In the name of God, the Lord of Grace, the Ever Merciful
Say: “The truth has now come. Falsehood neither creates anything new, nor restores anything.” Say: “Were I to go astray, I would but go astray to the loss of myself. But if I am on the right path, it is through what my Lord reveals to me. He is All-Hearing, ever-near.”
If you could but see when they are seized by terror, with nowhere to escape; for they will have been seized from a place nearby. They will say: “We do believe in it,” but how could they attain it from so far away, seeing that they had at first denied it all. They used to cast scorn from far away on what is imperceptible. A barrier will be set between them and all that they desire, just as was done with their kind before. They were lost in perplexing doubt. (Sheba; Saba’: 34: 49-54)
Carrying on with its instruction to the Prophet (peace be upon him), the surah strikes yet another note that is just as fast and strong: “Say: The truth has now come. Falsehood neither creates anything new, nor restores anything.” This truth has now come, in one of its forms, in the message embodied in the Qur’an and its straight path. The Prophet is ordered here to declare the coming of the truth, strong, overpowering, rising high and imposing its authority: “Falsehood neither creates anything new, nor restores anything.” Falsehood is done for: it has no life of its own and nowhere to function. It is destined for a miserable end. As we listen, we feel as if the end has already been sealed.
This is indeed the case. Ever since the Qur’an was revealed, the truth has been established on solid foundations. Compared with its clarity and power, falsehood is nothing more than a futile argument, which is known to be so. Falsehood may appear to triumph in certain situations, but this is not a victory over the truth, but rather over the people who claim loyalty to it; it’s a triumph of people, not principles. Such a victory is temporary, not permanent. The truth remains the same: clear and simple.
The final note says: “Say: Were I to go astray, I would but go astray to the loss of myself. But if I am on the right path, it is through what my Lord reveals to me. He is All-Hearing, ever-near.” You will lose nothing if I go astray, because I will be the one accountable for it. If I am following guidance, it is because God has guided me aright when He gave me His revelation. I can produce nothing of that. I only remain subject to God’s will, receiving His bounty.
“He is All-Hearing, ever-near.” This is how those who responded to the Prophet’s call and believed in his message felt God’s presence. They felt His interaction with them. They felt Him near to them, listening to what they said, taking direct care of their affairs. Their complaints and appeals went directly to Him, and He did not overlook them or give them to someone else to deal with. This made them aware that they lived under God’s supervision, close to Him and receiving His care and kindness. This they felt in reality, not as an abstract notion or a representation of an idea. It was real fact: “He is All-Hearing, ever-near.”
The surah concludes with a fast and powerful scene from the Day of Judgment, full of strong movement that goes to and fro between this life and the life to come, as if both are within the same domain: “If you could but see when they are seized by terror, with nowhere to escape; for they will have been seized from a place nearby. They will say: ‘We do believe in it,’ but how could they attain it from so far away, seeing that they had at first denied it all. They used to cast scorn from far away on what is imperceptible. A barrier will be set between them and all that they desire, just as was done with their kind before. They were lost in perplexing doubt.”
“If you could but see.” The scene is there to look at. “When they are seized by terror” because of the terrible situation they find themselves in. It appears they may try to find a way out, but there is “nowhere to escape.” They have nowhere to turn: “they will have been seized from a place nearby.” They could not go far with their miserable attempt.
“They will say: We do believe in it,” but it is now too late. For, “how could they attain it from so far away?” How can they regain it in their new position when the place to believe is now so far away? It was available to them in their life in this world, but they let the chance go unheeded.
“They had at first denied it all.” The matter is over and they cannot try again. “They used to cast scorn from far away on what is imperceptible.” They did this when the Day of Judgment was beyond their perception. They denied it without a shred of evidence to support their denial. They did so from afar but are now trying to attain faith from a distant place.
“A barrier will be set between them and all that they desire.” This is a reference to the faith they wish to have now when it is too late. It cannot spare them the punishment or save them from the danger they see looming. They are in the same position as earlier communities: “just as was done with their kind before.” Those earlier communities also tried to escape God’s punishment when no escape was possible. “They were lost in perplexing doubt.” Now they see it for certain after they had been in doubt of it ever happening.
The surah concludes on this fast, powerful note, with a scene from the Day of Judgment confirming the main issue. This issue is stated at the outset and re-stated here at the end.
