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 )
"I give you warning [134] about one thing that you rise [135] up for Allah's work in town and city, then reflect (136). There is no insanity in your companion (137) (Muhammad), who is only a warner to you before (138) a severe punishment."
This verse teaches that even a single word of sincere warning and counsel is enough to inspire faith, spiritual knowledge, and piety. It underscores the impact that true guidance can have on the heart and mind of a listener.
The phrase "rise up for Allah’s work" refers to standing, sitting, or assembling in devotion and seeking the truth. Gathering for religious purposes—whether in public or private—is an act of worship that brings spiritual reward. The verse also hints that reflecting alone can be more beneficial for deep contemplation than being in crowds.
To reflect on the life and events of the Holy Prophet ﷺ is itself an act of worship and a command from Allah. Such thoughtful meditation revitalizes faith and deepens one’s understanding of the divine message. Sufi sages highlight that a single moment of true reflection is worth more than a thousand years of empty ritual remembrance without thought.
The verse affirms that the Prophet Muhammad ﷺ is not insane or mad. This can be understood as proof of his authenticity, supported by his miracles and character. A true Prophet, by nature, cannot be demented or irrational.
The severe punishment warned of may refer to worldly trials (such as battles faced by early Muslims), the punishment at the time of death, or the eternal punishment in the Hereafter. The Prophet ﷺ serves as a warner to prevent people from suffering these consequences.
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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