Indexed OCR Text

502
Surah Şad : 38 : 17 - 20
This method of 'ibadah has been called most likeable for the initial
reason that it is harder. A lifetime of fasting would make one used to it
with the result that, after a passage of time, it does not remain that hard.
But fasting by skipping a day in between is different. Here, the element
of hardship continues. Then, there is another aspect of this method of
fasting in that one who fasts in that manner becomes capable of
combining his or her 'ibadah with the necessary fulfillment of the rights
of one's self, family and circle of acquaintances.
In verse 18, it was said:
We had subjugated the) إِنَّا سَخَّرُنَا الْجِبَالَ مَعَهُ ...
mountains to join him in making tasbih (i.e.pronouncing Allah's purity)
at evening and sunrise). In this verse, mention has been made of
mountains and birds joining Sayyidna Dawud &CA in the act of tasbih.
Detailed explanation of this phenomenon has already appeared in the
commentary on Surah Al-Anbiya' and Saba'. Here, it is worth noting that
the tasbih of mountains and birds has been mentioned at this place in a
manner that it was a particular blessing for Sayyidna Dawud Kcal. The
question is: How did this become a blessing for Sayyidna Dawud Seal and
what particular benefit accrued from the tasbih of mountains and birds?
One answer to this is that it unravels a miracle at the hands of
Sayyidna Dawud &Cel - and it goes without saying that it is a great
reward and blessing. In addition to that, Maulana Thanavi has given a
subtle explanation about it. He says that the tasbih performed by
mountains and birds had created in him a special taste for the
remembrance of Allah, something that generates initiative, courage and
verve in acts of worship ('ibadah). Collective dhikr has another benefit -
that the Barakah that issues forth from it reflects on each other from the
participants. There is a particular method of dhikr and spiritual
engagement (shughl) recognized among the noble Sufis in which the
participant imagines that the whole universe is making dhikr. This
method has an unusual efficacy of its own in correcting and purifying
one's inner state as well as in his enthusiasm for "ibadah. The basis of
this method of dhikr is also deduced from this verse. (Masa'ilu-s- Suluk,
Maulānā Ashraf 'Ali Thanavi)
(صلوة الضُحى) The Salah of ad-Duba
At the end of verse 18, it was said: ◌ِبِالعَشِيّ وَالإِشْرَاق (at evening and
sunrise).

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Surah Şad : 38 : 17 - 20
The word: $ ('ashiyy) used here means the time following Zuhr up
to the next morning while Stal (ishraq) means the time of the morning
when sunshine has spread over the land. From this verse, Sayyidna
'Abdullah Ibn 'Abbas 450 has argued that the Salah of ad-duha stands
proved. This Salah is also called the Salah of al-Awwabin. There are
others who call it the Salah of al-Ishraq - though, later on, the name of
the Salah of al-Awwabin became particularized with the six nafls made
after Maghrib, while the Salah of al-Ishraq became well known for the
two or four nafls offered close after sunrise.
In the Salah of ad-duha, one could choose to offer any (even) number
of rakat from two to twelve. Hadith mentions many benefits it brings.
According to a narration of Sayyidna Abu Hurairah 4ee appearing in
Jami' of Tirmidhi, the Holy Prophet % said: "Anyone who were to become
particular about two rak'āt of the Salah of ad-duha, has his sins forgiven
- even if they be like the froth of the sea." In another narration from
Sayyidna Anas 4je, he is reported to have said: "Anyone who were to
make twelve rakat of the Salah of ad-duha, for him or her Allah Ta'ala
will make a palace of gold in Jannah." (Qurtubi)
'Ulama' have said that any (even) number of rak at from two to twelve
that can be performed conveniently is correct. But, having some
particular routine in the case of its number is better, and if this routine
reaches the minimum of four rak'at, it is much better - because, the
normal routine of the Holy Prophet
was to do four rak at.
وَاتَيْنْهُ الْحِكْمَةَ وَفَصُلَ :38:20 al-hikmah) appearing in verse) الحِكْمَهَ :The word
Hej (and gave him wisdom, and a decisive speech), as obvious, means
wisdom, that is, 'We had blessed him with the precious assets of reason,
insight and vision.' Some elders have suggested that it means
'nubuwwah', the station and mission of a prophet. As for the second gift:
bad Ja (fall al-khitab: translated here as: a decisive speech), it has
been explained in different ways by commentators. Some have said that it
means power of oration - and the fact is that Sayyidna Dawud &dl was a
great orator. He was the first one who started saying . Ci (amma ba'd:
after that) following hamd and Salah in his religious sermons. Some
others have said that it means the ability to make a decision at its best,
that is, Allah Ta'ala had given him the ability and power to resolve
disputes and decide matters comprehensively. The truth of the matter is

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Surah Şad : 38 : 21 - 25
that the words used in the Qur'an seem to have ample room for both
meanings, and both are meant. Incidentally, the translation done by
Maulana Ashraf 'Ali Thanavi - 'Faisla kar denay wali taqrir' - helps
accommodate both meanings. (And so does the English translation given
above.)
Verses 21 - 25
وَهَلْ أَثْبِكَ نَبَؤُ الْخَصُمِ إِذْ تَسَوَّرُوا الْمِحْرَابَ ﴿٢﴾ إِذْ دَخَلُوا عَلى
دَاؤُدَ فَفَزِعَ مِنْهُمْ قَالُوا لَأَتَخَفٌُ خَصُمْنِ بَغِى بَعْضُنَا عَلَى بَعْضٍ
فَاحْكُمُ بَيْنَا بِالْحَقِّ وَلَا تُشْطِطُ وَاهْدِنَا إِلَى سَوَآءِ الصِّرَاطِ ﴿٢٢﴾
إِنَّ هَذَا آَخِىُ ◌َلَهْ تِسُعٌ وَّتِسْعُونَ نَعُجَةً وَّلِىَ نَعُجَةٌ وَّاحِدَةٌ تَ فَقَالَ
أَكْفِلُنِيْهَا وَعَزَّنِىُ فِى الْخِطَابِ ﴿٢٣﴾ قَالَ لَقَدُ ظَلَمَكَ بِسُؤَالِ
نَعُجَتِكَ إِلَى نِعَاجِهِ وَإِنَّ كَثِيرًا مِّنَ الْخُلَطَآءِ لَيَبْغِىُ بَعْضُهُمُ عَلى
بَعْضِ إِلاَّ الَّذِيْنَ امَنُوا وَعَمِلُوا الصُّلِحْتِ وَقَلِيْلٌ مَّاهُمُُ وَظَنَّ دَاؤْدُ
أَنَّمَا فَتَنَّهُ فَاسْتَغُفَرَ رَبَّهُ وَخَرَّ رَاكِعًا وَ أَنَابَ ﴿٢٤﴾ فَغَفَرُنَا لَهْ ذلِكَّ
وَإِنَّ لَهْ عِنْدَنَا لَزُلْفَى وَحُسُنَ مَابٍ ﴿٢٥﴾
And has there come to you the story of the litigants,
when they entered the sanctuary by climbing over the
wall? [21] When they entered upon Dawud, and he was
scared of them, they said, " Be not scared. We are two
litigants; one of us has wronged the other, so decide
between us with truth, and do not cross the limits, and
guide us to the right path. [22] This is my brother; he
has ninety nine ewes, and I have a single ewe; still he
said, 'Give it into my charge.' And he overpowered me
in speech." [23] He (Dawud) said, "He has certainly
wronged you by demanding your ewe to be added to his
ewe. And many partners oppress one another, except
those who believe and do righteous deeds, and very few
they are." And Dawud realized that We had put him to a
test, so he prayed to his Lord for forgiveness, and
bowing down, he fell in prostration, and turned (to
Allah). [24] So we forgave him that (lapse), and surely he

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Sūrah Şad : 38 : 21 - 25
has a place of nearness in Our presence, and an
excellent resort. [25]
Commentary
In these verses, Allah Ta'ala has mentioned an event relating to
Sayyidna Dawud J&J. The way in which this event has been described in
the noble Qur'an, it tells only this much that Allah Ta'ala had put him to
some test by sending two disputing parties into his place of worship.
Alerted thereby, Sayyidna Dawud && sought forgiveness from Allah
Ta'ala, and fell in prostration, and He forgave him. Since the real purpose
of the noble Qur'an at this place is to communicate that Sayyidna Dawud
used to turn to Allah Ta'ala in every matter of concern he faced, and
should he ever sense the least slip issuing forth from him, he would
immediately seek forgiveness for it. Therefore, no details have been given
as to what that test was, and what was that slip he committed against
which he sought forgiveness, something that Allah Ta'ala forgave him
for.
Therefore, some investigative and cautious commentators have said in
their explanation of these verses that Allah Ta'ala has not given a
detailed description of this slip and test relating to this great prophet of
His due to some particular wise consideration. Hence, we too should not
go about pursuing it, and whatever has been mentioned in the noble
Qur'an should be precisely what we should believe in. Even a great
research-oriented commentator of the class of Ibn Kathir has elected to
follow this rule and has observed silence as far as details of this event are
concerned. Then there is no doubt that this is the ideal course of caution,
moderation and sound policy. Therefore, the learned from among the
early forbears of Islam (salaf) used to say: ابهموا ما ابهمه اللّه (What Allah has
left ambiguous, you too let it remain ambiguous). In this, there is wisdom,
and expedient consideration. Then, it is obvious that it means the
ambiguity of matters that do not relate to what we do and what we take
as halal and haram and, as for matters that concern the collective deeds
of Muslims, any ambiguity existing there has already been removed by
the Holy Prophet &g through his word and deed.
But, there are other commentators who have tried to determine the
exact nature of this test and trial in the light of pre-Islam narratives. In
this connection, there is that vulgar yarn that Sayyidna Dawud

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Surah Şad : 38 : 21 - 25
happened to have cast a look at the wife of Uriah, who was one of his
military officers, that put the desire of marrying her in his heart and he,
in order to get Uriah killed, entrusted with him a dangerous mission in
which he was really killed and later on, he married his wife. It was to
admonish him on this act of his that these two angels were sent in human
form and shape.
But, this narrative is doubtlessly from among the absurdities that had
found currency among Muslims under the influence of Jews. This
narrative has been taken from the Bible, the Book of Samuel II, chap. 11.
The only difference is that, in the cited reference, an open charge has
been leveled against Sayyidna Dawud Med that he had (refuge with
Allah) committed adultery with the wife of Uriah prior to marriage. As for
these narratives accommodated in some exegetical works, the part
relating to adultery has been deleted. It appears that someone looked at
the Judaic narrative, took out the allegation of adultery, and did an
edit-copy-paste job while explaining the above mentioned verses of the
noble Qur'an - although, this book of Samuel itself is inherently baseless,
while this narrative has the status of absolute lie and fabrication. For this
reason, all authentic commentators have sternly rejected it.
In addition to Hafiz Ibn Kathir, 'Allamah Ibn Jauzī, Qadi
Abu-s-Sa'ud, Qadi al-Baidawi, Qadi 'Iyad, Imam Razi, 'Allamah Abu
Hayyan al-Andalusī, Khazin, Zamakhshari, Ibn Hazm, 'Allāmah Khafaji,
Ahmad Ibn Nasr, Abu Tammam, 'Allamah 'Alusi and many others have
declared it to be a lie and fabrication. Hafiz Ibn Kathir writes:
"Some commentators have mentioned a tale at this point most
of which has been taken from Judaic narrations. Nothing the
following of which is obligatory is proved in this matter on the
authority of the Holy Prophet g. Only Ibn Abi Hatim has
reported a Hadith here, but its authority is unsound.".
In short, in the light of many proofs - some detail of which is available
in Tafsir Kabir of Imam Razi and Zad-ul-Masir of Ibn-ul-Jauzi - this
Hadith report goes out of the pale of discussion totally as far as the Tafsir
of this verse is concerned.
Maulana Ashraf 'Ali Thanavi has explained this element of test by
saying that these two adversaries climbed over the wall, barged in and
started addressing him so insolently that they started off by asking

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Surah Şad : 38 : 21 - 25
Sayyidna Dawud Has to be just and not to be unjust. This audacity
would have been reason enough for an ordinary person who would have
answered them only by punishing them. Allah Ta'ala tested Sayyidna
Dawud Mal by seeing whether he too is enraged and punishes him or
listens to them demonstrating the high moral traits of pardon and
forbearance.
Sayyidna Dawud Sa came out successful in this test, except a little
slip that remained - when he was giving his verdict, rather than address
the perpetrator of injustice, he addressed the one oppressed which
betrayed a certain element of partisanship - but, he immediately got
alerted, fell down in prostration and Allah Ta'ala forgave him.
(Bayan-ul-Qur'an)
According to the explanation of this 'slip' given by some commentators,
when Sayyidna Dawud Med found the defendant silent, it was without
listening to what he had to say, and rather having listened to the plaintiff
only, he said things as part of his advice that virtually appeared to be
supportive of the plaintiff - although, he should have first asked the
defendant as to what his stand was. This statement of Sayyidna Dawud
Jas was, though, simply advisory in nature, and time has not yet arrived
for the final judgment in the case, however, for a great prophet of his
caliber, it was not befitting. To this very thing he was later alerted and
fell into prostration. (Rūņ-ul- Ma'āni)
Some others have said that Sayyidna Dawud
had managed his
time in a manner that every twenty four hours of a day and night one or
the other member of his household would be found engaged in some act of
devotion to Allah like 'ibadah, dhikr and tasbih. On a certain day, he
submitted before Allah Ta'ala, 'My Lord, there is not a single moment of
day and night during which one or the other member of the household of
Dawud is not busy with 'ibadah, Salah, tasbih and dhikr before Thee!'
Allah Ta'ala said, 'O Dawud, all this comes from My taufiq. If I do not
help you do it, you cannot do it on your own - and one of these days I am
going to leave you on your own.' Thereafter, came a day when something
different took place. That was a time when Sayyidna Dawud & was
supposed to be engaged in worship. When this unforeseen thing
happened, his timetable was shattered, and he got busy with resolving a
dispute. No other member of the household of Sayyidna Dawud des was

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Surah Şad : 38 : 21 - 25
engaged in remembering Allah at that time. Sayyidna Dawud &cell was
alerted immediately. He recalled the self-congratulatory statement that
had slipped out of his tongue. He realized he had made a mistake.
Therefore, he sought the forgiveness of Allah and fell in prostration. This
explanation is supported by a saying of Sayyidna Ibn 'Abbas de which
has been reported in the Mustadrak of Hakim with sound chains of
authority. (Ahkam-ul- Qur'an)
It has been unanimously agreed upon in these explanations that this
litigation was not hypothetical. In fact, it was real and the form of the
litigation had nothing to do with the test or slip of Sayyidna Dawud el.
Contrary to this, many commentators have explained it in a manner that
postulates that parties to this dispute were not human beings. Rather,
they were angels, and Allah Ta'ala had sent them to present such a
simulated form of litigation as would alert Sayyidna Dawud MA to his
slip.
Accordingly, these commentators say that as far as this story of the
killing of Uriah and marrying his wife is concerned, it is incorrect. But,
conditions that actually prevailed among the people of Bani Isra'il were
such that asking someone - 'divorce you wife and give her in marriage to
me' - was not considered offensive. This kind of request had also become
customary at that time, and was not taken to be impolite as well. It was in
this prevailing climate and on this basis that Sayyidna Dawud Sela had
made his request to Uriah whereupon Allah Ta'ala alerted him by
sending these two angels. Some others have said that this was a simple
matter. Uriah had already sent a proposal to a woman. Sayyidna Dawud
tel happened to send his proposal to the same woman. This hurt Uriah.
Thereupon, as admonition, Allah Ta'ala sent these two angels and alerted
him to his slip in a subtle manner. Qadi Abu Ya'la has based his
argument on the words of the Qur'an: وَعَزَّنِىٌ فِى الْخِطَاب (And he overpowered
me in speech - 23). He says that this sentence supports the view that this
matter came to pass only in connection with: > (khitbah: proposal of
marriage), for Dawud Ma has not yet married her. (Zad-ul- Masir by Ibn-ul-
Jauzī, p. 116, v. 7)
Most commentators have preferred the last two explanations, and
they find support in some reports from the Sahabah (please see
Ruh-ul-Ma'ani, Tafsir Abi-s- Sa'ud, Zad-ul-Masir, Tafsir Kabir etc.) But, the truth

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Surah Şad : 38 : 21 - 25
of the matter is that any detail of this test or slip is neither proved from
the Qur'an, nor from some Sahih Hadith. Therefore, at least this much
stands settled that this widely known story of having Uriah killed is
incorrect. But, about the actual event, all probabilities mentioned above
exist, and no one of these can be called absolute and certain. Therefore,
the safest way out is what Hafiz Ibn Kathir has taken: 'That which Allah
Ta'ala has left ambiguous should be left as is. We should not force out its
details through our guesses and conjectures - particularly when no deed
of ours hinges on it. Certainly there is some wisdom in this ambiguity as
well. Therefore, one should believe in as much as has been mentioned in
the Qur'an. As for the details, let these be resigned to Allah. Nevertheless,
since there are many benefits that issue forth from this event, more
attention should be paid to these. Therefore, let us now turn to an
explanation of the verses where, insha'Allah, these beneficial notes will
keep appearing as we go along.
In the first verse (21), it was said: ◌َإِذْ تَسَوَّرُوا الْمِحْرَاب (when they entered
the sanctuary by climbing over the wall?). The word: , (mihrab) is
essentially applied to an elevated chamber, or the front elevation of a
house. Later, the front portion of a mosque or any other House of Worship
came to be called by that name in particular. In the Qur'an, this word has
been used in the sense of a place of worship. 'Allamah Suyuți has written
that contemporary arched mihrabs of mosques in vogue now were not
present during the time of the Holy Prophet & (Ruh-ul- Ma'ani).
About Sayyidna Dawud الكلية, it was said in verse 22:ْفَفَزِعَ مِنْهُم (and he
was scared of them). The reason of being scared was quite obvious. Two
men barging into one's privacy in that manner at an odd hour beating
the security cordon can only be because of some bad intention in most
cases.
Natural fear is not contrary to the station of a prophet or man of
Allah
This tells us that being naturally affected at the sight of something
fearful is not contrary to the station of a prophet or man of Allah. Yes,
allowing this fear to overtake one's heart and mind and abandoning
duties enjoined is certainly bad. Hence, a doubt may arise here. Is it not
that the Qur'an portrays the elegant status of the noble prophets by
saying: ◌َلَا يَخْشَوُنَ أَحَدًا إِلَّ اللّه (They do not fear anyone but Allah - Al-Ahzab,

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Surah Şad : 38 : 21 - 25
33:39)? Why then, was Sayyidna Dawud Mal in fear on this occasion? For
an answer, it could be said that there are two kinds of fear. There is the
fear that comes from being hurt by what causes pain. In Arabic, this is
called: ' (khauf: fear). Then there is the other kind of fear. This
emerges because of someone great, majestic, awesome. This is called:
(khashyah: awe) (al-Mufradat, Raghib al-Isfahani). There should be no
khashiyah for anyone other than Allah - and noble prophets, may peace
be on them all, are exactly like that. They are not awed by anyone. Yes,
as said earlier, one can have a feeling of fear from naturally hurtful
things.
Observe patience against contravention of established rules of
etiquette until attending circumstances unfold
The statement in verse 22: J'y wit (They said: "Be not scared") was
made by the sudden entrants who said this and then started telling
Sayyidna Dawud Ma
what they wanted to while he kept listening to
them silently. This tells us that, should someone commit something
irregular all of a sudden, one should not start rebuking and chastising
him for that on the spur of the moment, instead, one should first listen to
what he has to say, so that one can find out whether or not this person
had any justification for his irregular behavior. Had it been someone else,
he would have unleashed his anger against such unauthorized entrants
on the spot. But, Sayyidna Dawud Seal
waited till the reality was
unfolded, may be these people had some genuine excuse.
The entrant also said: bb y, (and do not cross the limits - 38:22). This
manner of address was obviously very audacious as coming from a
stranger. First of all, they came at a late hour, and that too by climbing
over the wall. Then, once they were in, they started teaching a prophet as
august as Sayyidna Dawud & lessons in morality by asking him to be
just and not to be unjust. All this was heedless simplicity. But, Sayyidna
Dawud Mal observed patience over whatever they did and said, and just
avoided telling anything bad to them in response.
A man of stature should observe patience to the best of his ability
over errors made by those in need
This tells us that a person whom Allah has blessed with some high
rank - and the needs of people are tied to him should do his best to remain
patient over their irregular behavior and errors of expression, for this is

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Surah Şad : 38 : 21 - 25
the demand of his rank or office. Particularly so, a Hakim (official of the
government), a Qadi (judge of the judiciary) and a Mufti (authentic
consultant responsible for giving fatwa in the light of Islam's sources of
jurisprudence) should pay full attention to this need. (Ruh-ul-Maani)
Verse 24 opens with the words:قَالَ لَقَدُ ظَلَمَكَ بِسُؤَالِ نَعُجَتِكَ إِلى نِعَاجِه (He said,
'He has certainly wronged you by demanding your ewe to be added to his
ewe.'). Two things are worth pondering here. First of all, Sayyidna
Dawud Mal made this statement simply after having listened to the
plaintiff. He did not hear the statement of the respondent. About it, some
elders have said that this was the slip for which he sought forgiveness
from Allah. But, other commentators have said that, in reality, full details
of the litigation are not being described here. Taken up here is only what
was necessary. Sayyidna Dawud Ka
must have surely heard the stand
of the defendant. But, it was not described here for the reason that this is
the recognized method when judgments are delivered. Everyone can
understand that the part relating to asking the defendant at this place is
elided (understood).
In addition to that, it is also possible that, though the visitors had
asked Sayyidna Dawud Ned for a court judgment, but that was no time
for a court session, nor was it a judicial sitting, nor Sayyidna Dawud
had the necessary resources available at hand in order to implement his
judgment, therefore, he did not give his judgment in the status of a qadi
(judge), instead, what he gave was a fatwa (ruling) in his status as a
mufti (juri-consult) - and it is not the job of a mufti to go about
investigating into the nature of an event, rather, the thing depends on
the question asked, and it is in accordance with it that he has to give his
answer.
Soliciting contribution, or even gift, under pressure of any kind
is usurpation
Something else worth pondering here is that Sayyidna Dawud
equated the act of a person demanding simply an ewe with injustice or
oppression - although, casually asking someone for something is not a
crime. The reason is that the form in which it was being asked did have
the outward anatomy of a request. But, in the presence of the amount of
verbal and practical pressure being put behind this asking, this thing had
assumed the proportions of usurpation, something being taken forcibly,

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Surah Şad : 38 : 21 - 25
compulsively, illegally or by extortion.
From here we learn that, should a person ask for something from
someone in a manner that the addressee, whether willing or unwilling, is
left with no way out other than giving it, then, (soliciting aside) even
demanding a gift in that manner is also included under ghasb or
usurpation. Therefore, if the person asking is a man of office or power, or
someone respectable and elegant-looking - and the addressee cannot
afford to say no because of the pressure of this man's personality - then,
even if the form of the situation is that of soliciting a gift, but in reality, it
translates as nothing but ghasb or usurpation, and, the use of the thing
acquired in this manner is never permissible for the person asking for it.
This point needs the particular attention of those who solicit and receive
contributions for madaris and makatib (religious schools), masajid
(mosques) or societies and associations in the religious field. For them,
only that donation is halal and good that has been given to them by the
donor voluntarily and cheerfully. If those seeking such contributions use
the pressure of their personality or eight or ten of them simultaneously
descend on someone, render him helpless, and succeed in gouging that
contribution out of him, then, this would be a flagrantly impermissible act
on their part. The Hadith carries a very clear statement of the Holy
Prophet
in this matter:
لا يحلّ مال امرئ مسلم إِلاّ بطيب نفس منه
The property of a Muslim is not halal unless it is with his sweet
will.
Partnership in transactions needs great caution
In verse 24, it was said: ◌ِوَإِنَّ كَثِيرًا مِّنَ الْخُلَطَاءِ لَيَبْغِى بَعْضُهُمُ عَلى بَعْض (And many
partners oppress one another). By saying this, we have been alerted that
it is not unusual when mutual rights are compromised between two
persons having a partnership deal. There are occasions when one of them
would take something as ordinary, and goes ahead and does it. But, in
reality, it becomes the cause of sin. Therefore, great caution is needed in
this matter.
Later, in the same verse, it was said: ◌ُوَظَنَّ دَاؤدُ أنَّمَا فَتَنَّه (And Dawud
realized that We had put him to a test,- 38:24). If the form of the litigation
is taken to be a similitude of the slip of Sayyidna Dawud Still, then, the

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Surah Şad : 38 : 21 - 25
occurring of such a thought is fairly obvious. And if the form of the
litigation has nothing to do with it, even then, the overall condition of the
parties involved was enough to show that the two of them have been sent
by way of a test. On the one hand, these disputants were in such hurry to
get their litigation resolved that they were audacious enough to jump the
wall and barge in. On the other hand, when the case was presented, the
defendant sat silent and accepted, verbally or practically, the plea of the
plaintiff without any ifs and buts.
If the defendant agreed with the event as described by the plaintiff,
he hardly had the need to come to Sayyidna Dawud Ma to seek a verdict
in the dispute. Even a person of average intelligence could have gathered
that, in this situation, Sayyidna Dawud
will invariably decide in
favor of the plaintiff. This mysterious conduct of the two disputants was
betraying that it was an event of some extraordinary nature. Sayyidna
Dawud Jel had no difficulty in seeing through it, that they had come as
sent from Allah and their objective was to test him. In some narrations, it
also appears that, after having heard the verdict, they exchanged furtive
smiles, and in no time disappeared into the skies. Allah knows best.
In the last sentence of verse 24, it was said: ◌َفَاسْتَغْفَرَ رَبَّهُ وَخَرَّ رَاكِعًا وَّ انَاب (so
he prayed to his Lord for forgiveness, and bowing down, he fell in
prostration, and turned [to Allah].). It should be noted that the word used
here is that of: {; (ruku') which literally means 'to bow down' while,
with most commentators, it denotes du; . (sajdah: prostration). According
to the Hanafiyyah, by reciting this verse, sajdah becomes obligatory.
By doing ruku' the sajdah of tilawah (recitation) stands
performed
And Imam Abu Hanifah has proved from this verse that, in case a
verse requiring sajdah has been recited within the Salah, then, forming
the intention of sajdah in the ruku' makes the obligation of sajdah stand
performed. The reason is that here Allah Ta'ala has used the word: ;
(ruku) for: . (sajdah) which proves that ruku' too can become the
replacement of sajdah. But, in this connection, a few necessary points
should be borne in mind.
The sajdah of tilawah (recitation): Some rulings.
1. Sajdah when being performed through an obligatory ruku' in

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Surah Şad : 38 : 21 - 25
Salah can only be performed validly on condition that the verse of sajdah
has been recited within the Salah. When reciting the Qur'an outside the
Şalah, the sajdah of tilawah cannot be performed validly through a
ruku'. The reason is that ruku' is an act of 'ibadah only in Salah - outside
Salah, it is not recognized as an act of worship. (Bada'i').
2. A ruku' can stand for sajdah of tilawah only when ruku' has been
done soon after having recited the verse of sajdah or having recited at the
most two or three additional verses. And if, after the verse of sajdah, one
has made a long recitation in the standing position, the ruku' would not
stand for sajdah.
3. If one is thinking of performing the sajdah of tilawah in the
position of ruku', then, he should better make the intention of the sajdah
of tilawah while bowing down for the ruku', otherwise, the obligation of
sajdah will not stand discharged by this ruku'. Yes, once the person starts
going for sajdah, the sajdah will stand performed even without the
intention.
4. The preferred practice, however, in any case is that the sajdah of
tilawah is performed as a regular sajdah before ruku', and then, one rises
from the state of sajdah, recites one or two verses and then goes for ruku',
rather than it is performed in the obligatory ruku' of the Salah. (BadB'i ').
In verse 25, it was said:ٍوَإِنَّ لَهُ عِنْدَنَا لَزُلْفَى وَحُسُنَ مَاب (and surely he has a
place of nearness in Our presence, and an excellent resort.). By
concluding this event on this verse, a hint was released towards the fact
that, no matter whatever the slip of Sayyidna Dawud &es would have
been, once he had sought forgiveness from Allah and had passionately
turned to Him, it goes without saying that the level of his communion
with Allah Ta'ala had increased further.
When warn, warn with wisdom!
Yet another aspect of this event needs to be mentioned here. Let this
slip of Sayyidna Dawud & be whatever it was, it was a matter between
him and his Lord who could have alerted him to it even directly through a
revelation. But, rather than do something of this nature, why was a
particular method used when the case of a dispute was sent in his court to
alert him thereby? The truth of the matter is that this method invites
deliberation. It helps us realize that it provides guidance for those who

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Surah Şad : 38 : 26
are engaged in preaching and bidding the Fair and forbidding the Unfair.
Those who do their duty in this field should know that the conduct of a
person is not to be corrected casually. It takes a lot of wisdom to do it. To
alert someone to his error, it is better to take to a method that helps the
concerned person realize his error on his own, without having recourse to
warn him verbally. For that purpose, it is more effective to use such
examples as may convey the message without hurting the addressee in
the least.
Verse 26
يَدَاؤْدُ إِنَّا جَعَلْنَكَ خَلِيْفَةً فِى الْأَرْضِ فَاحْكُمُ بَيْنَ النَّاسِ بِالْحَقِّ وَلَا
تَتَبِعِ الْهَوِى فَيُضِلَّكَ عَنْ سَبِيْلِ اللهِ* إِنَّ الَّذِيْنَ يَضِلُونَ عَنْ سَبِيْلٍ
اللَّهِ لَهُمُ عَذَابٌ شَدِيْدٌ بِمَا نَسُوا يَوْمَ الْحِسَابِ ﴿٢٦﴾
O Dawud, We have made you a vicegerent on earth, so
judge between people with truth, and do not follow the
selfish desire, lest it should lead you astray from
Allah's path. Surely those who go astray from Allah's
path will have a severe punishment, because they had
forgotten the Day of Reckoning. [26]
Commentary
Not only that Allah Ta'ala had made Sayyidna Dawud ) a prophet,
He had also placed a government and state at his command. Accordingly,
in this verse, he has been entrusted with a basic guideline for the conduct
of governance and politics. Three things have been said in this guideline:
1. We have made you Our khalifah (caliph, deputy, successor, vicar,
vicegerent) on the earth.
2. In this capacity, your basic duty is to decide matters in accordance
with the truth.
3. And to accomplish this mission, abstention from following personal
desires is a binding condition.
As for the sense of making someone a khalifah on the earth, it has
been discussed in the commentary on Surah Al-Baqarah (please see
Ma'ariful-Qur'an, English, Volume I, pages 158-171) and from it emerges the

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Surah Şad : 38 : 26
essential principle of Islamic political theory that "Sovereignty belongs to
Allah Ta'ala." All rulers of the earth are bound to operate in accordance
with His injunctions alone. They cannot go out of it. Therefore, the ruler
of Muslims, the consultative body or assembly might explain or codify
Islamic law as such, but the reality is that they are not lawgivers, instead,
are introducers of the law of Allah.
The basic function of an Islamic state is to establish truth
Secondly, it has been made very clear here that the basic function of
an Islamic state is to establish truth. It is incumbent on the government
that it should establish the rule of truth and justice in all its matters from
administration to resolution of disputes.
Since Islam is a religion for all times to come, it has not fixed such
administrative details as would have to be changed with changing
circumstances. Instead of that, it has blessed its followers with the basic
guidelines in the light of which administrative details can be settled
according to the needs of every period of time. Therefore, no doubt, this
much has been made clear here that the essential function of the
government is to establish truth, but along with it, its administrative
details have been left in the safe hands of sound thinking Muslims of
every period.
The relationship of the Judiciary and the Executive
Accordingly, no such fixed injunction as would stand unalterable in
every period of time has been given on the issue of whether the Judiciary
remains separate from the Executive or remains part of it. If, in some
period of time, full trust can be placed in the honesty and trustworthiness
of the rulers, the duality of the judiciary and the executive branches of
the government can be eliminated - and if, in a certain period, full trust
cannot be placed in the honesty and trustworthiness of the rulers, the
Judiciary can also be kept totally independent of the Executive.
Sayyidna Dawud Aus was a great prophet of Allah. Who could have
claimed to be as honest and trustworthy as he was? Therefore, he was
simultaneously made the head of both the Executive and the Judiciary
who also had the responsibility of delivering a verdict in disputes. In
addition to the noble prophets JI Je, the same practice continued
among the rightly guided khulafa' of the Muslim community (al-khulafa'

517
Sūrah Şad : 38 : 27 - 29
ar-rashidun) when the amirul-mu'minin (the leader of Muslims or head
of the Muslim state) used to be the Qadi (judge) as well. This practice was
discontinued by later Islamic governments when the amirul-mu'minin
was made the head of the Executive, and the qadi-l-qudat (Chief Justice)
that of the Judiciary.
The third guideline on which the heaviest stress has been laid in this
verse simply says: Do not follow the desires of your self and keep the day
of Reckoning in sight all the time. The reason for such a stress is that this
thing is the very foundation of any effort to establish the supremacy of
truth. Only a Hakim (ruler) or Qadi (judge) who has the fear of Allah and
the concern of Hereafter in his heart can establish the supremacy of truth
and justice in the real sense of the term. Nothing short of this would work.
You are welcome to make laws, the best you can. The ability of the
desiring human self to conceal its stratagems and carve out an
operational outlet through any law or system is virtually unbeatable. As
long as this thing is there, the best of law and system cannot establish the
rule of law, truth and justice. The history of the world and the current
scenario of our time bear witness to this submission.
The first thing to watch around offices charged with
responsibility is the character of the human being sitting there
Right from here we also learn that in order to place someone in a
position of authority, such as an official of the government, or a judge of
the judiciary (or someone in any other role of public or private
responsibility), the first thing one has to look for is whether or not this
person has the fear of Allah in his heart, the concern for 'Akhirah, the life
to come on his mind and, of course, the state of his morals and character.
If it is realized that he has nothing of the sort as the fear of Allah in his
heart, instead, his desiring self sits there as the monarch of all it surveys,
then, no matter how high his degrees in education, and no matter how
superb his expertise and experience in the field, he is not deserving of any
high office of responsibility in the sight of Islam.
Verses 27 - 29
وَمَا خَلَقْنَا السَّمَآءَ وَالْأَرْضَ وَمَا بَيْنَهُمَا بَاطِلاً ، ذلِكَ ظَنُّ الَّذِيْنَ
كَفَرُوا فَوَيْلٌ لِلَّذِيْنَ كَفَرُوا مِنَ النَّارِ ﴿٧ٌ﴾ آَمْ نَجْعَلُ الَّذِيْنَ امَنُوا

518
Surah Şad : 38 : 27 - 29
وَعَمِلُوا الصُّلِحْتِ كَالْمُفْسِدِيْنَ فِى الْأَرْضِ، أَمْ نَجْعَلُ الْمُتَّقِيْنَ
كَالْفُجَّارِ ﴿٢٨﴾ كِتْبٌ أَنْزَلْنُهُ إِلَيْكَ مُبْرَكٌ لِيَدَّبَّرُوْا أَيْتِهٍ وَلِيَتَذَكَّرَ
أُولُوا الْأَلْبَابِ ﴿٢٩﴾
And We did not create the heavens and the earth and
what is between them in vain. That is the thinking of
those who disbelieve. So, woe to the disbelievers
because of the Fire (they have to face). [27] Shall We
make those who believe and do righteous deeds equal to
those who commit mischief on the earth? Or shall We
make the God-fearing equal to the sinners? [28] This is a
blessed Book We have revealed to you, so that they
deliberate in its verses and, and so that the men of
understanding may take to advice. [29]
Commentary
The delicate order of the verses
These verses in which the basic beliefs of Islam, particularly that of
the Hereafter, have been emphatically confirmed appear in between the
description of events relating to Sayyidna Dawud &ya with an order that
is extremely delicate and sublime. Says Imam Razi, if someone is refusing
to understand because of obstinacy, the wiser approach is to put away the
subject under discussion aside, and start talking about something totally
unrelated - and when his mind stands diverted from the first subject, he
should be brought around during the flow of conversation to concede to
the original proposition. At this place, it is to dwell upon and secure
confirmation of the Hereafter that this very method has been used. Being
mentioned before the description of the event relating to Sayyidna Dawud
Sel there were some postures of obstinacy demonstrated by the
وَقَالُوا رَبَّنَا عَجِّلُ لَّنَا قِطَّنَا قَبُلَ يَوْمِ الْحِسَابِ :disbelievers that concluded at the verse
(And they said, " O our Lord, give us our share [of the punishment]
sooner, before the Day of Reckoning." - 38:16). The outcome of all this was
to state that those people rejected the existence of the Hereafter and made
إِصْبِرُ عَلى مَايَقُولُونَ وَاذْكُرُ عَبْدَنَا دَاؤدَ : fun of it. Immediately after that, it was said
(Observe patience over what they say and remember Our servant, Dawud
- 38:17). By saying so, a new subject was introduced. But, the event
relating to Sayyidna Dawud Med has been concluded with the statement:

519
Sūrah Şad : 38 : 30 - 33
O Dawud, We have made you a vicegerent on earth, so judge
between people with truth. (38:26).
Now, from here it is in an imperceptible manner that the Hereafter
has been positively confirmed by positing that here is the supreme Being
of Allah asking his deputy on the earth to establish the rule of law and
justice resulting in punishment for the evil and peace for the good - when
so, is it not that the same Being would necessarily establish justice and
equity in this universe? Most certainly, it is the dictate of His wisdom that
He, rather than herd everyone good or bad with the same stick, punishes
the doers of evil and rewards the doers of good. This, then, is the purpose
of the creation of this universe, and in order that it translates into reality,
it is necessary that there be a Qiyamah (the Last Day) and an 'Akhirah
(the Hereafter) - something that precisely corresponds to His wisdom.
Those who reject the Hereafter are virtually saying that this universe has
been created aimlessly, devoid of any wisdom behind it, for everyone good
or bad will live his or her time and die with nobody around to ask
questions - although, one who has faith in the wisdom of Allah Ta'ala can
never accept this line of reasoning.
In verse 28, it was said:ِآمُ نَجْعَلُ الَّذِيْنَ أمَنُوا (إلى قوله تعالى) كَالْفُجَّار (Shall We
make those who believe and do righteous deeds equal to those who
commit mischief on the earth? Or shall We make the God-fearing equal to
the sinners?) - that is, this can never be. In fact, the end of both will be
totally different. Right from here, we learn that this difference between a
believer and disbeliever is there in terms of the injunctions of the
Hereafter. While living in the present world, it is quite possible that a
disbeliever has a lot more comforts than a believer. Likewise, it cannot be
deduced thereby that the material rights of the disbeliever cannot be
equal to the rights of the believer, instead, the truth of the matter is that
a disbeliever could be allowed human rights equal to a believer.
Accordingly, non-Muslim minorities who live in an Islamic state under
mutual pledges shall be given all human rights that will be but equal to
those of Muslim.
Verses 30 - 33
وَوَهَبْنَا لِدَاؤْدَ سُلَيُمْنَ + نِعْمَ الْعَبْدُ ﴿ إِنَّهُ أَوَّابٌ ﴿.٣ٌ﴾ إِذْ عُرِضَ عَلَيْهِ

520
Sūrah Şād : 38 : 30 - 33
بِالْعَشِيّ الصَّفِنْتُ الْجِيَادُ ﴿٣١﴾ فَقَالَ إِنّى أَحْبَبْتُ حُبَّ الْخَيْرِ عَنْ
◌ِكُرِ رَبِىُ، حَتَّى تَوَارَتُ بِالْحِجَابِ ﴿٣)﴾ رُدُوُهَا عَلَىَّ، فَطَفِقَ
مَسُحَّأْ بِالسُّوْقِ وَالْأَعْنَاقِ ﴿٣٣﴾
And We blessed Dawud with Sulayman. He was an
excellent slave (of Allah). Surely, he was great in
turning (to Us, in penitence and praise). [30] (Worth
remembering is the incident) when the swift horses of
high breeding were presented before him in the evening.
[31] He said, " I held the love of the good things ( i.e.
these horses) dearer than the remembrance of my Lord,
until it (the sun ) went behind the veil. [32] Bring them
back to me" - and he started passing his hands over the
shanks and the necks. [33]
Commentary
In these verses, an event relating to Sayyidna Sulayman & has
been mentioned. The gist of the well known Tafsir of this event is that
Sayyidna Sulayman a
was so engrossed in the inspection of the horses
that he missed to perform the Salah of Al-'Asr at his usual time. Later,
when he was alerted to this loss, he slaughtered all those horses as the
unfortunate interference in the remembrance of Allah took place because
of them.
This missed Salah could be a nafl salah. Given this situation, there
should be no difficulty in understanding what Sulayman & did, for the
noble prophets try to make amends for even this much of negligence. And
it is also possible that the Salah concerned was obligatory (fard) and his
engrossment in the inspection might have caused him to forget. Although
if someone forgets to perform the fard (obligatory) Salah, it does not cause
a sin to have been committed, but Sayyidna Sulayman Mall, in view of
his high station, expiated for that too.
This Tafsir of the cited verses has been reported from several leading
authorities among the commentators. Even a great scholar of Ibn Kathir's
stature has preferred this Tafsir. Then, it is also supported by a marfu'
Hadith (attributed to the noble Prophet 5) reported by 'Allamah Suyuti
with reference to the Mu'jim of aȚabarani, Isma'ili and Ibn Marduwayh:

521
Surah Şad : 38 : 30 - 33
عن ابى بن كعب رضى الله عنه عن النّبى صلى الله عليه وسلّم فى قوله فطفق
مسحًا بالسّوق والاعناق قال قطع سوقها وأعناقها بالسيف)
From 'Ubaiyy Ibn Ka'b 4ee, from the Holy Prophet : About the word
of Allah: (and he started passing his hands over the shanks and the
necks.), he said: "Cut their legs and necks with the sword."
'Allamah Suyuți has declared its rating as Hasan. (ad-Durr-ul-Manthur,
p. 309, v. 5) and quoting this Hadith in Majma'-uz-Zawa'id, 'Allamah
Haithami says:
"Țabarani has reported this in al-Awsat. Said Ibn Bashir is one
of the narrators there. He has been called trustworthy by
Shu'bah and others. Ibn Ma'in and others call him weak. The
rest of the men reporting are trustworthy.' (Majma'-uz-Zawa'id,
p. 99, v. 7, Kitabu-t-Tafsir)
Because of this Hadith, this Tafsir becomes fairly strong. But, it
generally lends to the doubt that the horses were a gift of Allah and
wasting one's property in that manner does not seem to befit the station of
a prophet. Commentators have answered it by saying that Sayyidna
Sulayman Cell owned these horses, and the sacrifice of horses was also
permissible in his code of law very similar to that of cows, goats and
camels. Therefore, he never wasted the horses, in fact, sacrificed them in
the name of Allah. Just as the act of sacrificing a cow or goat is not
tantamount to wasting it, instead, it is an act of 'ibadah, the sacrifice of
horses offered by him was nothing but an act of ibadah (Ruh-ul-Ma'ani).
Most commentators have explained this verse in this very manner.
But, there is another Tafsir of these verses reported from Sayyidna
'Abdullah Ibn 'Abbas ace where the description of the event differs. A gist
of the Tafsir is that the horses presented before Sayyidna Sulayman Sal
were specially prepared for Jihad. Sayyidna Sulayman & was pleased
to see them while he also said that the attachment he had to those horses
was not because he loved worldly life, rather it was because of his
remembrance of Allah in that these were prepared for Jihad, and Jihad
was and act of worship at its highest. In the meantime, that lineup of
horses went out of his sight. He asked that they be brought back again.
Accordingly, when they appeared before him once again, he started
stroking and patting their necks and legs with affection.