Transliteration:( Qul innamaaa a'izukum biwaahidatin an taqoomoo lillaahi masnaa wa furaadaa summa tatafakkaroo; maa bisaahibikum min jinnah; in huwa illaa nazeerul lakum baina yadai 'azaabin shadeed )
134. Just one word of counselling is sufficient for faith, mystical knowledge and piety.Â
135. They became bereft of stubbornness just for the sake of seeking the path of Truth. This tells us that to stand, sit and assemble for the sake of piety is an act of worship.
 Religious schools and religious gatherings are all a means of obtaining rewards. For this purpose, private and public gatherings are all acts of worship.Â
From this there is a hint that for the purpose of reflection and pondering, being alone is better than being in a crowd.
136. This tells us that to ponder about the blessed and pure incidents and events in the life of the Holy Prophet ? too, is an act of worship and a command of Allah Almighty.Â
This gives freshness to one's faith.In fact, this is the very essence of worship, because all types of worship are obtained through the greatness of the Holy Prophet ?.
 The great Sufi sages say that one moment's true thoughtfulness and reflection is superior to a thousand years of empty zikr, which is done without any thoughtfulness.
137. He did not claim to be a Prophet out of any madness. This seems correct in terms of his miracles. Or it means he is a true Prophet and a Prophet can never be demented.
138. By this punishment is either meant those worldly punishments, which came in the form of Islamic battles, or that punishment which would take place at the time of death or after it. or the punishments of the Hereafter.
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46. Say: “I exhort you to one (thing) only, that you stand up for Allah’s sake in pairs and singly, and reflect, there is no madness in your companion. He is only a warner to you in face of a severe torment.”
Allah says: `Say, O Muhammad, to these disbelievers who claim that you are crazy,’
I exhort you to one (thing) only, meaning, I am only telling you to one thing, and that is:
that you stand up for Alla0h s sake in pairs and singly, and reflect, there is no madness in your companion. meaning, `stand sincerely before Allah, without being influenced by your own desires or tribal feelings, and ask one another, is Muhammad crazy Advise one another,’
and reflect means, let each person look within himself concerning the matter of Muhلammad , and ask other people about him if he is still confused, then let him think about the matter. Alla0h says:
(that you stand up for Allah’s sake in pairs and singly, and reflect, there is no madness in your companion.) This meaning was stated by Mujahid, Muhammad bin Ka`b, As-Suddi, Qatadah and others. This is what is meant by the Ayah.
(He is only a warner to you in face of a severe torment.) Al-Bukhari recorded that Ibn `Abbas, may Allah be pleased with him, commented on this Ayah: “One day, the Prophet climbed up As-Safa’ and shouted,
(O people!) The Quraysh gathered around him, and said, `What is the matter with you’ He said,
(What do you think If I told you that the enemy were approaching and will reach us in the morning or in the evening, would you believe me) They said, `Of course.’ He said:
(I am a warner to you in the face of a severe punishment.) Abu Lahab said, `May you perish! You have called us together only to tell us this’ Then Allah revealed:
(Perish the two hands of Abu Lahab and perish he!) (111:1) We have already discussed this in our Tafsir of the Ayah:
(And warn your tribe of near kindred) (26:214).
(34:46) Say to them, (O Prophet): “I give you but one counsel: stand up (for heaven’s sake), singly and in pairs, and then think: what is it in your companion(to wit, Muhammad) that could be deemed as madness?”[66] He is nothing but a warner, warning you before the coming of a grevious chastisement.[67]
66. That 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 and three and four 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 reconstruction of the Kabah 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 (peace be upon him) 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?
67. That is, do you call him mad only for this reason? Do you regard someone wise who finds you following the path of ruin and applauds you. Do you regard someone mad who warns you beforehand of the coming of a disaster and shows you the way to safety and well-being?
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