3 above: 'it is perspicuous...for the Englightened do see...'

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34:7
وَقَالَ ٱلَّذِينَ كَفَرُوا۟ هَلْ نَدُلُّكُمْ عَلَىٰ رَجُلٍ يُنَبِّئُكُمْ إِذَا مُزِّقْتُمْ كُلَّ مُمَزَّقٍ إِنَّكُمْ لَفِى خَلْقٍ جَدِيدٍ Waq a la alla th eena kafaroo hal nadullukum AAal a rajulin yunabbiokum i tha muzziqtum kulla mumazzaqin innakum lafee khalqin jadeed in
As against this, they who are bent on denying the truth say [unto all who are of like mind]: "Shall we point out to you a man who will tell you that [after your death,] when you will have been scattered in countless fragments, you shall-lo and behold!-be [restored to life] in a new act of creation?
  - Mohammad Asad
The unbelievers say to the people: "Shall we point out to you a man who claims that when your body will disintegrate and mangle into dust you shall be raised to life again?
  - Muhammad Farooq-i-Azam Malik
The disbelievers say 'mockingly to one another', 'Shall we show you a man who claims that when you have been utterly disintegrated you will be raised as a new creation?
  - Mustafa Khattab
Those who disbelieve say: Shall we show you a man who will tell you (that) when ye have become dispersed in dust with most complete dispersal, still, even then, ye will be created anew?
  - Marmaduke Pickthall
The Unbelievers say (in ridicule): "Shall we point out to you a man that will tell you when ye are all scattered to pieces in disintegration that ye shall (then be raised) in a New Creation? 3794
  - Abdullah Yusuf Ali

This is a taunt against the holy Prophet, and it is applicable to all who preach the doctrine of a Future Life. How is it possible, say the Unbelievers, that when a man's body is reduced to dust and scattered about, the man should rise again and become a new Creation? They add that such a preacher is inventing a deliberate falsehood or is demented.

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34:8
أَفْتَرَىٰ عَلَى ٱللَّهِ كَذِبًا أَم بِهِۦ جِنَّةٌۢ ۗ بَلِ ٱلَّذِينَ لَا يُؤْمِنُونَ بِٱلْـَٔاخِرَةِ فِى ٱلْعَذَابِ وَٱلضَّلَـٰلِ ٱلْبَعِيدِ Aftar a AAal a All a hi ka th iban am bihi jinnatun bali alla th eena l a yuminoona bi a l a khirati fee alAAa tha bi wa al dd al a li albaAAeed i
Does he [knowingly] attribute his own Iying inventions to God - or is he a madman?" Nay, [there is no madness in this Prophet-] but they who will not believe in the life to come are [bound to lose themselves] in suffering and in a profound aberration.5
  - Mohammad Asad

Lit., "remote aberration". (For the Qur'anic use of the term dalal - lit., "error" or "going astray" - in the sense of "aberration", see 12:8 and {95}.) The construction of this phrase points definitely to suffering in this world (in contrast with the suffering in the hereafter spoken of in verse {5} above): for whereas the concept of "aberration" is meaningless in the context of the life to come, it has an obvious meaning in the context of the moral and social confusion - and, hence, of the individual and social suffering - which is the unavoidable consequence of people's loss of belief in the existence of absolute moral values and, thus, in an ultimate divine judgment on the basis of those values.

Has he forged a lie against Allah or is he mad?" Nay! In fact those who do not believe in the Hereafter are doomed, for they are in gross error.
  - Muhammad Farooq-i-Azam Malik
Has he fabricated a lie against Allah or is he insane?' In fact, those who do not believe in the Hereafter are bound for torment and have strayed farthest 'from the truth'.
  - Mustafa Khattab
Hath he invented a lie concerning Allah, or is there in him a madness? Nay, but those who disbelieve in the Hereafter are in torment and far error.
  - Marmaduke Pickthall
"Has he invented a falsehood against Allah or has a spirit (seized) him?" Nay it is those who believe not in the Hereafter that are in (real) Penalty and in farthest Error. 3795
  - Abdullah Yusuf Ali

The answer is: the Future Life is the truest of all Truths; so far is the man who teaches it from being demented, that it is those who deny it, that lack knowledge and are in real jeopardy for their souls; for they persecute Truth and must not only suffer defeat, but go farther and farther from Realities and thus suffer the worst hallucination about the next world.

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34:9
أَفَلَمْ يَرَوْا۟ إِلَىٰ مَا بَيْنَ أَيْدِيهِمْ وَمَا خَلْفَهُم مِّنَ ٱلسَّمَآءِ وَٱلْأَرْضِ ۚ إِن نَّشَأْ نَخْسِفْ بِهِمُ ٱلْأَرْضَ أَوْ نُسْقِطْ عَلَيْهِمْ كِسَفًا مِّنَ ٱلسَّمَآءِ ۚ إِنَّ فِى ذَٰلِكَ لَـَٔايَةً لِّكُلِّ عَبْدٍ مُّنِيبٍ Afalam yaraw il a m a bayna aydeehim wam a khalfahum mina a l ssam a i wa a lar d i in nasha nakhsif bihimu alar d a aw nusqi t AAalayhim kisafan mina a l ssam a i inna fee tha lika la a yatan likulli AAabdin muneeb in
Are they, then, not aware of how little of the sky and the earth lies open before them, and how much is hidden from them?6 - [or that,] if We so willed. We could cause the earth to swallow them,7 or cause fragments of the sky to fall down upon them?8 In all this, behold, there is a message indeed for every servant [of God] who is wont to turn unto Him [in repentance].9
  - Mohammad Asad

Lit., "... not aware of what of the sky and the earth is between their hands, and what is behind them": an idiomatic phrase explained in surah {2}, note [247]. In the present context - as well as in 2:255 - the above phrase stresses the insignificance of the knowledge attained to by man, or accessible to him; hence, so the argument goes, how can anyone be so presumptuous as to deny the reality of resurrection and life after death, seeing that it is a phenomenon beyond man's experience, while, on the other hand, everything within the universe points to God's unlimited creative power?

I.e.. in an earthquake.

This allusion to unpredictable geological and cosmic occurrences - earthquakes, the fall of meteors and meteorites, cosmic rays, and so forth - reinforces the statement about "how little of the sky and the earth lies open before them, and how much is hidden from them", and contrasts man's insignificance with God's omniscience and almightiness.

See last sentence of 24:31 and the corresponding note [41].

Do they not see the sky and the earth that surrounds them from front and from behind? If We want, We can cave in the earth to swallow them up or let the fragments of the sky fall upon them. Surely there is a sign in this for every devotee that turns to Allah in repentance.
  - Muhammad Farooq-i-Azam Malik
Have they not then seen all that surrounds them of the heavens and the earth? If We willed, We could cause the earth to swallow them up, or cause 'deadly' pieces of the sky to fall upon them. Surely in this is a sign for every servant who turns 'to Allah'.
  - Mustafa Khattab
Have they not observed what is before them and what is behind them of the sky and the earth? If We will, We can make the earth swallow them, or cause obliteration from the sky to fall on them. Lo ! herein surely is a portent for every slave who turneth (to Allah ) repentant.
  - Marmaduke Pickthall
See they not what is before them and behind them of the sky and the earth? If We wished We could cause the earth to swallow them up or cause a piece of the sky to fall upon them. Verily in this is a Sign for every devotee that turns to Allah (in repentance). 3796 3797 3798
  - Abdullah Yusuf Ali

The men who walk in spiritual darkness and laugh at a Hereafter have but to observe the Power of Allah in the nature around them. He Who created the heavens and the earth and sustains them can surely make a new Creation! And the cosmic Laws which are so just and inevitable should surely give them an idea of the inexorable Justice that must redress all balance.

Cf. xvi. 45, and n. 2071. Who are these puny creatures-sceptics that question the might and majesty of Allah?

Cf. xxvi. 187. This was actually a challenge hurled at Shu'aib and a shower of ashes and cinders came from above and overwhelmed the challengers!

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34:10
وَلَقَدْ ءَاتَيْنَا دَاوُۥدَ مِنَّا فَضْلًا ۖ يَـٰجِبَالُ أَوِّبِى مَعَهُۥ وَٱلطَّيْرَ ۖ وَأَلَنَّا لَهُ ٱلْحَدِيدَ Walaqad a tayn a d a wooda minn a fa d lan y a jib a lu awwibee maAAahu wa al tt ayra waalann a lahu al h adeed a
AND [thus], indeed, did We grace David with Our favour:10 "O you mountains! Sing with him the praise of God! And [likewise] you birds!"11 And We softened all sharpness in him,12
  - Mohammad Asad

Lit., "did We bestow upon David a favour from Ourselves". This connects with the elliptic reference to repentance in the preceding verse: David is singled out for special mention in view of the allusion, in surah {38}, to his having suddenly become aware that he had committed a sin, whereupon "he asked his Sustainer to forgive him his sin... and turned unto Him in repentance" ( 38:24 ).

Cf. 21:79 and the corresponding note [73].

Lit., "for him". The term hadid denotes, primarily, something that is "sharp" in both the concrete and abstract senses of the word: for the latter sense, cf. the Qur'anic phrase "sharp (hadid) is thy sight today" ( 50:22 ), or the many idiomatic expressions like rajul hadid, "a man of sharp intellect", hadid an-nazar, "one who looks boldly [at others]", ra' ihah hadidah, "a sharp odour", etc. (Lisan al-'Arab). As a noun with a definite article (al-hadid), it signifies "all that is sharp", or "sharpness", as well as "iron". God's having "softened all sharpness" in David is evidently an allusion to his exalted sense of beauty (expressed in the poetry of his Psalms) as well as to his goodness and humility. - An alternative rendering of the above phrase would be: "We caused iron to become soft for him", which might be an allusion to his outstanding abilities as poet, warrior and ruler.

We bestowed Our blessings on Dawood and commanded: "O mountains! Join him in singing My rhymes," and a similar command was given to the birds. We made iron soft for him
  - Muhammad Farooq-i-Azam Malik
Indeed, We granted David a 'great' privilege from Us, 'commanding:' 'O mountains! Echo his hymns! And the birds as well.' We made iron mouldable for him,
  - Mustafa Khattab
And assuredly We gave David grace from Us, (saying): O ye hills and birds, echo his psalms of praise! And We made the iron supple unto him,
  - Marmaduke Pickthall
We bestowed Grace aforetime on David from Ourselves: "O ye Mountains! sing ye back the Praises of Allah with him! and ye birds (also)! and We made the iron soft for Him 3799 3800
  - Abdullah Yusuf Ali

Cf. xxi. 79-80, and notes 2733-34. David had the gift of song and sacred music, and this is shown in his Psalms. All nature-hills and birds-sing and echo back the Praises of Allah.

Iron or steel is hard stuff: but in the hands of a craftsman it becomes soft and pliable, and with it can be made instruments for the defence of righteousness. These, in the literal sense, are coats of mail, and defensive armour, and the manufacture of them is traditionally attributed to David.

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34:11
أَنِ ٱعْمَلْ سَـٰبِغَـٰتٍ وَقَدِّرْ فِى ٱلسَّرْدِ ۖ وَٱعْمَلُوا۟ صَـٰلِحًا ۖ إِنِّى بِمَا تَعْمَلُونَ بَصِيرٌ Ani iAAmal s a bigh a tin waqaddir fee a l ssardi wa i AAmaloo sa li h an innee bim a taAAmaloona ba s eer un
[and inspired him thus:] "Do good deeds lavishly, without stint. and eive deep thou~ht to their steady flow."13 And [thus should you all, O believers,] do righteous deeds: for. verily I see all that you do!
  - Mohammad Asad

The adjective sabigh (fem. sabighah) signifies anything that is "ample", "abundant" and "complete" (in the sense of being perfect). In its plural form sabighat it assumes the function of the noun which it is meant to qualify, and denotes, literally, "things [or "deeds"] ample and complete" or "perfect" - i.e., good deeds done abundantly and without stint: cf. the only other Qur'anic instance of the same stem in 31:20 - "[God] has lavished (asbagha) upon you His blessings". The noun sard, on the other hand, denotes something "carried on consecutively", or something the parts (or stages) whereof are "following one another steadily", i.e., are continued or repeated.

saying: "make coats of armor measuring out the links in mail and O people of Dawood, do good deeds; surely I am watching over all of your actions."
  - Muhammad Farooq-i-Azam Malik
instructing: 'Make full-length armour, 'perfectly' balancing the links. And work righteousness 'O family of David!'. Indeed, I am All-Seeing of what you do.'
  - Mustafa Khattab
Saying: Make thou long coats of mail and measure the links (thereof). And do ye right. Lo! I am Seer of what ye do.
  - Marmaduke Pickthall
(Commanding) "Make thou coats of mail balancing well the rings of chain armor and work ye righteousness; for be sure I see (clearly) all that ye do." 3801 3802
  - Abdullah Yusuf Ali

Coats of chain armour have to be made with cunning art, if the chains are to fit into each other and the whole garment is to be worn in comfort in fierce warfare.

Note the transition from the singular, "make them coats of mail", to the plural "and work ye righteousness". The first is addressed to David, who was the artificer of defensive armour; and the second is addressed to him and his whole people. He made the armour, but it was to be worn not only by him but all the warriors. But he and all his people were to be careful to see that they did not deviate from the paths of righteousness. Fighting is a dangerous weapon and may well degenerate (as it so often does) into mere violence. They were to see that this should not happen, and they were told that Allah was watching over them all with the personal solicitude implied in the singular pronoun "I".

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34:12
وَلِسُلَيْمَـٰنَ ٱلرِّيحَ غُدُوُّهَا شَهْرٌ وَرَوَاحُهَا شَهْرٌ ۖ وَأَسَلْنَا لَهُۥ عَيْنَ ٱلْقِطْرِ ۖ وَمِنَ ٱلْجِنِّ مَن يَعْمَلُ بَيْنَ يَدَيْهِ بِإِذْنِ رَبِّهِۦ ۖ وَمَن يَزِغْ مِنْهُمْ عَنْ أَمْرِنَا نُذِقْهُ مِنْ عَذَابِ ٱلسَّعِيرِ Walisulaym a na a l rree h a ghuduwwuh a shahrun waraw ah uh a shahrun waasaln a lahu AAayna alqi t ri wamina aljinni man yaAAmalu bayna yadayhi bii th ni rabbihi waman yazigh minhum AAan amrin a nu th iqhu min AAa tha bi a l ssaAAeer i
AND UNTO Solomon [We made subservient] the wind: its morning course [covered the distance of] a month's journey, and its evening course, a month's Journey.14 And We caused a fountain of molten copper to flow at his behest;15 and [even] among the invisible beings there were some that had [been constrained] to labour for him16 by his Sustainer's leave - and whichever of them deviated from Our command, him would We let taste suffering through a blazing flame -:
  - Mohammad Asad

Cf. 21:81 and the corresponding note [75]. For a more general explanation of the legends connected with the person of Solomon, see note [77] on 21:82 .

Lit., "for him": probably a reference to the many furnishings of copper and brass which, according to the Bible (cf. 11 Chronicles iv), Solomon caused to be made for his newly-built temple.

Lit., "between his hands", i.e., subject to his will: see 21:82 and the corresponding notes [76] and [77]. For my rendering of jinn as "invisible beings", see Appendix III.

And We made the winds subservient to Sulaiman, which made a month's journey in the morning and a month's journey in the evening; and We made a fountain of molten copper to flow for him; and subdued Jinns for him who worked in front of him by the leave of his Rabb; and if any of them turned aside from Our command, We made Him taste the punishment of the blazing fire.
  - Muhammad Farooq-i-Azam Malik
And to Solomon 'We subjected' the wind: its morning stride was a month's journey and so was its evening stride. And We caused a stream of molten copper to flow for him, and 'We subjected' some of the jinn to work under him by his Lord's Will. And whoever of them deviated from Our command, We made them taste the torment of the blaze.
  - Mustafa Khattab
And unto Solomon (We gave) the wind, whereof the morning course was a month's journey and the evening course a month's journey, and We caused the fount of copper to gush forth for him, and (We gave him) certain of the jinn who worked before him by permission of his Lord. And such of them as deviated from Our command, them We caused to taste the punishment of flaming fire.
  - Marmaduke Pickthall
And to Solomon (We made) the Wind (obedient): its early morning (stride) was a month's (journey) and its evening (stride) was a month's (journey); and We made a Font of molten brass to flow for him; and there were Jinns that worked in front of him by the leave of his Lord and if any of them turned aside from Our command We made Him taste of the Penalty of the Blazing Fire. 3803 3804 3805
  - Abdullah Yusuf Ali

Cf. xxi. 81-82, n. 2736, and xxxviii. 36-38. See also xxvii. 38-39. The winds are swift and can cover in a short morning's or evening's flight the distance which it takes a whole month to cover on foot or by bullock cart. In our own day, with air speeds of 400 miles and more per hour, this seems a moderate statement.

In the Old Testament, II. Chronicles, Chapters iii., and iv., are described the various costly materials with which Solomon's Temple was built, and it was furnished with vessels, candle-sticks, lamps, censers, etc. "Solomon made all these vessels in great abundance: for the weight of the brass could not be found out" (II. Chronicles, iv. 18).

See xxvii. 17, and n. 3257.

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34:13
يَعْمَلُونَ لَهُۥ مَا يَشَآءُ مِن مَّحَـٰرِيبَ وَتَمَـٰثِيلَ وَجِفَانٍ كَٱلْجَوَابِ وَقُدُورٍ رَّاسِيَـٰتٍ ۚ ٱعْمَلُوٓا۟ ءَالَ دَاوُۥدَ شُكْرًا ۚ وَقَلِيلٌ مِّنْ عِبَادِىَ ٱلشَّكُورُ YaAAmaloona lahu m a yash a o min ma ha reeba watam a theela wajif a nin ka a ljaw a bi waqudoorin r a siy a tin iAAmaloo a la d a wooda shukran waqaleelun min AAib a diya a l shshakoor u
they made for him whatever he wished of sanctuaries, and statues, and basins as [large as] great watering-troughs, and cauldrons firmly anchored.17 [And We said:] "Labour, O David's people, in gratitude [towards Me]18 - and [remember that] few are the truly grateful [even] among My servants!"19
  - Mohammad Asad

I.e., because of their enormous size. Cf. II Chronicles iii, 10-13, where statues ("images") of cherubim are mentioned, as well as iv, 2-5, describing "a molten sea" (i.e., basin) of huge dimensions, resting upon twelve statues of oxen, and meant to contain water "for the priests to wash in" (ibid., iv, 6). The "sanctuaries" were apparently the various halls of the new temple.

These words, ostensibly addressed to "the people" or "the family" of David, are in reality an admonition to all believers, at all times, since all of them are, spiritually, "David's people".

I.e., even among those who consider themselves God's servants - for "truly grateful [to God] is only he who realizes his inability to render adequate thanks to Him" (Zamakhshari).

They worked for him as he desired: making arches, images, basins as large as reservoirs and built-in cooking cauldrons. We said: "O Family of Dawood! Work gratefully." Only a few of My devotees are truly grateful.
  - Muhammad Farooq-i-Azam Malik
They made for him whatever he desired of sanctuaries, statues,1 basins as large as reservoirs, and cooking pots fixed 'into the ground'. 'We ordered:' 'Work gratefully, O family of David!' 'Only' a few of My servants are 'truly' grateful.
  - Mustafa Khattab

 Which was permissible at the time of Solomon (ﷺ).

They made for him what he willed: synagogues and statues, basins like wells and boilers built into the ground. Give thanks, O House of David! Few of My bondmen are thankful.
  - Marmaduke Pickthall
They worked for him as he desired (making) Arches Images Basins as large as Reservoirs and (cooking) Cauldrons fixed (in their places): "Work ye sons of David with thanks! But few of My servants are grateful!" 3806 3807
  - Abdullah Yusuf Ali

Mihrab (Plural Maharib), translated "arch", may be applied to any fine, elevated, spacious architectural structure. As the reference here is to the Temple of Solomon, the word "arches" is I think most appropriate. "Arches" would be structural Ornaments in the Temple. Images would be like the images of oxen and Cherubim mentioned in II. Chronicles, iv. 3 and iii. 14; the Basons (11. Chronicles iv. 22) were perhaps huge dishes round which many men could sit together and eat, according to ancient Eastern custom, while the cooking Cauldrons or Pots (II. Chronicles, iv. 16), were fixed in one place, being so large in capacity that they could not be moved about. Indian readers will get some idea of them from the huge cooking Degs, which they use in the festivals.

The building of the Temple was a great event in Israelite history. They are asked to be thankful without which all that glory and power would be out of place, and it fell away in a few generations, with the decline of the moral spirit which was at its back.

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34:14
فَلَمَّا قَضَيْنَا عَلَيْهِ ٱلْمَوْتَ مَا دَلَّهُمْ عَلَىٰ مَوْتِهِۦٓ إِلَّا دَآبَّةُ ٱلْأَرْضِ تَأْكُلُ مِنسَأَتَهُۥ ۖ فَلَمَّا خَرَّ تَبَيَّنَتِ ٱلْجِنُّ أَن لَّوْ كَانُوا۟ يَعْلَمُونَ ٱلْغَيْبَ مَا لَبِثُوا۟ فِى ٱلْعَذَابِ ٱلْمُهِينِ Falamm a qa d ayn a AAalayhi almawta m a dallahum AAal a mawtihi ill a d a bbatu alar d i takulu minsaatahu falamm a kharra tabayyanati aljinnu an law k a noo yaAAlamoona alghayba m a labithoo fee alAAa tha bi almuheen i
Yet [even Solomon had to die; but] when We decreed that he should die, nothing showed them that he was dead except an earthworm that gnawed away his staff.20 And when he fell to the ground, those invisible beings [subservient to him] saw clearly that, had they but understood the reality which was be-yond the reach of their perception,21 they would not have continued [to toil] in the shameful suffering [of servitude], 22
  - Mohammad Asad

This is yet another of the many Solomonic legends which had become an inalienable part of ancient Arabian tradition, and which the Qur'an uses as a vehicle for the allegorical illustration of some of its teachings. According to the legend alluded to above, Solomon died on his throne, leaning forward on his staff, and for a length of time nobody became aware of his death: with the result that the jinn, who had been constrained to work for him, went on labouring at the heavy tasks assigned to them. Gradually, however, a termite ate away Solomon's staff, and his body, deprived of support, fell to the ground. This story - only hinted at in its outline - is apparently used here as an allegory of the insignificance and inherent brittleness of human life and of the perishable nature and emptiness of all worldly might and glory.

Al-ghayb, "that which is beyond the reach of [a created being's] perception", either in an absolute or - as in this instance - in a relative, temporary sense.

I.e., because they would have known that Solomon's sway over them had ended. In the elliptic manner so characteristic of the Qur'an, stress is laid here, firstly, on the limited nature of all empirical knowledge, including the result of deductions and inferences based on no more than observable or calculable phenomena, and, secondly, on the impossibility to determine correctly, on the basis of such limited fragments of knowledge alone, what course of action would be right in a given situation. Although the story as such relates to "invisible beings", its moral lesson (which may be summed up in the statement that empirical knowledge cannot provide any ethical guideline unless it is accompanied, and completed, by divine guidance) is obviously addressed to human beings as well.

When We decreed Sulaiman's death he was leaning on his staff. The jinns did not know that he was dead until the termite ate away his staff and fell down. Thus it became clear to the jinns that if they had known the unseen, they would not have continued in the humiliating punishment of their task.
  - Muhammad Farooq-i-Azam Malik
When We decreed Solomon's death, nothing indicated to the 'subjected' jinn that he was dead except the termites eating away his staff.1 So when he collapsed, the jinn realized that if they had 'really' known the unseen, they would not have remained in 'such' humiliating servitude.
  - Mustafa Khattab

 Which he died while leaning on.

And when We decreed death for him, nothing showed his death to them save a creeping creature of the earth which gnawed away his staff. And when he fell the jinn saw clearly how, if they had known the unseen, they would not have continued in despised toil.
  - Marmaduke Pickthall
Then when We decreed (Solomon's) death nothing showed them his death except a little worm of the earth which kept (slowly) gnawing away at his staff: so when he fell down the Jinns saw plainly that if they had known the unseen they would not have tarried in the humiliating Penalty (of their Task). 3808 3809
  - Abdullah Yusuf Ali

This statement illustrates three points: (1) however great and glorious human power and grandeur may be, it is only for a time, and it may fade away even before people know of its decline; (2) the most remarkable events may be brought to light, not by a flourish of trumpets, but by a humble individual, unknown and unseen, who works imperceptibly and undermines even so strong a thing as staff, on which a great man may lean; (3) work done by men merely on the basis of brute Strength or fear, as in the case of the Jinns, will not endure. This is brought up in strong contrast against the Power and Majesty of Allah, which will endure, which cannot be sapped, and which can only be fully appreciated by a training of the will and heart. In the same way, in David's story above, his mighty strength as a warrior (see ii. 251) and his skill in making armour are only to be valued when used, as it was used, in the service of Allah, in righteous works (xxxiv. 1 1).

The Jinns looked upon their work as a Penalty, and so it became to them. The people who worked at the Temple of Solomon as the People of David worked and gloried in their work as a thanksgiving to Allah, and their work became sanctified. The Jinns knew nothing of hidden secrets; they only saw the obvious, and had not even the significance of the little worm that slowly gnawed away Solomon's staff.

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34:15
لَقَدْ كَانَ لِسَبَإٍ فِى مَسْكَنِهِمْ ءَايَةٌ ۖ جَنَّتَانِ عَن يَمِينٍ وَشِمَالٍ ۖ كُلُوا۟ مِن رِّزْقِ رَبِّكُمْ وَٱشْكُرُوا۟ لَهُۥ ۚ بَلْدَةٌ طَيِّبَةٌ وَرَبٌّ غَفُورٌ Laqad k a na lisabain fee maskanihim a yatun jannat a ni AAan yameenin washim a lin kuloo min rizqi rabbikum wa o shkuroo lahu baldatun t ayyibatun warabbun ghafoor un
INDEED, in [the luxuriant beauty of] their homeland, the DeoDIe of Sheba had an evidence [of God's grace]23 - two [vast expanses of] gardens, to the right and to the left, [calling out to them, as it were:] "Eat of what your Sustainer has provided for you, and render thanks unto Him: a land most goodly, and a Sustainer much-forgiving!"
  - Mohammad Asad

This connects with the call to gratitude towards God in the preceding passage, and the mention, at the end of verse {13}, that "few are the truly grateful" even among those who think of themselves as "God's servants" (see note [19] above). - The kingdom of Sheba (Saba' in Arabic) was situated in south-western Arabia, and at the time of its greatest prosperity (i.e., in the first millenium B.C.) comprised not only the Yemen but also a large part of Hadramawt and the Mahrah country, and probably also much of present-day Abyssinia. In the vicinity of its capital Ma'rib - sometimes also spelled Ma'rib - the Sabaeans had built in the course of centuries an extraordinary system of dams, dykes and sluices, which became famous in history, with astonishing remnants extant to this day. It was to this great dam that the whole country of Sheba owed its outstanding prosperity, which became proverbial throughout Arabia. (According to the geographer Al-Ham-dani, who died in 334 H., the area irrigated by this system of dams stretched eastward to the desert of Sayhad on the confines of the Rub' 'al-Khali) The flourishing state of the country was reflected in its people's intense trading activities and their control of the "spice road" which led from Ma'rib northwards to Mecca, Yathrib and Syria, and eastwards to Dufar on the shores of the Arabian Sea, thus connecting with the maritime routes from India and China. - The period to which the above Qur'anic passage refers is evidently much later than that spoken of in {27:22-44}.

For the people of Saba (Sheba, presently a town in Yeman) there was indeed a sign in their dwelling place: two gardens - one to the right and one to the left. It was said to them: "Eat of what your Rabb has given you and render thanks to Him. Pleasant is your land and forgiving is your Rabb."
  - Muhammad Farooq-i-Azam Malik
Indeed, there was a sign for 'the tribe of' Sheba in their homeland: two orchards- one to the right and the other to the left. 'They were told:' 'Eat from the provision of your Lord, and be grateful to Him. 'Yours is' a good land and a forgiving Lord.'
  - Mustafa Khattab
There was indeed a sign for Sheba in their dwelling place: Two gardens on the right hand and the left (as who should say): Eat of the provision of your Lord and render thanks to Him. A fair land and an indulgent Lord!
  - Marmaduke Pickthall
There was for Saba' aforetime a Sign in their homeland two Gardens to the right and to the left. Eat of the Sustenance (provided) by your Lord and be grateful to Him: a territory fair and happy and a Lord Oft-Forgiving! 3810 3811
  - Abdullah Yusuf Ali

This is the same city and territory in Yemen as is mentioned in xxvii. 22: see note there as to its location. There the period was the time of Solomon and Queen Bilqis. Here it is some centuries later. It was still a happy and prosperous country, amply irrigated from the Maarib dam. Its roads or perhaps its canals, were skirted by gardens on both sides, right and left: at any given point, you always saw two gardens. It produced fruit, spices, and frankincense, and got the name of Araby the Blest for that part of the country.

The land was fair to look upon; the people happy and prosperous; and they enjoyed the blessings of Allah, Who is Gracious and does not punish small human faults or weaknesses.

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34:16
فَأَعْرَضُوا۟ فَأَرْسَلْنَا عَلَيْهِمْ سَيْلَ ٱلْعَرِمِ وَبَدَّلْنَـٰهُم بِجَنَّتَيْهِمْ جَنَّتَيْنِ ذَوَاتَىْ أُكُلٍ خَمْطٍ وَأَثْلٍ وَشَىْءٍ مِّن سِدْرٍ قَلِيلٍ FaaAAra d oo faarsaln a AAalayhim sayla alAAarimi wabaddaln a hum bijannatayhim jannatayni th aw a tay okulin kham t in waathlin washayin min sidrin qaleel in
But they turned away [from Us], and so We let loose upon them a flood that overwhelmed the dams,24 and changed their two [expanses of luxuriant] gardens into a couple of gardens yielding bitter fruit, and tamarisks, and some few [wild] lote-trees:
  - Mohammad Asad

Lit., "the flooding of the dams" (sayl al-'arim). The date of that catastrophe cannot be established with any certainty, but the most probable period of the first bursting of the Dam of Ma'rib seems to have been the second century of the Christian era. The kingdom of Sheba was largely devastated, and this led to the migration of many southern (Qahtan) tribes towards the north of the Peninsula. Subsequently, it appears, the system of dams and dykes was to some extent repaired, but the country never regained its earlier prosperity; and a few decades before the advent of Islam the great dam collapsed completely and finally.

But they gave no heed. So We let loose upon them the waters of the dam (called Ma'arib) and We converted their two gardens into the gardens producing bitter fruit, tamarisks and a few lot bushes.
  - Muhammad Farooq-i-Azam Malik
But they turned away. So We sent against them a devastating flood, and replaced their orchards with two others producing bitter fruit, fruitless bushes,1 and a few 'sparse' thorny trees.2
  - Mustafa Khattab

 lit., tamarisks. 

 lit., lote trees.

But they were froward, so We sent on them the flood of Arim, and in exchange for their two gardens gave them two gardens bearing bitter fruit, the tamarisk and here and there a lote tree.
  - Marmaduke Pickthall
But they turned away (from Allah) and We sent against them the flood (released) from the Dams and We converted their two Garden (rows) into "gardens" producing bitter fruit and tamarisks and some few (stunted) Lote trees. 3812 3813 3814
  - Abdullah Yusuf Ali

Into that happy Garden of Eden in Arabia Felix (Araby the Blest) came the insidious snake of Unfaith and Wrongdoing. Perhaps the people became arrogant of their prosperity, or of their science, or of their skill in irrigation engineering, in respect of the wonderful works of the Dam which their ancestors had constructed. Perhaps they got broken up into rich and poor, privileged and unprivileged, high-caste and low-caste, disregarding the gifts and closing the opportunities given by Allah to all His creatures. Perhaps they broke the laws of the very Nature which fed and sustained them. The Nemesis came. It may have come suddenly, or it may have come slowly. The pent-up waters of the eastern side of the Yemen highlands were collected in a high lake confined by the Dam of Maarib. A mighty flood came; the dam burst; and it has never been repaired since. This was a spectacular crisis: it may have been preceded and followed by slow desiccation of the country.

"Arim" ( = Dams or Embankments) may have been a proper noun, or may simply mean the great earth-works fined with stone, which formed the Maarib dam, of which traces still exist. The French traveller T.J. Arnaud saw the town and ruins of the Dam of Maarib in 1843, and described its gigantic works and its inscriptions: See Journal Asiatique for January 1874: the account is in French. For a secondary account in English, see W.B. Harris, Journey Through Yemen, Edinburgh, 1893. The dam as measured by Arnaud was two miles long and 120 ft. high. The date of its destruction was somewhere about 120 A.D., though some authorities put it much later.

The flourishing "Garden of Arabia" was converted into a waste. The luscious fruit trees became wild, or gave place to wild plants with bitter fruit. The feathery leaved tamarisk, which is only good for twigs and wattle-work, replaced the fragrant plants and flowers. Wild and stunted kinds of thorny bushes, like the wild Lote-tree, which were good for neither fruit nor shade, grew in place of the pomegranates, the date-palms and the grape-vines. The Lote-tree belongs to the family Rhamnaceae, Zizyphus Spina Christi, of which (it is supposed) Christ's crown of thorns was made, allied to the Zizyphus Jujuba, or ber tree of India. Wild, it is shrubby, thorny and useless. In cultivation it bears good fruit, and some shade, and can be thornless, thus becoming a symbol of heavenly bliss: lvi. 28.

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34:17
ذَٰلِكَ جَزَيْنَـٰهُم بِمَا كَفَرُوا۟ ۖ وَهَلْ نُجَـٰزِىٓ إِلَّا ٱلْكَفُورَ Tha lika jazayn a hum bim a kafaroo wahal nuj a zee ill a alkafoor a
thus We requited them for their having denied the truth. But do We ever requite [thus] any but the utterly ingrate?25
  - Mohammad Asad

Neither the Qur'an nor any authentic hadith tells us anything definite about the way in which the people of Sheba had sinned at the time immediately preceding the final collapse of the Dam of Ma'rib (i.e., in the sixth century of the Christian era). This omission, however, seems to be deliberate. In view of the fact that the story of Sheba's prosperity and subsequent catastrophic downfall had become a byword in ancient Arabia, it is most probable that its mention in the Qur'an has a purely moral purport similar to that of the immediately preceding legend of Solomon's death, inasmuch as both these legends, in their Qur'anic presentation, are allegories of the ephemeral nature of all human might and achievement. As mentioned at the beginning of note [23] above, the story of Sheba's downfall is closely linked with the phenomenon of men's recurrent ingratitude towards God. (See also verse {20} and the corresponding note [29].)

Thus did We requite them for their disbelief; and never do We punish any but the ungrateful!
  - Muhammad Farooq-i-Azam Malik
This is how We rewarded them for their ingratitude. Would We ever punish 'anyone in such a way' except the ungrateful?
  - Mustafa Khattab
This We awarded them because of their ingratitude. Punish We ever any save the ingrates?
  - Marmaduke Pickthall
That was the Requital We gave them because they ungratefully rejected Faith: and never do We give (such) requital except to such as are ungrateful rejecters. 3815
  - Abdullah Yusuf Ali

Kafur: intensive form: "those who deliberately and continuously reject Allah and are ungrateful for His Mercies, as shown by their constant wrong-doing.

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34:18
وَجَعَلْنَا بَيْنَهُمْ وَبَيْنَ ٱلْقُرَى ٱلَّتِى بَـٰرَكْنَا فِيهَا قُرًى ظَـٰهِرَةً وَقَدَّرْنَا فِيهَا ٱلسَّيْرَ ۖ سِيرُوا۟ فِيهَا لَيَالِىَ وَأَيَّامًا ءَامِنِينَ WajaAAaln a baynahum wabayna alqur a allatee b a rakn a feeh a quran th a hiratan waqaddarn a feeh a a l ssayra seeroo feeh a lay a liya waayy a man a mineen a
Now [before their downfall,] We had placed between them and the cities which We had blessed26 [many] towns within sight of one another; and thus We had made travelling easy [for them, as if to say]: "Travel safely in this [land], by night or by day!"
  - Mohammad Asad

I.e., Mecca and Jerusalem, both of which lay on the caravan route much used by the people of Sheba.

Between them and the towns which We had blessed (Syria and Palestine), We placed other towns in prominent positions so that they could journey to and fro in measured stages. We said: "Travel through them by day and night in complete security."
  - Muhammad Farooq-i-Azam Malik
We had also placed between them and the cities1 We showered with blessings 'many small' towns within sight of one another. And We set moderate travel distances in between, 'saying,' 'Travel between them by day and night safely.'
  - Mustafa Khattab

 i.e., Mecca and Jerusalem.

And We set, between them and the towns which We had blessed, towns easy to be seen, and We made the stage between them easy, (saying): Travel in them safely both by night and day.
  - Marmaduke Pickthall
Between them and the Cities on which We had poured Our blessings We had placed Cities in prominent positions and between them We had appointed stages of journey in due proportion: "Travel therein secure by night and by day." 3816
  - Abdullah Yusuf Ali

An instance is now given of the sort of covetousness on the part of the people of Saba, which ruined their prosperity and trade and cut their own throats. The old Frankincense route was the great Highway (imam mubin xv. 79; sabil muqim, xv. 76) between Arabia and Syria. Through Syria it connected with the great and flourishing Kingdoms of the Euphrates and Tigris valleys on the one hand and Egypt on the other, and with the great Roman Empire round the Mediterranean. At the other end, through the Yemen Coast, the road connected, by sea transport, with India, Malaya, and China. The Yemen-Syria road was much frequented, and Madain Salih was one of the stations on that route, and afterwards on the Pilgrim route: see Appendix No: 4 to S. xxvi. Syria was the land on which Allah "had poured His blessings", being a rich fertile country, where Abraham had lived: it includes the Holy Land of Palestine. The route was studded in the days of its prosperity with many stations (cities) close to each other, on which merchants could travel with ease and safety, "by night and by day". The close proximity of stations prevented the inroads of highwaymen.

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34:19
فَقَالُوا۟ رَبَّنَا بَـٰعِدْ بَيْنَ أَسْفَارِنَا وَظَلَمُوٓا۟ أَنفُسَهُمْ فَجَعَلْنَـٰهُمْ أَحَادِيثَ وَمَزَّقْنَـٰهُمْ كُلَّ مُمَزَّقٍ ۚ إِنَّ فِى ذَٰلِكَ لَـَٔايَـٰتٍ لِّكُلِّ صَبَّارٍ شَكُورٍ Faq a loo rabban a b a AAid bayna asf a rin a wa th alamoo anfusahum fajaAAaln a hum a ha deetha wamazzaqn a hum kulla mumazzaqin inna fee tha lika la a y a tin likulli s abb a rin shakoor in
But now they would say, "Long has our Sus-tainer made the distance between our journey-stages!"27 - for they had sinned against themselves. And in the end We caused them to become [one of those] tales [of things long past], and scattered them in countless fragments.28 Herein, behold, there are messages indeed for all who are wholly patient in adversity and deeply grate-ful [to God].
  - Mohammad Asad

In its generally-accepted spelling - based on the reading adopted by most of the early scholars of Medina and Kufah - the above phrase reads in the vocative rabbana and the imperative ba'id ("Our Sustainer! Make long the distances ...", etc.), which, however, cannot be convincingly explained. On the other hand, Tabari, Baghawi and Zamakhshari mention, on the authority of some of the earliest Qur'an-commentators, another legitimate reading of the relevant words, namely, rabbuna (in the nominative) and ba'ada (in the indicative), which gives the meaning adopted by me: "Long has our Sustainer made the distances . ..", etc. To my mind, this reading is much more appropriate since (as pointed out by Zamakhshari) it expresses the belated regrets and the sorrow of the people of Sheba at the devastation of their country, the exodus of large groups of the population, and the resultant abandonment of many towns and villages on the great caravan routes.

An allusion to the mass-migration of South-Arabian tribes in all directions - particularly towards central and northern Arabia - subsequent to the destruction of the Dam of Ma'rib.

But they prayed: "Our Rabb! Make our journeys longer." Thereby they wronged their souls and We made them merely a tale that is told and dispersed them in scattered fragments. Surely there is a sign in this for every patient, grateful person.
  - Muhammad Farooq-i-Azam Malik
But they said, 'Our Lord! Make 'the distances of' our journeys longer,' wronging themselves.1 So We reduced them to 'cautionary' tales, and scattered them utterly. Surely in this are lessons for whoever is steadfast, grateful.
  - Mustafa Khattab

 They became bored of living comfortably and traveling easily. A similar example can be found in 2:61, where the Children of Israel became bored with the manna and quails and wanted to eat other things such as onions and garlic.

But they said: Our Lord! Make the stage between our journeys longer. And they wronged themselves, therefore We made them bywords (in the land) and scattered them abroad, a total scattering. Lo! herein verily are portents for each steadfast, grateful (heart).
  - Marmaduke Pickthall
But they said: "Our Lord! place longer distances between our journey-stages." But they wronged themselves (therein). At length We made them as a tale (that is told) and We dispersed them all in scattered fragments. Verily in this are Signs for every (soul that is) patiently constant and grateful. 3817 3818 3819
  - Abdullah Yusuf Ali

Said: in this and other places in the Qur-an, "language" is used for thought or deed. The Commentators call it the "language of actual facts" (zaban hal) as opposed to the "language of words" (zaban qal).

The covetous Saba people, in order to get more profit from travellers' supplies by concentrating them on a few stations which they could monopolise, tended to choke off traffic and ruin the big trade. Selfishness often runs counter to true self-interest. It is a historical fact that the great Yemen-Syria route in Arabia declined with the decline of Yemen. There were no doubt physical causes, but supreme above all were the moral causes, the grasping nature of the people, and their departure from the highest standards of righteousness.

The people of Saba were given every chance. They had prosperity, skill, trade and commerce, and a healthy and beautiful country. They also had, apparently, great virtues, and as long as they remained true to their virtues, i.e., to the Law of Allah, they remained happy and contented. But when they became covetous and selfish, and became jealous of other people's prosperity instead of rejoicing in it, they fell from grace and declined. It may be that the climate changed, the rainfall became scantier, perhaps on account of the cutting down of hill forests; trade routes changed, on account of the people falling off in the virtues that make men popular: behind all the physical causes was the root-cause, that they began to worship mammon, self, greed, or materialism. They fell into the snare of Satan. They gradually passed out of history, and became only a name in a story. Moral: it is only Allah's Mercy that can give true happiness or prosperity, and happiness or prosperity is only a snare unless used for the highest service of Allah and man.

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34:20
وَلَقَدْ صَدَّقَ عَلَيْهِمْ إِبْلِيسُ ظَنَّهُۥ فَٱتَّبَعُوهُ إِلَّا فَرِيقًا مِّنَ ٱلْمُؤْمِنِينَ Walaqad s addaqa AAalayhim ibleesu th annahu fa i ttabaAAoohu ill a fareeqan mina almumineen a
Now, indeed, Iblls did prove that his opinion of them had been right:29 for [when he called them,] they followed him - all but some of the believers [among them].
  - Mohammad Asad

See 17:62 , as well as the last sentence of 7:17 , in which Iblis (i.e., Satan) says of the human race, "most of them wilt Thou find ungrateful".

In their case, Iblees' (Satan's) suspicions proved true, as they all followed him except a small group of the believers,
  - Muhammad Farooq-i-Azam Malik
Indeed, Iblîs' assumption about them has come true,1 so they 'all' follow him, except a group of 'true' believers.
  - Mustafa Khattab

 Iblîs was the name of Satan before his fall from grace (see footnote for 2:33). His assumption (or vow) was that he could easily mislead the majority of people (see 7:16-17, 15:39-40, and 38:82-83).

And Satan indeed found his calculation true concerning them, for they follow him, all save a group of true believers.
  - Marmaduke Pickthall
And on them did Satan prove true his idea and they followed him all but a Party that believed. 3820
  - Abdullah Yusuf Ali

Cf. xvii. 62. Satan out of arrogance had said, when he asked for respite from the Most High; "I will bring (Adam's) descendants under my sway, all but a few." This was now proved true on the Saba people. He had no power to force them. It was their own will that went wrong and put them into his power.

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34:21
وَمَا كَانَ لَهُۥ عَلَيْهِم مِّن سُلْطَـٰنٍ إِلَّا لِنَعْلَمَ مَن يُؤْمِنُ بِٱلْـَٔاخِرَةِ مِمَّنْ هُوَ مِنْهَا فِى شَكٍّ ۗ وَرَبُّكَ عَلَىٰ كُلِّ شَىْءٍ حَفِيظٌ Wam a k a na lahu AAalayhim min sul ta nin ill a linaAAlama man yuminu bi a l a khirati mimman huwa minh a fee shakkin warabbuka AAal a kulli shayin h afee th un
And yet, he had no power at all over them:30 [for if We allow him to tempt man,] it is only to the end that We might make a clear distinction between those who [truly] believe in the life to come and those who are in doubt thereof:31 for thy Sustainer watches over all things.
  - Mohammad Asad

Cf. a similar phrase placed in the mouth of Iblis in 14:22 ("I had no power at all over you: I but called you - and you responded unto me"), and the corresponding note [31]; also, see note [30] on {15:39-40}. - Although, on the face of it, verses {20-21} of the present surah refer to the people of Sheba, their import is (as the sequence shows) much wider, applying to the human race as such.

See 15:41 and the corresponding note [31].

even though he had no authority over them. It all happened because We wanted to see who among them believed in the hereafter and who is in doubt concerning it. Your Rabb is watching over all things.
  - Muhammad Farooq-i-Azam Malik
He does not have any authority over them, but 'Our Will is' only to distinguish those who believe in the Hereafter from those who are in doubt about it. And your Lord is a 'vigilant' Keeper over all things.'
  - Mustafa Khattab
And he had no warrant whatsoever against them, save that We would know him who believeth in the Hereafter from him who is in doubt thereof; and thy Lord (O Muhammad) taketh note of all things.
  - Marmaduke Pickthall
But he had no authority over them except that We might test the man who believes in the Hereafter from him who is in doubt concerning it: and thy Lord doth watch over all things. 3821
  - Abdullah Yusuf Ali

Might test: the word in the original is might know. It is not that Allah does not know all. Why does He want to test? It is in order to help us subjectively, to train our will, to put us definitely the question, "Will you obey Allah or other than Allah?" Cf. n. 467 to iii. 154.

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34:22
قُلِ ٱدْعُوا۟ ٱلَّذِينَ زَعَمْتُم مِّن دُونِ ٱللَّهِ ۖ لَا يَمْلِكُونَ مِثْقَالَ ذَرَّةٍ فِى ٱلسَّمَـٰوَٰتِ وَلَا فِى ٱلْأَرْضِ وَمَا لَهُمْ فِيهِمَا مِن شِرْكٍ وَمَا لَهُۥ مِنْهُم مِّن ظَهِيرٍ Quli odAAoo alla th eena zaAAamtum min dooni All a hi l a yamlikoona mithq a la th arratin fee a l ssam a w a ti wal a fee alar d i wam a lahum feehim a min shirkin wam a lahu minhum min th aheer in
SAY: "Call upon those [beings] whom you imagine [to be endowed with divine powers] beside God: they have not an atom's weight of power either in the heavens or on earth, nor have they any share in [governing] either, nor does He [choose to] have any helper from among them."32
  - Mohammad Asad

I.e., anybody who would "mediate" between Him and any of His creatures. As is evident from the sequence (as well as from {17:56-57}), this passage relates, in particular, to the attribution of divine or semi-divine qualities to saints and angels and to the problem of their "intercession" with God.

O Prophet, say to the mushrikin: "Call on those deities whom you pray besides Allah - they do not have power over an atom's weight of anything in the heavens or earth, nor have they any share in either, nor is any of them a helper to Allah."
  - Muhammad Farooq-i-Azam Malik
Say, 'O Prophet,' 'Call upon those you claim 'to be divine' besides Allah. They do not possess 'even' an atom's weight either in the heavens or the earth, nor do they have any share in 'governing' them. Nor is any of them a helper to Him.'
  - Mustafa Khattab
Say (O Muhammad): Call upon those whom ye set up beside Allah! They possess not an atom's weight either in the heavens or the earth, nor have they any share either, nor hath He an auxiliary among them.
  - Marmaduke Pickthall
Say: "Call upon other (gods) whom ye fancy besides Allah: they have no power not the weight of an atom in the heavens or on earth; no (sort of) share have they therein nor is any of them a helper to Allah. 3822 3823
  - Abdullah Yusuf Ali

Other objects of worship, such as Self, or Money, or Power, or things we imagine will bring us luck or prosperity, though they can do nothing of the kind.

The false gods have no power whatever either in heaven or on earth, either in influencing our spiritual life or our ordinary worldly life. To suppose that they have some share, or that they can give some help to Allah, even though Allah is Supreme, is both false and blasphemous. Allah is One and Supreme, without sharer, helper, or equal.

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34:23
وَلَا تَنفَعُ ٱلشَّفَـٰعَةُ عِندَهُۥٓ إِلَّا لِمَنْ أَذِنَ لَهُۥ ۚ حَتَّىٰٓ إِذَا فُزِّعَ عَن قُلُوبِهِمْ قَالُوا۟ مَاذَا قَالَ رَبُّكُمْ ۖ قَالُوا۟ ٱلْحَقَّ ۖ وَهُوَ ٱلْعَلِىُّ ٱلْكَبِيرُ Wal a tanfaAAu a l shshaf a AAatu AAindahu ill a liman a th ina lahu h att a i tha fuzziAAa AAan quloobihim q a loo m atha q a la rabbukum q a loo al h aqqa wahuwa alAAaliyyu alkabeer u
And, before Him, intercession can be of no avail [to any] save one in whose case He may have granted leave [therefor]:33 so much so that when the terror [of the Last Hour] is lifted from their hearts, they [who have been resurrected] will ask [one an-other], "What has your Sustainer decreed [for you]?" - [to which] the others will answer, "Whatever is true and deserved34 -for He alone is exalted, great!"
  - Mohammad Asad

Regarding the Qur'anic concept of "intercession", see note [7] on 10:3 . Cf. also 19:87 and 20:109 .

Lit., "the truth" - i.e., whatever God decides regarding His grant or refusal of leave for intercession (which is synonymous with His redemptive acceptance or His rejection of the human being concerned) will conform with the requirements of absolute truth and justice (see note [74] on 19:87 ).

No intercession before Allah can avail anyone except for the one for whom He permits. Until when terror will be removed from their hearts, they shall ask the intercessors: "What has your Rabb ordained?" They will answer: "The Truth," He is the Most High, the Great.
  - Muhammad Farooq-i-Azam Malik
No intercession will be of any benefit with Him, except by those granted permission by Him. 'At last,' when the dread 'of Judgment Day' is relieved from their hearts 'because they are permitted to intercede', they will 'excitedly' ask 'the angels', 'What has your Lord 'just' said?' The angels will reply, 'The truth! And He is the Most High, All-Great.'
  - Mustafa Khattab
No intercession availeth with Him save for him whom He permitteth. Yet, when fear is banished from their hearts, they say: What was it that your Lord said? They say: The Truth. And He is the Sublime, the Great.
  - Marmaduke Pickthall
"No intercession can avail in His Presence except for those for whom He has granted permission. So far (is this the case) that when terror is removed from their hearts (at the Day of Judgement then) will they say `What is it that your Lord commanded?' They will say `That which is true and just; and He is the Most High Most Great.' " 3824 3825 3826
  - Abdullah Yusuf Ali

Cf. xx. 109, n. 2634, where I have explained the two possible modes of interpretation. Each soul is individually and personally responsible. And if there is any intercession, it can only be by Allah's gracious permission. For the Day of judgment will be a terrible Day, or Day of Wrath (Dies Irae) according to the Latin hymn, when the purest souls will be stupefied at the manifestation of Allah's Power. See next note.

"Their hearts": the pronoun "their" is referred to the angels nearest to Allah. On the Day of Judgment there will be such an irresistible manifestation of Power that even they will be silent for a while, and will scarcely realise what is happening. They will question each other, and only thus will they regain their bearings. Or "their" may refer to those who seek intercession.

In their mutual questionings they will realise that Allah's Judgment, as always, is right and just.

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34:24
قُلْ مَن يَرْزُقُكُم مِّنَ ٱلسَّمَـٰوَٰتِ وَٱلْأَرْضِ ۖ قُلِ ٱللَّهُ ۖ وَإِنَّآ أَوْ إِيَّاكُمْ لَعَلَىٰ هُدًى أَوْ فِى ضَلَـٰلٍ مُّبِينٍ Qul man yarzuqukum mina a l ssam a w a ti wa a lar d i quli All a hu wainn a aw iyy a kum laAAal a hudan aw fee d al a lin mubeen in
Say: "Who is it that provides for you tenance out of the heavens and the earth?"35 Say: "It is God. And, behold, either we [who believe in Him] or you [who deny His oneness] are on the right path, or have clearly gone astray!"
  - Mohammad Asad

See note [49] on the first sentence of 10:31 .

O Prophet, ask them: "Who provides your sustenance from the heavens and the earth?" If they do not answer, then say: "It is Allah! Certainly one of us; either we or you are rightly guided or in manifest error."
  - Muhammad Farooq-i-Azam Malik
Ask 'them, O Prophet', 'Who provides for you from the heavens and the earth?' Say, 'Allah! Now, certainly one of our two groups1 is 'rightly' guided; the other is clearly astray.'
  - Mustafa Khattab

 The believers and polytheists.

Say: Who giveth you provision from the sky and the earth? Say: Allah. Lo! we or you assuredly are rightly guided or in error manifest.
  - Marmaduke Pickthall
Say: "Who gives you sustenance from the heavens and the earth?" Say: "It is Allah and certain it is that either we or ye are on right guidance or in manifest error!" 3827 3828
  - Abdullah Yusuf Ali

There are six propositions introduced here with the word "Say", at verses 22, 24, 25, 26, 27, and 30. They clearly explain the doctrine of Unity (verse 22), the Mercy of Allah (verse 24), man's Personal Responsibility (verse 25), the Final Justice of Allah (verse 26), Allah's Power and Wisdom (verse 27), and the Inevitability of the Judgment, by which true values will be restored (verse 30).

Right and Wrong, Good and Evil, are incompatible, one with another. In this matter we can make no compromise. It is true that in men there may be various degrees of good or evil mixed together, and we have to tolerate men as our fellow-creatures, with all their faults and shortcomings. But this does not mean that we can worship Allah and Mammon together. Wrong is the negation of Right as light is of darkness. Though there may be apparently varying depths of darkness, this is only due to the imperfection of our vision: it is varying strengths of light as perceived by our relative powers of sight. So we may perceive the Light of Allah in varying degrees according to our spiritual vision. But in simple questions of Right or Wrong, we are faced by the Categorical Imperative.

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34:25
قُل لَّا تُسْـَٔلُونَ عَمَّآ أَجْرَمْنَا وَلَا نُسْـَٔلُ عَمَّا تَعْمَلُونَ Qul l a tusaloona AAamm a ajramn a wal a nusalu AAamm a taAAmaloon a
Say: "Neither shall you be called to account for whatever we may have become guilty of, nor shall we be called to account for whatever you are doing."
  - Mohammad Asad
Further, tell them: "You shall not be questioned about our errors nor shall we be questioned about your actions."
  - Muhammad Farooq-i-Azam Malik
Say, 'You will not be accountable for our misdeeds, nor will we be accountable for your deeds.'
  - Mustafa Khattab
Say: Ye will not be asked of what we committed, nor shall we be asked of what ye do.
  - Marmaduke Pickthall
Say: "Ye shall not be questioned as to our sins nor shall we be questioned as to what ye do." 3829
  - Abdullah Yusuf Ali

Therefore do not persecute us, or bring personal animus to bear on us. We must do our duty in declaring the universal Message, which is for you as much as for us.

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