ذٰلِكَ مَبلَغُهُم مِنَ العِلمِ ۚ إِنَّ رَبَّكَ هُوَ أَعلَمُ بِمَن ضَلَّ عَن سَبيلِهِ وَهُوَ أَعلَمُ بِمَنِ اهتَدىٰ

That is the ultimate reach of their knowledge. Indeed your Lord knows best those who stray from His way, and He knows best those who are [rightly] guided.

EXEGESIS

Mablagh (ultimate reach) comes from balagha, meaning to reach the final destination and goal, or total completion.^{‎[1]Raghib, p. 144.} Here it means the full extent of the knowledge of the idolaters.

That is referring to what was said in the previous verse regarding them wanting nothing but this world.^{‎[2]Tibyan, 9/431; Tabrisi, 9/269; Muhit, 10/20.}

EXPOSITION

That is the ultimate reach of their knowledge: there are two main aspects to this statement: it defines both the limit of their desires and of their knowledge. In the previous verse we were told that the idolaters only desire the life of this world, and now we are told that they do not know more than that. The truth is that a person only desires that of which he has knowledge; the scope of his knowledge limits what he can want and desire. A person living a thousand years ago would not dream about having the latest model of smart phone or sports car, because he had no knowledge of such things. Because the idolaters do not believe in the hereafter (verse 27), they have no desire for it either, and hence they desire only this world. The scope of what they want is very small indeed, as this world is insignificant compared to the hereafter. Their stunted and immature view of the world blinds them to the reality of the Prophet, like a blind man that is unable to find his way because he cannot see the stars shining in the sky. They have not seen what the Prophet has seen of the realities of the heavens, yet they argue with him based on their limited knowledge. They think they have it all, yet they have no idea of true wealth and power, and what joys and pleasures actually exist. This idea is explored further in the next verse.

It should be noted that their lack of knowledge and ignorance is not a valid excuse to avoid punishment, as might be the case for some others such as a child or a person with an intellectual disability. This is because their lack of knowledge is purposefully self-inflicted by turning away from God’s reminder.^{‎[3]Razi, 29/265.}

The Prophet was passionate about guiding his people to the truth, so when he is commanded to avoid the idolaters in the previous verse, God clarifies that is because He knows best those who stray from His way and there is no more hope for guiding them.^{‎[4]Zamakhshari, 4/424-425; Razi, 29/265.}

This is followed by God declaring, and He knows best those who are [rightly] guided. The idolaters would accuse the Muslims of being misguided and thought of themselves as righteous. God reassures the Muslims that they need not worry about such accusations, but they should reply, you will not be questioned about our guilt, nor shall we be questioned about what you do (34:25).^{‎[5]Razi, 29/266.}

INSIGHTS FROM HADITH

1. It is related that Prophet Muhammad (s) supplicated in the month of Shaʿbān: ‘Send your blessings on Muhammad and the family of Muhammad and grant us from certainty that kind of certainty that allows us to reach Your satisfaction and paradise, and that makes the worries of the world and our sorrows seem insignificant to us. Do not make our infliction be in our faith, nor make the world our most significant concern, and do not grant power over us to one who will not act with compassion towards us.’^{‎[6]Ṭūsī, Miṣbāḥ al-Mutahajjid, p. 458. This is also related from the Prophet with very slight variation in Suyuti, 6/127; Tirmidhi, 5/190.}

REVIEW OF TAFSĪR LITERATURE

Some have suggested That is referring to their conjectures mentioned in verse 28, meaning the naming of the idols as gods and their turning away from the truth is the full extent of their knowledge.^{‎[7]Tabari, 27/38; Razi, 29/265; Nemuneh, 22/534.}

INSIGHTS FROM OTHER TRADITIONS

1. For the Lord watches over the way of the righteous, but the way of the wicked leads to destruction.^{‎[8]Psalms 1:6.}
2. Then he said to Korah and all his followers: ‘In the morning the Lord will show who belongs to him and who is holy, and he will have that person come near him. The man he chooses he will cause to come near him.’^{‎[9]Numbers 16:5.}

[1] Raghib, p. 144.
[2] Tibyan, 9/431; Tabrisi, 9/269; Muhit, 10/20.
[3] Razi, 29/265.
[4] Zamakhshari, 4/424-425; Razi, 29/265.
[5] Razi, 29/266.
[6] Ṭūsī, Miṣbāḥ al-Mutahajjid, p. 458. This is also related from the Prophet with very slight variation in Suyuti, 6/127; Tirmidhi, 5/190.
[7] Tabari, 27/38; Razi, 29/265; Nemuneh, 22/534.
[8] Psalms 1:6.
[9] Numbers 16:5.