سُوْرَةُ سَبَاٍ

Surah Saba (34) — Ayah 52

Sheba · Meccan · Juz 22 · Page 434

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وَقَالُوٓا۟ ءَامَنَّا بِهِۦ وَأَنَّىٰ لَهُمُ ٱلتَّنَاوُشُ مِن مَّكَانٍۭ بَعِيدٍ ﴿52﴾

Translation by Dr. Muhammad Muhsin Khan & Dr. Taqi-ud-Din al-Hilali

And they will say (in the Hereafter): "We do believe (now):" but how could they receive (Faith and the acceptance of their repentance by Allâh) from a place so far off (i.e. to return to the worldly life again).

Word by Word — Arabic, Transliteration & Meaning

وَقَالُوٓا۟ waqālū And they will say
ءَامَنَّا āmannā We believe
بِهِۦ bihi in it
وَأَنَّىٰ wa-annā But how
لَهُمُ lahumu for them
ٱلتَّنَاوُشُ l-tanāwushu (will be) the receiving
مِن min from
مَّكَانٍۭ makānin a place
بَعِيدٍۢ baʿīdin far off

Tafsir al-Quran al-Karim — Hafiz Abdus Salam Bin Muhammad Bhutvi

Tafsir al-Quran al-Karim is a 4-volume Quran commentary by Hafiz Abdus Salam bin Muhammad Bhutvi, a renowned Salafi (Ahl al-Hadith) scholar and Sheikh ul-Hadith from Pakistan. Based on over 45 years of teaching and research, this tafsir follows the methodology of Tafsir bil-Ma'thur — interpreting the Quran through authentic Hadith, statements of the Companions, and the understanding of the early generations (Salaf). It is distinguished by its complete avoidance of Israeliyyat (Judeo-Christian narratives) and unverified reports. The tafsir is originally written in Urdu, translated to English by tohed.com.

(Ayah 52) ➊ { وَ قَالُوْۤا اٰمَنَّا بِهٖ :} That is, when they will see the punishment of the Hereafter, they will say, “We have believed in Allah, the One,” as mentioned elsewhere: « فَلَمَّا رَاَوْا بَاْسَنَا قَالُوْۤا اٰمَنَّا بِاللّٰهِ وَحْدَهٗ وَ كَفَرْنَا بِمَا كُنَّا بِهٖ مُشْرِكِيْنَ» [ المؤمن : ۸۴ ] “Then when they saw Our punishment, they said, ‘We believe in Allah alone, and we disbelieve in that which we used to associate with Him.’” And He said: « وَ لَوْ تَرٰۤى اِذِ الْمُجْرِمُوْنَ نَاكِسُوْا رُءُوْسِهِمْ عِنْدَ رَبِّهِمْ رَبَّنَاۤ اَبْصَرْنَا وَ سَمِعْنَا فَارْجِعْنَا نَعْمَلْ صَالِحًا اِنَّا مُوْقِنُوْنَ» [ السجدۃ : ۱۲ ] “And if only you could see when the criminals will hang their heads before their Lord, [saying], ‘Our Lord, we have seen and we have heard, so send us back; we will do righteous deeds. Indeed, we are now certain.’”

➋ {وَ اَنّٰى لَهُمُ التَّنَاوُشُ مِنْ مَّكَانٍۭ بَعِيْدٍ : ’’ التَّنَاوُشُ ‘‘} To easily obtain or take something. That is, the place for bringing faith was the world, which has now become very distant; so how is it possible to obtain faith from such a distant place? After seeing the punishment, bringing faith will not benefit; its time was before the throes of death. Ibn Umar (may Allah be pleased with them) narrates that the Messenger of Allah (peace and blessings be upon him) said: [ إِنَّ اللّٰهَ يَقْبَلُ تَوْبَةَ الْعَبْدِ مَا لَمْ يُغَرْغِرْ ] [ ترمذي، الدعوات، باب إن اللّٰہ یقبل توبۃ العبد… : ۳۵۳۷، قال الألباني حسن ] “Allah accepts the repentance of the servant as long as he does not begin to gurgle at the time of death.”

Tafsir Ahsan al-Bayan — Hafiz Salahuddin Yusuf

Tafsir Ahsan al-Bayan is a well-known Quran commentary by Hafiz Salahuddin Yusuf, a renowned Salafi (Ahl al-Hadith) scholar from Pakistan. This tafsir explains the meanings of the Quran in accordance with the methodology of the Salaf (early righteous generations), relying on authentic sources and straightforward language. Due to its reliability and adherence to sound Islamic scholarship, the Saudi government publishes and distributes this tafsir among the Hujjaj (pilgrims) visiting the Haramain. The tafsir is originally written in Urdu, translated to English by tohed.com.

52. 1. تَنَاوُش means to take or to grasp, that is, how can they attain faith in the Hereafter when they kept avoiding it in the world? It is as if, in the Hereafter, faith is at a distant place for them compared to the world, just as it is not possible to grasp something from afar. There is no opportunity to attain faith in the Hereafter.

Tafsir Taiseer ul-Quran — Maulana Abdul Rahman Kilani

Tafsir Taiseer ul-Quran (Facilitation of the Quran) is a comprehensive Quran commentary by Maulana Abdul Rahman Kilani, a renowned Salafi (Ahl al-Hadith) scholar from Pakistan. Known for his eloquent and accessible writing style, Kilani authored this tafsir with a focus on clarity — making Quranic meanings understandable to the common reader. The tafsir provides detailed historical context for verses related to battles and expeditions, and firmly refutes modernist ideologies using strong scriptural evidence. It is widely regarded as an invaluable resource for understanding the Quran and countering deviant interpretations. The tafsir is originally written in Urdu, translated to English by tohed.com.

And they will say, 'We believe in it now,' but how can they attain (faith) from such a distant place [77]?

[77]
The Place for Accepting Faith is the World, Not the Hereafter:

That is, the place for accepting faith is in this world, and at that time they will have reached the realm of the Hereafter. And there is a long distance and a long period between the two. Then how can they attain faith? In other words, faith is the name of believing in the unseen. And its place is the world, where many veils of the unseen are present. And in the Hereafter, no veil of the unseen will remain. Every person will see the reality of the situation before their own eyes. There, accepting faith or saying such a thing will have no meaning at all.
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