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 |
| 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
- 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) = * | ||
- 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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Sayyid Qutb Overview (Verses 7 - 9) The sūrah again mentions their reception to news of a Day of Judgement, expressing their total amazement at such a subject. They, in fact, suggest that to claim that resurrection takes place on a day when all humanity will be individually judged by God can only be attributed to a madman or someone who invents lies and attributes them to God. “The unbelievers say: Shall we point out to you a man who will tell you that, when you have been utterly torn into pieces, you shall be restored to lift in a new act of creation? Has he invented a lie about God, or is he a madman?’ No! It is those who do not believe in the life to come who are suffering torment as they have gone far in error.” (Verses 7-8) Their amazement at the thought of resurrection is such that they invite people to join them in wondering at the condition of the person claiming it, using an especially derisive style: “Shall we point out to you a man who will tell you that, when you have been utterly torn into pieces, you shall be restored to life in a new act of creation?” (Verse 7) Do you want to see such a strange man uttering wild claims of a new creation after you have been long dead and your bodies have decomposed? Such derision then turns to defamation: “Has he invented a lie about God, or is he a madman?” According to them, such claims can only be made by a liar, by someone who fabricates ideas and claims that they are God’s, or by a madman affected by the jinn to such an extent that he says what is incomprehensible. What justifies their attitude? Is it simply because he says that they will be resurrected? Why is this so amazing when they have already gone through the process of being created? They do not even reflect on this amazing event, which they know to have taken place, i.e. their creation in the first instance. Had they reflected on this, they would not have marvelled at a second creation. They have already gone astray. Hence, the sūrah comments: “No! It is those who do not believe in the life to come who are suffering torment as they have gone far in error.” (Verse 8) That they are in torment may refer to their punishment in the life to come. Since it will inevitably overtake them, then it is as if they are already in it, just like they have gone irremediably into error. But the statement may be understood in a different way, which suggests that those who do not believe in the life to come live in torment just as they live in error. This is a profound statement. A person who spends his life without belief in a second life suffers mental torment, as he lives without hope of justice, fair reward or compensation for what happens in his life. Indeed human life is full of situations and trials which man cannot face properly unless he looks up with hope for justice and reward for good action and punishment for those who do evil. There are things that one cannot do or bear without looking up to God, hoping to earn His pleasure in the life to come, when nothing large or small is overlooked. Whoever is deprived of this window of hope, which brings comfort and satisfaction, undoubtedly lives in torment as well as in error. Such a person suffers all this in the present life, before suffering punishment in the hereafter for his misdeeds which brought about his present life’s suffering. Belief in the hereafter brings the grace and blessings God grants to whoever of His servants deserves them through his desire to be guided to the truth and his diligent pursuit of it. My own feeling is that this second meaning is the one the present verse implies, as it describes those who do not believe in the hereafter as suffering torment and as being in deep error. These people, who disbelieve in the life to come, are jerked from their slumber and presented with a fearful scene which could happen to them, if God so wills. Should they continue to go far into error, they will face terrible consequences: “Do they not consider how much of the sky and the earth lies open before them and how much lies hidden from them? If We so willed, We could cause the earth to swallow them, or cause fragments of the sky to fall upon them. In all this, there is a sign for every servant of God turning to Him in repentance.” (Verse 9) Here we have an image of terrible world events which they could see or perceive. Avalanches and landslides occur, and people see or hear of them, and fragments fall from the sky, such as meteors and thunderbolts. Again they have heard of such falls. The mention of such events here serves as a wake-up call to those who are heedless and those who discount the possibility of the arrival of the Last Hour. God’s punishment is closer to them than all this. It only requires that God wills to inflict it upon them in this life, before the Last Hour. It could come to them in the form of the earth or the sky which surrounds them from all directions. Both are around them, unlike the Last Hour which belongs to God’s own knowledge. Only the wrongdoers remain oblivious to what God may do. What they see in the heavens and earth, and what may befall them at any time, should God wish it, present clear signs for anyone who reflects and turns to God with submission: “there is a sign for every servant of God turning to Him in repentance.” (Verse 9) Overview (Verses 7 - 9) The sūrah again mentions their reception to news of a Day of Judgement, expressing their total amazement at such a subject. They, in fact, suggest that to claim that resurrection takes place on a day when all humanity will be individually judged by God can only be attributed to a madman or someone who invents lies and attributes them to God. “The unbelievers say: Shall we point out to you a man who will tell you that, when you have been utterly torn into pieces, you shall be restored to lift in a new act of creation? Has he invented a lie about God, or is he a madman?’ No! It is those who do not believe in the life to come who are suffering torment as they have gone far in error.” (Verses 7-8) Their amazement at the thought of resurrection is such that they invite people to join them in wondering at the condition of the person claiming it, using an especially derisive style: “Shall we point out to you a man who will tell you that, when you have been utterly torn into pieces, you shall be restored to life in a new act of creation?” (Verse 7) Do you want to see such a strange man uttering wild claims of a new creation after you have been long dead and your bodies have decomposed? Such derision then turns to defamation: “Has he invented a lie about God, or is he a madman?” According to them, such claims can only be made by a liar, by someone who fabricates ideas and claims that they are God’s, or by a madman affected by the jinn to such an extent that he says what is incomprehensible. What justifies their attitude? Is it simply because he says that they will be resurrected? Why is this so amazing when they have already gone through the process of being created? They do not even reflect on this amazing event, which they know to have taken place, i.e. their creation in the first instance. Had they reflected on this, they would not have marvelled at a second creation. They have already gone astray. Hence, the sūrah comments: “No! It is those who do not believe in the life to come who are suffering torment as they have gone far in error.” (Verse 8) That they are in torment may refer to their punishment in the life to come. Since it will inevitably overtake them, then it is as if they are already in it, just like they have gone irremediably into error. But the statement may be understood in a different way, which suggests that those who do not believe in the life to come live in torment just as they live in error. This is a profound statement. A person who spends his life without belief in a second life suffers mental torment, as he lives without hope of justice, fair reward or compensation for what happens in his life. Indeed human life is full of situations and trials which man cannot face properly unless he looks up with hope for justice and reward for good action and punishment for those who do evil. There are things that one cannot do or bear without looking up to God, hoping to earn His pleasure in the life to come, when nothing large or small is overlooked. Whoever is deprived of this window of hope, which brings comfort and satisfaction, undoubtedly lives in torment as well as in error. Such a person suffers all this in the present life, before suffering punishment in the hereafter for his misdeeds which brought about his present life’s suffering. Belief in the hereafter brings the grace and blessings God grants to whoever of His servants deserves them through his desire to be guided to the truth and his diligent pursuit of it. My own feeling is that this second meaning is the one the present verse implies, as it describes those who do not believe in the hereafter as suffering torment and as being in deep error. These people, who disbelieve in the life to come, are jerked from their slumber and presented with a fearful scene which could happen to them, if God so wills. Should they continue to go far into error, they will face terrible consequences: “Do they not consider how much of the sky and the earth lies open before them and how much lies hidden from them? If We so willed, We could cause the earth to swallow them, or cause fragments of the sky to fall upon them. In all this, there is a sign for every servant of God turning to Him in repentance.” (Verse 9) Here we have an image of terrible world events which they could see or perceive. Avalanches and landslides occur, and people see or hear of them, and fragments fall from the sky, such as meteors and thunderbolts. Again they have heard of such falls. The mention of such events here serves as a wake-up call to those who are heedless and those who discount the possibility of the arrival of the Last Hour. God’s punishment is closer to them than all this. It only requires that God wills to inflict it upon them in this life, before the Last Hour. It could come to them in the form of the earth or the sky which surrounds them from all directions. Both are around them, unlike the Last Hour which belongs to God’s own knowledge. Only the wrongdoers remain oblivious to what God may do. What they see in the heavens and earth, and what may befall them at any time, should God wish it, present clear signs for anyone who reflects and turns to God with submission: “there is a sign for every servant of God turning to Him in repentance.” (Verse 9) |
Ibn Kathir (English)
Sayyid Qutb
Sha'rawi
Al Jalalain
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 7 - 9) The sūrah again mentions their reception to news of a Day of Judgement, expressing their total amazement at such a subject. They, in fact, suggest that to claim that resurrection takes place on a day when all humanity will be individually judged by God can only be attributed to a madman or someone who invents lies and attributes them to God. “The unbelievers say: Shall we point out to you a man who will tell you that, when you have been utterly torn into pieces, you shall be restored to lift in a new act of creation? Has he invented a lie about God, or is he a madman?’ No! It is those who do not believe in the life to come who are suffering torment as they have gone far in error.” (Verses 7-8) Their amazement at the thought of resurrection is such that they invite people to join them in wondering at the condition of the person claiming it, using an especially derisive style: “Shall we point out to you a man who will tell you that, when you have been utterly torn into pieces, you shall be restored to life in a new act of creation?” (Verse 7) Do you want to see such a strange man uttering wild claims of a new creation after you have been long dead and your bodies have decomposed? Such derision then turns to defamation: “Has he invented a lie about God, or is he a madman?” According to them, such claims can only be made by a liar, by someone who fabricates ideas and claims that they are God’s, or by a madman affected by the jinn to such an extent that he says what is incomprehensible. What justifies their attitude? Is it simply because he says that they will be resurrected? Why is this so amazing when they have already gone through the process of being created? They do not even reflect on this amazing event, which they know to have taken place, i.e. their creation in the first instance. Had they reflected on this, they would not have marvelled at a second creation. They have already gone astray. Hence, the sūrah comments: “No! It is those who do not believe in the life to come who are suffering torment as they have gone far in error.” (Verse 8) That they are in torment may refer to their punishment in the life to come. Since it will inevitably overtake them, then it is as if they are already in it, just like they have gone irremediably into error. But the statement may be understood in a different way, which suggests that those who do not believe in the life to come live in torment just as they live in error. This is a profound statement. A person who spends his life without belief in a second life suffers mental torment, as he lives without hope of justice, fair reward or compensation for what happens in his life. Indeed human life is full of situations and trials which man cannot face properly unless he looks up with hope for justice and reward for good action and punishment for those who do evil. There are things that one cannot do or bear without looking up to God, hoping to earn His pleasure in the life to come, when nothing large or small is overlooked. Whoever is deprived of this window of hope, which brings comfort and satisfaction, undoubtedly lives in torment as well as in error. Such a person suffers all this in the present life, before suffering punishment in the hereafter for his misdeeds which brought about his present life’s suffering. Belief in the hereafter brings the grace and blessings God grants to whoever of His servants deserves them through his desire to be guided to the truth and his diligent pursuit of it. My own feeling is that this second meaning is the one the present verse implies, as it describes those who do not believe in the hereafter as suffering torment and as being in deep error. These people, who disbelieve in the life to come, are jerked from their slumber and presented with a fearful scene which could happen to them, if God so wills. Should they continue to go far into error, they will face terrible consequences: “Do they not consider how much of the sky and the earth lies open before them and how much lies hidden from them? If We so willed, We could cause the earth to swallow them, or cause fragments of the sky to fall upon them. In all this, there is a sign for every servant of God turning to Him in repentance.” (Verse 9) Here we have an image of terrible world events which they could see or perceive. Avalanches and landslides occur, and people see or hear of them, and fragments fall from the sky, such as meteors and thunderbolts. Again they have heard of such falls. The mention of such events here serves as a wake-up call to those who are heedless and those who discount the possibility of the arrival of the Last Hour. God’s punishment is closer to them than all this. It only requires that God wills to inflict it upon them in this life, before the Last Hour. It could come to them in the form of the earth or the sky which surrounds them from all directions. Both are around them, unlike the Last Hour which belongs to God’s own knowledge. Only the wrongdoers remain oblivious to what God may do. What they see in the heavens and earth, and what may befall them at any time, should God wish it, present clear signs for anyone who reflects and turns to God with submission: “there is a sign for every servant of God turning to Him in repentance.” (Verse 9) |
- 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
