Surah 34. Saba

66That is, "Free yourselves of selfish interests and whims and prejudices and consider this sincerely for the sake of Allah: consider this singly as well as jointly in two's and three's and four's in an objective manner and consider it well and deeply: What after all can be the reason that the person whom you call a madman today was, until yesterday, being looked upon as a very wise man among you ? The incident that happened a little before his appointment to Prophethood is well known among you. When after the re-construction of the Ka'bah the different clans of the Quraish were going to clash among themselves on the question as to who should place the Black Stone in the wall, you yourselves had unanimously agreed to accept Muhammad (upon whom be Allah's peace) as the arbitrator, and he had settled the question amicably to the entire satisfaction of all concerned. Now, how is it that you have started calling the same person mad, whose wisdom and sagacity has been thus tested and experienced by your whole nation? What is it if not stubbornness? Do you really mean the same that you say with your tongues?"

67That is, "Do you call him mad only for this reason? Do you regard as wist him who finds you following the path of ruin, and applauds you, and mad him who warns you beforehand of the coming of a disaster and shows you the way to safety and well-being?"

68Another meaning of this can be: "I do not sock anything but your well-being: My only recompense is that you should be reformed." This thing has been expressed at another place thus; "O Prophet, say to them: I do not ask of you any recompense for this: I only ask of the one, who will, to adopt the way of his Lord." (Al-Furqan 57)

69That is, "The accusers may say whatever they like but Allah knows everything. He is a witness that I am a selfless person:, I am not perforating this mission for any selfish motive "

70The words yaqdhifu bil-haqq give two meanings:

(1) "He inspires me with the knowledge of the truth by Revelation; " and

(2) "He is making the truth to prevail: He is crushing falsehood by means of the truth. "

71From this verse some people of the modern age have argued thus: According to it the Holy Prophet also could go astray: rather used to go astray. That is why Allah has made the Holy Prophet himself say: `If I have gone astray, I am myself responsible for this. And I am on right guidance only when my Lord sends down Revelation (i.e., verses of the Qur'an) to me." By this wrong interpretation these unjust people in fact want to prove that the Holy Prophet's life was, God forbid, a combination of guidance and error, and Allah had made him confess this before the disbelievers Lest one should adopt his obedience completely, taking him to be wholly on right guidance. The fact however is that whoever considers the theme in its correct context will know that here the words, 'If I have gone astray', are not meant to give the meaning that the Holy Prophet actually used to go astray, but it means: `If I have gone astray, as you accuse I have, and my claim to Prophethood and my this invitation to Tauhid are the result of the same deviation, as you seem to imagine, then the burden of my going astray, will be on me alone; you will not be held responsible for it. But if I am on right guidance, as in fact I am, it is because I receive Revelation from my Lord, by virtue of which I have obtained the knowledge of the guidance. My Lord is near at hand and is hearing everything. He knows whether I have gone astray or am on right guidance from Him.