Saba (Sheba)

46. “Say: ‘I exhort you only to one (thing), that rise up for Allah’s sake two by two and one by one, then ponder: there is no madness in your comrade (the Prophet), he is only a Warner to you before a severe chastisement’.”

One of the duties of the Divine prophets (as) is giving admonition to people.

In this verse, and the next verses, Allah again commands the Prophet of Islam (S) that he should invite them to the Truth by means of different proofs, and dissuade them from aberration.

Similar to the contents of the former discussions, the Prophet (S) is addressed for five times and is told to say to them as follows:

“Say: ‘I exhort you only to one (thing), that rise up for Allah’s sake two by two and one by one, then ponder: there is no madness in your comrade (the Prophet), he is only a Warner to you before a severe chastisement’.”

Each of the words and meanings mentioned in this verse points to an important matter that ten points of which are referred to in the following:

1- The sentence ‘I exhort you’ in fact points to this fact that your goodness and interest is considered in this saying, not in any other matter.

2- The application of the Arabic word /wahidah/ (only one thing), specially with the term /’innama/ (only) for emphasis, is a clear indication to this reality that the root of all individual and social improvements is the utilization of intellects.

Whenever the thought of a nation is inactive, it will be invaded by the thieves and robbers of faith, religion, freedom, and independence. But when thoughts become active the way will be closed to those robbers.

3- The application of the Arabic term /qiyam/ here does not mean ‘to stand on one’s two feet’, but it means readiness for performing affairs, because when a person stands on his feet he is almost ready to fulfil different programs of the life.

Therefore, contemplation needs a former preparation which brings a motion and motive into being in man so that he willingly and intentionally begins to contemplate.

4- The application of the word /lillah/ (for the sake of Allah) points to this meaning that standing and preparation must have a divine godly motive, and the contemplation which originates from such a motive is worthy.

In principle, sincerity in affairs, and even in thinking, is the cause of deliverance, happiness, and beatitude.

It is interesting that the faith in Allah has here been taken certain so contemplation for other issues is an indication to this fact that Monotheism is an innate thing which is clear even without thinking.

5- The application of the Qur’anic phrase: /mathna wa furada/ (two by two and one by one) points to this fact that pondering and contemplation must be done far from tumults.

People ought to rise singly or maximum two by two and utilize their thoughts, because contemplation inside a tumult will not be so deep, in particular that the factors of egotism and bigotry in the path of defending from one’s own belief in front of a crowd is rather more evident.

Some other commentators also believe that these two meanings are probably for this purpose that men must learn the ‘individual’ thought and the congregational thought, i.e., with consultation.

A person must both contemplate lonely and enjoy the others’ proper thoughts, because despotism in thought and judgment is often the cause of destruction; and cooperation in thought and struggle for solving the scientific difficulties, where it does not stretch to tumult, has a better effect, and it is perhaps for this reason that the word /mathna/ (two by two) has been preceded by the word /furada/ (one by one).

6- The application of the Qur’anic word /sahibikum/ (your companion), in respect to the holy Prophet (S), has an indication to this fact that he is not an unfamiliar person for you.

He has lived among you for many years, and you have known him for his deposit, perspicacity, truthfulness, and veracity. You have never seen any dark or weak point in his biography. Therefore, justly all the accusations you attribute to him are baseless.

7- The Arabic word /jinnah/ in the sense of madness is originally derived from the word /jinn/ with the sense of ‘cover’, and in view of the fact that a mad man is such that as if his wisdom were covered, this meaning has been used about him.

However, the notable point is in this that it seems to say this fact that how is it possible that an inviter to contemplation to be mad himself? And this fact that he is caller to thinking itself is an indication to his utmost wisdom and perspicacity.

8- The sentence saying:

“…he is only a Warner to you…”

summarizes the messengership of the Prophet of Islam (S) in the subject of ‘warning’, that is, to give warning unto people concerning the responsibilities and the court and retribution of Allah.

It is true that the Prophet has the messengership of glad tiding, too, but that which mostly makes man move is ‘warning’.

So, in some other verses of the Qur’an, ‘giving warning’ has been mentioned as the only duty of the Prophet (S); such as Surah Al-Ahqaf, No. 46, verse 9 which says:

“…and I am not but an open Warner.”

The like of this meaning is recited in Surah Sad, No. 38, verse 65, as well as in other verses, too.

9- The application of the Qur’anic sentence:

“…before a severe chastisement”

points to this meaning that Hereafter is so nigh that as if it is in front of you; and verily, in comparison with the life-time of this world it is so, too. This meaning has also been referred to in a few Islamic narrations.

The holy Prophet (S) said:

“My appointment (to prophecy) and the establishment of Hereafter are like these two; (then he put his fore-finger and his middle finger with together and showed the audience).”1

Thus, how is it possible that our religion like Islam be a means of stupefaction or be resulted by ignorance, while its bringer addresses all human beings, in its best form, and says that they mobilize for enlivening the asleep thoughts, in a quiet environment which is empty of any tumult.

It must be in an environment far from sensual desires, and poisonous atmosphere of propaganda.

It should be far from bigotries and aloof from obstinacies.

You must rise for the sake of Allah, and contemplate only for Him.

This is the only admonition of the Prophet (S) to you, and nothing else.

Is not this laughable that such a religion, that has repeated this very invitation both here and in many other instances, be accused to stupefaction of thoughts?

In particular that he says to you to contemplate not only in solitude and individually, but also you may ponder two by two and with the help of each other. You must hearken to the content of the invitation of the divine prophets, study their reasoning and if they adapt to wisdom, you accept it.

The recent events which happened because of the raise of revolutionary Muslims during our time in different countries against the hellish powers of the East and the West, and made the world dark in the view of the tyrants and threatened the pillars of their power, showed that they had understood this point correctly that the noble religious beliefs work as their severe enemy and is counted a great danger for them; and it also showed what was the aim of these hostile accusations that they attributed to Islam.

It is verily wonderful that in the philosophical analysis of the Western sociologists this subject has been considered certain that there is not any supernatural world, and religion is an artificial phenomena made by man. Then they quarrel upon this matter that: what is its cause? Is its cause the economical affairs, or the men’s fear, or the man’s lack of cognizance, or some spiritual complexes?

But they are not ready to, for a moment, empty their mind of this wrong pre-judgment and think that there is probably another world beyond the world of nature; and that they may contemplate about the clear proofs of Monotheism and the manifest signs of the prophecy of some divine prophets, such as: Muhammad (S).

These people are not unlike to the pagans of the Age of Ignorance, with this difference that the pagans were some illiterate zealous and obstinate people, while these are also zealous and obstinate but are literate, and for this reason, they are more dangerous and more seductive.

It is interesting that the last part of many of the verses of the Qur’an contains invitation to contemplation, or comprehension, or admonition.

Sometimes it says:

“…Verily there is a sign in that for a people who reflect.” 2

And sometimes it says:

“…Certainly there are signs in that for a people who reflect.”3

And sometimes it says:

“…that they may ponder.” 4

And sometimes the same sentence is stated as addressing the believers:

“…Thus does Allah make the signs clear to you, in order that you may ponder?” 5

There are a great deal of such meanings in the Qur’an, like invitation to: understanding, wise, wisdom, and admiring those who use their wisdom, and intensively blaming those who do not apply their thought. This meaning has been referred to in the verse under discussion.6

There are many explanations in the Qur’an about men of knowledge, scientists, and the rank of knowledge that if we try to gather all of them with together and give commentary for them, it will become an independent book by itself.

In this respect it is enough to say that the holy Qur’an has mentioned one of the qualities of hellish people the lack of contemplation and wisdom, where it says about them:

“They will say: ‘Had we but listened or used our intelligence, we should not be among the companions of the Blazing Fire’.”7

In another occurrence, it implies that, in principle, there are some persons who have ears but they do not hear, they have eyes but they do not see, they have mind but they do not ponder.

The verse says:

“Indeed We have created for Hell many jinn and humans; they have hearts with which they do not understand, and they have eyes with which they do not see, and they have ears with which they do not hear. They are as cattle, rather they are more astray. These are the heedless ones.”8

Some Traditions Upon the Importance of Contemplation

1- In a tradition Imam Ali-ibn-Musa-ar-Rida (as) says:

“Worship is not by abundant prayer and fasting. Verily the real worship is contemplation in the work of Allah, Almighty and Glorious.”9

2- Another tradition indicates that most of the worship of Abuthar was contemplation.10

3- In a tradition we read that once someone asked Imam Sadiq (as) about the meaning of the statement of the Prophet (S) who said:

“One hour of contemplation is better than one night of worship.”

And how should this contemplation be done?

The Imam (as), in answer to him, said:

“When he passes by a ruin or a (ruined) house (empty of dwellers) he should say to the house: ‘Where have your dwellers gone? What happened to your founders? Why do not you speak?”11

4- Amir-ul-Mu’mineen Ali (as) says:

“Contemplation invites to goodness and acting to it.”12

Imam Ali (as) said:

“Before making decision do ponder, consult before that you regret, and think deeply before you attack.”13