CHAPTER 38: SAD (SAD)

 

This surah was revealed in the Meccan period. It consists of 88 verses. It takes its name from the letter ‘Sad’ which appears at the beginning. (H. T. FEYIZLI, 1/452)

 

In the name of Allah, the Most Gracious, the Most Merciful.

 

38/1-14 I SWEAR BY THE QUR'AN WHICH CONTAINS THE REMINDER

 

Translation

 

1-2- Sad. By the Qur'an containing the reminder [and full of honor]. 2. But those who disbelieve are in pride and dissension (enmity).

 

3- How many a generation We destroyed before them, and they called out [when it was too late]. But it was not a time for escape.

                                           

4- And they (the pagans) wonder that there has come to them a warner (prophet) from among themselves. And the disbelievers say, ‘This is a magician and a liar.’

 

5- ‘Has he made the gods [only] one God? Indeed, this is a curious thing.’

 

6- And the eminent among them went forth [saying], ‘Go and be patient over [your devotion to] your gods. Indeed, this is a thing intended [against you].’

 

7- ‘We have not heard of this (monotheism) in the latest religion. This is not but a fabrication.’

 

8- ‘Has the message (the Qur'an) been revealed to him out of [all of] us?’ Rather, they are in doubt about My message. Rather, they have not yet tasted My punishment.

 

9- (O My Prophet!) Or do they have the depositories of the mercy of your Lord, the Exalted in Might, the Bestower?

 

10- Or is theirs the dominion of the heavens and the earth and what is between them? Then let them ascend through [any] ways of access (to the heavens by their own means).

 

11- (O My Prophet!) [They are but] soldiers [who will be] defeated there, [being no more than] a mere insignificant army of the [disbelieving] factions.

 

12-13- The people of Noah denied before them, and [the tribe of] 'Aad and Pharaoh, the owner of stakes [and armies]. [cf. 89/10] 13. And [the tribe of] Thamud and the people of Lot and the companions of the thicket (the people of Shu'ayb). Those are the [allied] factions.

 

14- Each of them denied the messengers, so My penalty was justified (against them).

 

Commentary

 

(1). ‘Sad’ is a disconnected letter (muqatta'ah) at the beginning of the Surah. Its meaning is not certain. It likely draws attention to the meaning and importance of the verses that follow. (O. CELIK, 4/272)

 

‘I swear by the Qur'an containing the reminder’ The ‘waw’ at the beginning of the verse is for an oath. ‘Dhikr’ (reminder) carries meanings such as honor, glory, warning and advice, the laws and rulings needed in religious matters, and beyond these, the narration and mentioning of the stories of the prophets, news concerning past nations, promises, threats, etc. (I. H. BURSEVI, 17/10)

 

(..) You are truthful in your prophethood, what is told to you is the truth, and that promise and threat will certainly find its place. (ELMALILI, 6/461)

 

(2). ‘Indeed, those who disbelieve are in pride and dissension (enmity).’ A sense of pride and conflict has surrounded them; they do not accept the truth because of their arrogance. They struggle after various deities for various purposes. (ELMALILI, 6/461)

 

The disbelief of the disbelievers is not due to a deficiency in this religion or due to an inadequacy in the Messenger of Allah’s explanation of the Qur'an. The main reason is the ignorant arrogance and stubbornness they are in. The Qur'an itself bears witness to this. For anyone who reads the Qur'an without prejudice will clearly acknowledge the fact that there are no contradictions in it. (MAWDUDI, 5/55)

 

Indeed, in Surah al-Baqara (2/206), the same attitude is expressed as: ‘And when it is said to him, 'Fear Allah,' pride in the sin takes hold of him.’ (QUR’AN WAY, 4/566)

 

(3). ‘How many a generation We destroyed before them, and they called out.’ That is, when they saw the destruction, they repented and cried out, saying ‘Mercy, O Lord.’ ‘But that time or that calling was not a time to be saved.’ No possibility of escape remained. (ELMALILI, 6/461)

 

‘.. they called out’ Their crying out was due to their exposure to divine punishment, disasters, and calamities. At the moment the disaster arrives, crying out is of no use. Almighty Allah expresses this matter with the sentence ‘It was not a time for escape.’ Faith and repentance at the last breath are also not accepted (4/18). Almighty Allah has informed that He did not accept the repentance and faith of Pharaoh, who believed and repented while about to drown. (10/90, 91; I. KARAGOZ, 6/385)

 

(4). ‘(The pagans) wonder that there has come to them a warner (prophet) from among themselves.’ (…) The pagans were astonished that someone from among themselves—that is, someone carrying human characteristics like them—should be a prophet, and they accused him of being a magician and a liar. In their minds, if a messenger or a warner were to come from Allah, it should not be a human but an angel (cf. al-An'am 6/8-9), or at least this prophet should have been chosen from among the most prestigious Arabs in terms of wealth and social status. (QUR’AN WAY, 4/566)

 

‘And the disbelievers say, ‘This is a magician and a liar.’It is an undeniable fact that while the leaders of Quraysh attributed labels such as ‘This is a magician’ or ‘This is a liar’ to Muhammad (s), the son of Abdullah whom they knew in a true sense, they did not believe in the truth of what they said for even a moment! This shadowing, distortion, and deception were nothing but weapons in the war of deceit crafted with great skill by the leaders. Through this war, they were trying to protect themselves and their positions against the truth, which embodied the Islamic faith and shook the rotten values and groundless ranks/positions that these leaders used as steps and supports for themselves! (S. KUTUB, 8/530)

 

(5). ‘Has Muhammad made the gods [only] one God? Indeed, this is a curious thing.’ Ibn Kathir says: ‘That is, does he claim that the deity is a single God without any other god? The pagans—may Allah give them their punishment—did not accept Allah being without partners and met the abandonment of associating partners with Allah with astonishment. Because they had inherited the habit of worshipping idols from their forefathers, and polytheism (shirk) had permeated their hearts. When the Messenger of Allah (sa) called them to cast polytheism out of their hearts and to accept the oneness of the absolute Deity, they saw this as a very great matter and were utterly astonished.’ (S. HAWWA, 12/291)

 

Reason for Revelation: When Abu Talib fell ill, a delegation came from the Quraysh. Abu Jahl was among them. They entered his presence. They said, ‘Your brother's son is criticizing our gods, he is doing such and such, he is saying this and that. If you could send word to him so he would stop.’ He sent word. The Noble Messenger (s) came and entered the room. There was a space for one person next to Abu Talib; Abu Jahl jumped and sat there so that he wouldn't sit there. When the Messenger of Allah found no place to sit near his uncle, he sat by the door. Abu Talib said, ‘O my brother's son! Your people are complaining about you again, they claim you criticize their gods and say such and such.’ They also said many things. The Messenger of Allah (s) took the floor and said: ‘O uncle! I want one word from them. Such a word that through it, the Arabs will submit to them, and the non-Arabs will pay them jizya.’ Upon this, they were happy and said, ‘By your father, we would give more than that; what is that word?’ He said, ‘One single word.’ They asked, ‘What is it?’ As soon as our Master (s) said ‘La ilaha illallah,’ they got up in a hurry and expressed their astonishment as stated in the verses while shaking their clothes. (Tirmidhi, Tafsir 38/1; Ahmed b. Hanbel 1/227, 362; from O. CELIK, 4/275)

 

Therefore, the pagans were calling our Prophet (s) a ‘magician’ and a ‘liar,’ and they found it very strange that he took a stand against the ‘idols’ which formed the basis of their social order and political and economic interests, abolished them all, and worshipped one Allah. For the abolition/nullification of idols and idolaters meant, according to their assumptions, the drying up of all their sources of livelihood and their remaining hungry and miserable. (O. CELIK, 4/275)

 

(6). ‘And the eminent among them’—their elders, leaders, chiefs, and those at the point of command—stood up and said: ‘Go forth’ and continue upon your religion: ‘and be patient’ in the worship of ‘your gods.’ Do not accept the monotheism (tawhid) to which Muhammad (s) invites you. (S. HAWWA, 12/291)

 

‘Indeed, this is a thing intended.’ That is, surely with the monotheism to which Muhammad (s) invites us, he wants to gain superiority over you, to possess honor against you, and to have people from among you who will follow him. And we are not going to accept this request of his. Ibn Jarir provides this explanation. (S. HAWWA, 12/291)

 

(7). ‘We have not heard of this (monotheism) in the latest religion (Christianity). This is not but a fabrication.’ We have not heard of this in the religion our forefathers believed in and lived. Although the expression ‘latest religion’ refers to Christianity prior to Islam, what is appropriate for the context of the speech here is the religion the Quraysh possessed. For it too is later than the religions and sects before it. (I. H. BURSEVI, 17/19)

 

At this time, the Trinity in Christianity and the Ezra legend in Judaism had become widespread beliefs. Thus, when the elders of Quraysh said ‘We have not heard what he says even in the latest religion our fathers were attached to,’ they wanted to draw attention to these beliefs. That is, they meant to say: ‘We have never heard Muhammad's (s) call to absolute oneness (Tawhid) from anyone until now. Therefore, his call is nothing but a fabricated call.’ (S. KUTUB, 8/532)

 

The belief in Tawhid is a great and important reality that comes before everything else. The whole of existence stands upon its foundation. Everything in the universe is a witness, a document of Him. (S. KUTUB, 8/532)

 

The unity of the universal/natural laws that govern this universe, which we see clearly with our eyes, cries out that the will that determines and regulates these laws must also be one. Wherever and whenever we look at the universe, we encounter this reality and the unity of laws. This is a unity that brings to the fore the unity of the will that governs them. (S. KUTUB, 8/532)

 

In the order of the universe, there is also a wholeness (unity) that is clearly observed. Indeed, we touched upon this while explaining the law of continuous motion. Furthermore, this is such an orderly/harmonious motion that nothing else in this universe conflicts with the other. This motion present in all beings is regulated and balanced in a way that one does not render the other ineffective and does not clash with the other. The most beautiful example of this balance along with motion is the planets, stars, and giant galaxies moving in space; ‘Each is swimming in an orbit (falak).’ (Yasin 36/40; S. KUTUB, 8/533)

 

This orderly-harmonious motion in this vast space bears witness that the one who brought it into being, and determined the movements, distances, and positions of these beings, is also one, and that this single power knows their structures and movements. (S. KUTUB, 8/533)

 

(8). While explaining the sentence in the 8th verse, ‘Has the reminder been revealed to him out of [all of] us?’, Zamakhshari summarizes the psychological reason behind this uncompromising denialist attitude of the pagans as follows: ‘In fact, they could not digest that Muhammad was specifically honored with prophethood from among so many prestigious people and leaders, and that a book was revealed specifically to him. Indeed, on one occasion they had said, ‘Why was this Qur'an not revealed to a great man from the two cities?’ (Zukhruf, 43/31). This denial was the outward reflection of the deep feeling of jealousy that filled them at the giving of the honor of prophethood to someone who shared human characteristics like them.’ (QUR’AN WAY, 4/568)

 

‘Rather, they are in doubt about My message.’ That is, because of their tendency toward imitation and their turning away from reflecting on the evidences that would lead to the conclusion that the Qur'an is a reality, they doubt the Qur'an and the reality of revelation. They do not have a certain belief. They wander among various delusions. While they sometimes say the Qur'an is magic, they sometimes say it is something fabricated. (I. H. BURSEVI, 17/21)

 

‘Rather, they have not yet tasted My punishment.’ That is: No; they will not testify to the truth of the Qur'an until the punishment comes and reaches them. They will testify when the punishment arrives. (S. HAWWA, 12/292)

 

(9). ‘Or do they have the depositories of the mercy of your Lord, the Exalted in Might, the Bestower?’ Prophethood is a gift (atiyya), a grant that Allah the Almighty bestows upon whichever of His servants He wills. There is nothing to prevent it. Because He is both al-Aziz, meaning a Victor who cannot be defeated in any way, and He is al-Wahhab, who has the power and authority to grant anything He wills. (I. H. BURSEVI, 17/23)

 

Nasafi says: ‘They are not the owners of the treasures of mercy that they could give what they want to whom they want and prevent what they want from whom they want, choose some eminent people for prophethood, and be able to not give this to Muhammad (s). He is the Wahhab who holds mercy and all the treasures of mercy in His hand; the Powerful, the Conqueror over all creation, whose grants are many and who makes His grant reach those who are worthy. He makes these distributions according to the requirement of His wisdom.’ (S. HAWWA, 12/292)

 

(10). ‘Or is theirs the dominion of the heavens and the earth and what is between them?’ If the said dominion belongs to them, let them ascend to the Throne by using all the ladders and methods that serve to reach something, establish themselves upon it, and manage all the affairs of the universe. For example, let them reveal revelation to those they approve and wish. Meccans are mocked here in such a way that no one could be mocked better. (I. H. BURSEVI, 17/24)

 

The question ‘Is the dominion of the heavens, the earth, and the beings between them the pagans'?’ is a rhetorical denial (istifham-i inkari), meaning it belongs to Allah, not to them. Almighty Allah gives prophethood, the Book, prestige, property, dominion, and wealth to whomever He wills. For all dominion is His. The entire universe is under His management. (I. KARAGOZ, 6/389)

 

‘Then let them ascend through [any] ways of access.’ Ibn Kathir says: ‘That is, if they have any involvement in this matter, let them cling to the means and ascend. Ibn Abbas, Mujahid, Said b. Jubayr, Qatada, and others have stated that what is meant by ‘means/ways’ (asbab) is the paths of the heaven.’ (S. HAWWA, 12/293)

 

(..) Its meaning is this: Let them go up to the heaven and let them manage the affairs of the universe. Let them manage Allah's dominion; let's see them reveal the revelation to whomever they wish. The verse comes in a way to express this meaning. But in the meantime, the verse contains a miracle from the miracles of the Qur'an that will prove that the Holy Qur'an is a revelation and is far beyond doubt. This is the command of Almighty Allah: ‘Then let them ascend through [any] ways of access. [They are but] soldiers [who will be] defeated there, [being no more than] a mere insignificant army of the factions,’ which makes us feel that there will be a rising through means that will reach the heaven, and that more than one party will participate in the competition in this matter, one of the parties will be defeated, and all of them will be disbelievers. The evidence for this is the prior command of Almighty Allah: ‘The people of Noah denied before them’ (verse 12). We have seen this matter, which the verse informs us of, in our age. A race has emerged between America and Russia to rise in the paths of going up to the sky/heaven. (S. HAWWA, 12/301, 302)

 

(11). ‘[They are but] soldiers [who will be] defeated there, [being no more than] a mere insignificant army of the factions.’ That is, a few soldiers, an army, soldiers like these, who are the remnants of various groups that gathered against prophets in the past and were destroyed, destined to be corrupted like them, corrupt, without unity of spirit, whose morale is devastated, and who are haphazardly assembled. This verse is very noteworthy. While it points to the defeat of Quraysh starting from Badr, it explains that a regular army that will achieve success can emerge from an organized nation. (ELMALILI, 6/461)

 

In these verses, important events that will take place years later are pointed out. In the Battle of Badr, the polytheist army, whose about seventy leaders were killed, was defeated. In the Battle of the Trench, the polytheist army consisting of various tribes was broken and returned by the invisible forces, cold, and storm sent by Allah. The verse almost seems to point to the defeat of the pagans at the Trench with the word ahzab (factions). The defeat of the polytheist armies during the conquest of Mecca is also among these news of the unseen. (O. CELIK, 4/276)

 

(12, 13). ‘The people of Noah denied before them, and [the tribe of] 'Aad and Pharaoh, the owner of stakes [and armies].’ Those who in the past delved into denial and evils by trusting their material and worldly power, and moreover accused the prophets sent to save them of being liars, were certainly punished; this is a divine law (sunnatullah). In that case, those who display similar attitudes towards Prophet Muhammad must come to their senses, take a lesson from the past, and not repeat the mistakes of those in the past in order not to suffer the same fate. (QUR’AN WAY, 4/570)

 

The word dhu’l-awtad used for Pharaoh in the 12th verse contains a rich meaning. ‘Awtad’ means stakes; this nickname was given to him because Pharaoh used to torture people by having their hands and feet nailed to planks with stakes. This word also has meanings such as ‘owner of palace and dominion, owner of high buildings—namely pyramids—owner of armies.’ These meanings are also true for Pharaoh. Despite such high buildings, armies, palace, and dominion, Allah the Almighty also destroyed Pharaoh. So then, who are the Meccan pagans? Despite this, they insolently, and moreover by mocking, ask for punishment from Allah. (cf. al-Anfal 8/32; ar-Ra'd 13/6; al-Ankabut 29/53, 54; O. CELIK, 4/277)

 

‘And [the tribe of] Thamud and the people of Lot and the companions of the thicket (the people of Shu'ayb). Those are the factions.’ Ibn Kathir says: ‘These were stronger than you in terms of power, and their wealth and children were more than yours. But when the command of your Lord came, these situations of theirs could not prevent any of Allah's punishment from hitting them.’ (S. HAWWA, 12/293)

 

(14). ‘Each of them denied the messengers, so My penalty was justified (against them).’ Nasafi says the following: ‘It indicates that each of these groups denied all the messengers. Because the denial of even one of the prophets means the denial of all of them due to the unity of their call.’ (S. HAWWA, 12/293)

 

38/15-26 O DAVID! JUDGE WITH JUSTICE

 

Translation

 

15- (O My Prophet!) These [disbelievers] await not but one blast, for which there will be no delay.

 

16- And they say [mockingly], ‘Our Lord, hasten for us our share [of the punishment] before the Day of Reckoning.’

 

17- (O My Messenger!) Be patient over what they say and remember Our servant, David, the possessor of strength; indeed, he was one who repeatedly turned [to Allah].

 

18-19- Indeed, We subjected the mountains [to him], exalting [Allah] with him in the late afternoon and [after] sunrise. 19. And the birds were assembled; all were repeatedly turning to him [joining in praise]. [cf. 34/10]

 

20- And We strengthened his kingdom and gave him wisdom and decisive speech (the ability to distinguish truth from falsehood).

 

21-22- (O My Messenger!) Has there come to you the news of the adversaries? When they climbed over the wall of his prayer chamber— 22. When they entered upon David and he was alarmed by them. They said, ‘Fear not. [We are] two adversaries, one of whom has wronged the other. So judge between us with truth and do not be unjust and guide us to the evenness of the path (justice).’

 

23- [One said], ‘Indeed, this is my brother. He has ninety-nine ewes, and I have one ewe; so he said, 'Entrust it to me,' and he overpowered me in speech.’

 

24- [David] said, ‘He has certainly wronged you in demanding your ewe [in addition] to his ewes. And indeed, many associates oppress one another, except for those who believe and do righteous deeds—and few are they.’ And David became certain that We had only tried him, so he asked forgiveness of his Lord and fell down bowing [in prostration] and turned [in repentance].

 

25- So We forgave him that [lapse]; and indeed, for him is nearness to Us and a good place of return.

 

26- O David, indeed We have made you a successor (khalifa) upon the earth, so judge between the people in truth and do not follow [personal] desire, as it will lead you astray from the way of Allah. Indeed, those who go astray from the way of Allah will have a severe punishment for having forgotten the Day of Reckoning.

 

Commentary

 

(15). ‘These’—the deniers from this ummah— ‘await not but one blast’ from the first blowing of the Trumpet, which is the greatest terror (Faz'a-i akbar), ‘for which there will be no delay.’ This blowing of the Trumpet has no delay, not even as long as the time between two milkings of a cow. That is, when its time comes, it will not be delayed even for such a short duration. Or, once it comes, there can be no turning back or being turned away. It is said that this consists of a single blowing of the Trumpet; it cannot be turned back or averted. (S. HAWWA, 12/293)

 

(16). ‘(The pagans say mockingly:) ‘Our Lord! Hasten for us our share (of the punishment) before the Day of Reckoning.’Nasafi says: ‘That is, give us our share of paradise here. Because the Prophet (peace and blessings be upon him) had reminded them that paradise was promised by Allah to the believers, and they said mockingly: Give us our share in paradise or our share of the punishment you promised us quickly in this world. The command of Almighty Allah: ‘They ask you to hasten the punishment’ (al-Hajj, 22/47) is similar to this. However, such a statement is not worthy of an answer. For this reason, Almighty Allah did not answer it. Instead, He commanded His Messenger to be patient—as we shall see. (S. HAWWA, 12/294)

 

(17). ‘(O My Messenger!) Be patient over what they say’—over what they say in a disbelieving, fitna-inciting, skeptical, and critical manner. (S. HAWWA, 12/306)

 

There is an implication here that Prophet Muhammad, whom the pagan opponents did not take seriously and whose message they mocked at that time, would also reach a victorious and powerful position like David (peace be upon him) after a while. Indeed, history has shown this. (QUR’AN WAY, 4/573)

 

‘.. and remember Our servant David, the possessor of strength!’ The attribute ‘dhu’l-ayd’ given to Prophet David informs of the physical strength, military and political strength, moral strength, and strength in worship bestowed upon him, indicating the greatness of his power and sovereignty in both material and spiritual fields. Despite possessing such power, since he knew that the one who bestowed these upon him was Allah the Almighty, he always turned to Him, sought refuge in Him, prayed to Him, and asked for His help. (O. CELIK, 4/278)

 

‘Because he was one who repeatedly turned (to Allah).’ The word ‘awwab’ in the verse (..) means turning to Allah based on will. The habit of one who turns to Allah much, a repentant person, is to engage much in dhikr, tasbih, and sanctification. (H. DONDUREN, 2/718)

 

Once, turning to Allah is the station of ‘fana fillah’ (annihilation in Allah), which Sufis call ‘death depending on will,’ and repentance (tawba) and inaba (returning to the path of truth with repentance) are the beginning of this. Every power that occurs at this station is divine. Therefore, regarding the reason for his power and strength, it is said: ‘Because he was an awwab.’ (ELMALILI, 6/465)

 

Hadith: ‘The most beloved of fasts to Allah is the fast of David. He would fast one day and not fast the next. The most beloved of (voluntary) prayers to Allah is the prayer of David. He would sleep for half the night, stand in prayer for a third of it, and sleep again for a sixth of it.’ (Bukhari, Anbiya 37, 38; Muslim, Siyam 189, 190; Nasai, Siyam 14, 68; Ibn Majah, Siyam 31; Ahmed 2/314; from I. H. BURSEVI, 17/37)

 

(18, 19). ‘Indeed, We subjected the mountains (to him), and they would exalt (Allah) with him in the late afternoon and at sunrise.’ Ibn Kathir says: That is, Allah the Exalted had put the mountains under his command to exalt Him together with David as the sun rose and as the day ended. (S. HAWWA, 12/306)

 

The word ‘ashiyyi’ in the verse refers to the period from afternoon until night, and ‘ishraq’ refers to the mid-morning time (duha), which is the time for Eid prayers. It is narrated that Ibn Abbas (r) said, ‘I could not find the mid-morning (duha) prayer in any verse other than this one.’ Therefore, the duha prayer is also called the ‘ishraq prayer.’ It is among the commendable (mustahab) prayers because the Prophet performed it and encouraged it. See Anbiya 21/79; Saba 34/10. (H. DONDUREN, 2/718)

 

‘And the birds were assembled (We subjected them too. From the mountains and birds) each was repeatedly turning to him (joining in the praise).’ The mountains and birds would join the dhikr and tasbih of David (as) with their melodies and harmony. This situation has been likened to the stones in the hand of Prophet Muhammad making tasbih. Indeed, in another verse it is said: ‘O mountains! Echo [the praise] with him.’ (Saba 34/10). (H. DONDUREN, 2/718)

 

‘And the birds assembled...’ That is, We had put the birds under his command as well, gathering from all four sides, so that they too would exalt Him with his tasbih and remember Him with his dhikr. (S. HAWWA, 12/307)

 

(20). ‘We strengthened David’s kingdom.’ Ibn Kathir says: ‘That is, We had given him everything a king would need and made his dominion complete in this respect.’ Ibn Abi Najih narrated from Mujahid: He was the one with the strongest and toughest power among the people of the world. (S. HAWWA, 12/307)

 

‘.. and We gave him wisdom’—prophethood, knowledge, and soundness in action, or knowledge of the Psalms (Zabur) and the Sharia. ‘and decisive speech (fasl-al khitab).’ That is, We gave him the ability to distinguish truth from falsehood and to resolve disputes decisively. A word that cuts off and distinguishes, and a word that separates two stories... (ELMALILI, 6/465)

 

Fasl-al Khitab: According to Zamakhshari, this idiom expresses the accuracy and conformity to truth and justice in David's speeches regarding matters such as judgment, government affairs, administration, and consultation. Thus, the verse also points to the characteristics that a good statesman and legal expert should possess. (QUR’AN WAY, 4/574)

 

Hadith: ‘The most beloved prayer to Allah is the prayer of David (as). The most beloved fast to Allah is the fast of David (as). David would sleep half the night, spend a third of it in worship, sleep again for a sixth, fast one day, and not fast the next.’ (Bukhari, Tahajjud 7; I. KARAGOZ, 6/396)

 

(21, 22). ‘(O My Messenger!) Has there come to you the news of the adversaries? When they climbed over the wall of his prayer chamber.’ Regarding these adversaries, the People of the Book have made narrations that leave Prophet David under accusation. Instead of the ewe here, 99 women were brought, and Prophet David allegedly sent the husband of the woman he desired to the front lines of war to ensure his death and took his widow, and similar claims! Islam accepts Prophet David as one of the great prophets and sees the accusations attributed to him as contradictory to the attribute of ‘ismah’ (infallibility) of a prophet. (H. DONDUREN, 2/718)

 

One day, he became alarmed when he saw two people jumping over the wall into the closed prayer chamber. For believers and trustworthy people would not enter the chamber in this manner. These two men immediately tried to reassure him: ‘Fear not,’ they said, ‘we are two adversaries. One of us has attacked the rights of the other.’ We have come to be judged in your presence. ‘Now judge between us with truth, do not deviate from justice and wrong us, and lead us to the right path.’ (S. KUTUB, 8/542)

 

The expression ‘..and guide us to the evenness of the path’ indicates that it is appropriate for the judge to warn the parties during the trial to be honest in their statements, to avoid making knowingly unjust claims, and to refrain from hiding the truth. Thus, it is noteworthy that while the Qur'an narrates a past event, it takes care to highlight points aimed at educating its own addressees. (QUR’AN WAY, 4/574)

 

(23). ‘Indeed, this my brother has ninety-nine ewes. And I have one single ewe. Yet he said, ‘Entrust it to me.’Give it to me too. Put it under my command and service,’ he said. ‘and he overpowered me in speech.’ That is, he came down on me with his words and treated me harshly. (S. KUTUB, 8/542)

 

This incident, as presented by one of the plaintiffs, expresses a clear oppression that cannot be interpreted otherwise. For this reason, after hearing this clear oppression from one plaintiff, Prophet David proceeded to give his judgment immediately without giving the floor to the other plaintiff, without asking for any explanation from him, and without listening to his evidence. (S. KUTUB, 8/543)

 

‘He overpowered me in speech.’ In order to better grasp the subject ahead, it is necessary to pause here for a moment. Because the mentioned person did not mean to say, ‘He took my ewe by force’ regarding the person he was suing. He said: ‘This brother of mine has 99 ewes and I have only one.’ That is, my brother is a rich man with great power, and I am a poor person. Therefore, I do not find the courage in myself to oppose his wishes. (MAWDUDI, 5/59)

 

(24). ‘(David) said: ‘He has certainly wronged you in demanding your ewe (to add) to his ewes.’Prophet David acted hastily in giving judgment and made his decision without listening to the other side at all. However, all or part of the matter could change if the other side were listened to; the one thought to be right could turn out to be wrong, and the one seen as wrong could turn out to be right. For this reason, David (as) realized his mistake immediately after the adversaries left and, realizing that this was a divine trial, he immediately fell into prostration; he repented and sought forgiveness. Allah the Almighty also forgave him. (O. CELIK, 4/281)

 

Later, David (as) took the word ‘na’ja’ (ewe) in its literal sense, not as a metaphor for a woman, and said: ‘Indeed, many associates oppress one another.’ That is, most partners who mix their property with each other’s property act unjustly towards one another; they commit aggression by not observing the laws of friendship and partnership. In other words, they demand more than what is their right. (I. H. BURSEVI, 17/52)

 

In the relevant text of Surah Sad we have included here, a comparison is made between 99 and 1 ewe, and the oppression and victimization carried out by the person with 99 ewes by demanding the single ewe from the other person—who is also his brother—is mentioned. This shows us that the ewes mentioned in the verse essentially express the wealth held by the people living in that society; the different numerical values regarding the ewes indicate that the property, estate, and wealth possessed by individuals were concentrated in a single hand and that Prophet David, who was in the position of ruler, did not fulfill his duty in the distribution of wealth. That is, according to this situation, since Prophet David did not do what was required, a huge gap had occurred between the rich and the poor in the country he ruled. Thus, by telling this incident to the Prophet, Almighty Allah means: O Prophet! In this society you live in, there are also rich people like Walid b. Mughira, Abu Jahl, and Abu Lahab, who have ewes, camels, vineyards, and gardens. However, because they are not satisfied with this, they want to take the single ewe, camel, garden, or house from its owner through oppression, and thus rule over them with a monopoly of wealth. At this point, what you need to do is to achieve a just distribution of wealth. If you do not do this, then you will have both neglected your duty and will have to ask Us for forgiveness like Prophet David. (M. DEMIRCI, 2/709, 710)

 

The expression ‘But how few they are!’ is a concise warning indicating that staying away from the selfish desires of the soul and being determined in justice, even if it is against oneself, is both very important and very difficult. (QUR’AN WAY, 4/575)

 

‘David certained that We had only tried him.’ From the conversations that took place in the court assembly, David understood that We did this purely to test and try him, and he realized that the behavior emanating from him was a sin. (I. H. BURSEVI, 17/53)

 

‘He asked forgiveness of his Lord, fell down bowing (in prostration), and turned (to Us).’ There is a difference of opinion here as to whether prostration is necessary. Imam Shafi'i, arguing that this prostration was the repentance of a prophet, said that prostration is not obligatory (wajib). Imam Abu Hanifa, on the other hand, is of the opinion that prostration is obligatory here. Indeed, three narrations were transmitted from Ibn Abbas regarding this view. According to what Ikrima narrated from Ibn Abbas, this verse makes prostration necessary. Because he (Ibn Abbas) said that he saw the Prophet prostrating after reading this verse. (Bukhari, Abu Dawood, Tirmidhi, Nasai, Musnad-i Ahmad; MAWDUDI, 5/60)

 

(25). ‘So We forgave him that [lapse]. And indeed, for him is nearness to Us and a good place of return.’ This means that the solidity and strength of his dominion did not prevent the wall from being climbed and the prayer chamber from being entered; likewise, when such a scene of trial was seen, David, who was ‘awwab,’ did not delay in turning to Allah with immediate repentance and seeking forgiveness and immediately reached Allah's forgiveness. The trial he imagined did not occur; it ended only as a lesson of warning. Many words have been spoken and fables told in connection with this story. For this reason, it is narrated that Ali (ra) said: ‘Whoever tells the incident of David as the storytellers narrate it, I will strike him with one hundred and sixty lashes.’ (ELMALILI, 6/466, 467)

 

In the explanations regarding the testing of Prophet David here, some commentary books have been largely influenced by Jewish legends. We exonerate the prophets from the characteristics mentioned there. These are never compatible with the reality of prophethood. Even the narrations that try to slightly soften the mythologies originating from Jewish legends have delved into them. In fact, these narrations are not even worth reading. They must be rejected entirely. Furthermore, these are contrary to the verse: ‘Indeed, for him is a high station with Us and a beautiful future.’ (S. KUTUB, 8/543)

 

‘So We forgave him that.’ That is, We forgave the things emanating from him of the kind that would be said: ‘The rewards of the good are the sins of those close to Allah.’ (From Ibn Kathir; S. HAWWA, 12/309)

 

Hadith: ‘Just people who act justly regarding their family members and those under their administration will be on pulpits of light on the right side of the Rahman—and both of His hands are right anyway.’

 

(26). ‘O David, indeed We have made you a successor (khalifa) upon the earth.’ Nasafi says: ‘We have appointed you to the succession at the head of the administration on earth, or We have made you the successor of the prophets who applied the truth before you.’ In this command, there is evidence that his situation after repentance remained as his previous state without changing. (S. HAWWA, 12/309)

 

Succession (Khilafah): The word khilafah is a verbal noun from the Arabic root ‘khalafe’ and in the dictionary; it means ‘taking the place of another and acting on his behalf’ or ‘making dispositions.’ Ibn Manzur (d. 711/1311) states that the caliphate consists of imaret, that is, managing society. As a term of jurisprudence, it has been used in the sense of managing the Islamic society after Prophet Muhammad (s.a.s.) by complying with Islamic rulings. This position, which is unique to Islamic administration in both theoretical and practical aspects, is generally called ‘caliphate’ or ‘khilafah.’ The one at the head of such an administration is called a ‘caliph.’ (H. DONDUREN, 2/720)

 

‘So judge between the people in truth.’ That is, judge according to the judgment of Allah, because being His caliph definitely requires this. His judgment among Allah's creations is pure justice. Judges can be just only if they are just like this; otherwise, they are oppressors. (I. H. BURSEVI, 17/62)

 

Almighty Allah forbade Prophet David from following his personal whims and desires (hawa). Hawa means the soul's desires and cravings that are contrary to reason and wisdom, its unlimited and excessive requests, and the soul's inclination towards lusts. No prophet abandons Allah's command and prohibition to follow the desires of his soul. ‘Do not follow your whims and desires’: (This) prohibition is directed at all believers in the person of the prophet. Following the desires of the soul that are contrary to the divine will is haram and a major sin. (I. KARAGOZ, 6/403)

 

‘Do not follow the hawa,’ that is, do not follow the hawa of the soul in your administration. Hawa ‘will lead you astray from the path of Allah’—from His religion and Sharia. ‘Indeed, those who go astray from the path of Allah will have a severe punishment because they forgot the Day of Reckoning.’ Ibn Kathir says: ‘This is a command given to rulers from Allah, the Mighty and Sublime. He commands them to judge among people with the truth revealed from His high presence and not to deviate from this truth in any way. Furthermore, Almighty Allah also explicitly threatens those who go astray from His path and forget the day of the hereafter by reminding them of the severe punishment.’ (S. HAWWA, 12/310)

 

‘.. it will lead you astray from the path of Allah.’ What is meant by straying from the path of Allah is to act contrary to the beliefs, commands, and prohibitions of Islam. The Prophet, who is tasked with conveying Islam, does not stray from the path of Allah. Therefore, with the sentence ‘it will lead you away from the path of Allah,’ Almighty Allah is warning the believers in the person of the prophet. One who follows the evil desires of the soul falls into sin because he abandons the commands and prohibitions of Allah. (I. KARAGOZ, 6/403)

 

After providing information at the beginning of the Surah about the denialist and mocking attitudes of the pagans towards the Qur'an and the Prophet, the Prophet was advised to be patient against these attitudes in the 17th verse, and he was asked to take David, who was referred to as ‘Our powerful servant,’ as an example. In the following verses, two sources of David's power are mentioned. One of these is his observing justice in his administration and judgments, and the other is his realizing his mistakes, regretting them, turning to Allah, worshipping and praying to Him, repenting, and seeking His forgiveness. Thus, the following lesson is given to the Prophet and his ummah in his person: If you do not deviate from justice in your affairs, correct your mistakes, turn to Allah, worship in His presence, seek refuge in His vast forgiveness, and thus purify your soul from evils, your value in the sight of Allah will rise, you will also be strong against your enemies, and you will eventually achieve success. (QUR’AN WAY, 4/577)

 

38/27-40 WE DID NOT CREATE THE HEAVEN AND THE EARTH IN VAIN

 

Translation

 

27- And We did not create the heaven and the earth and that between them in vain (these are not things that happened at random). That is the assumption of those who disbelieve. Woe to those who disbelieve from the Fire!

 

28- Or should We treat those who believe and do righteous deeds like corrupters [acting against Our commands] upon the earth? Or should We treat those who live in accordance with Allah's command / avoid acting contrary to it like the wicked?

 

29- (O My Prophet!) [The Qur'an] is a blessed Book which We have revealed to you, that they might reflect upon its verses and that those of understanding would take heed (and a lesson). [cf. 47/24]

 

30- And to David We gave (his son) Solomon. How excellent a servant (Solomon) was! Indeed, he was one who repeatedly turned [to Allah in glorification and worship].

 

31-32- When there were exhibited before him in the afternoon the stately, purebred steeds standing on three legs and striking the ground with the edge of the fourth hoof; 32. And (Solomon) said, ‘Indeed, I have preferred the love of good (these horses) over the remembrance of my Lord.’ (He repeated this) until (these horses ran off and) were hidden by the curtain [of distance] (disappearing from sight).

 

33- [He said], ‘Return them to me.’ Then he began to pass his hand over their legs and their necks.

 

34- And We certainly tried Solomon and placed on his throne a [mere] body (like a corpse during his severe illness). Then he returned (to his former health thanks to his devotion to Us).

 

35- He said, ‘My Lord, forgive me and grant me a kingdom (and sovereignty) such as will not belong to anyone after me. Indeed, You are the Bestower.’

 

36-37-38- So We subjected the wind to him; it blew gently (with ease) by his command wherever he directed. [cf. 34/12] And [We subjected] the devils (jinns)—every builder and diver 38. And others bound together in shackles (to prevent them from harming people).

 

39- [We said], ‘This (kingdom) is Our gift, so grant or withhold without account (questioning).’

 

40- And indeed, for him is nearness to Us and a good place of return.

 

Commentary

 

(27). ‘And We did not create the heaven and the earth and that between them in vain’ Almighty Allah did not create the heavens, the earth, and the beings between them—humans, angels, jinn, animals, the Moon, the Sun, stars, planets, galaxies, winds, clouds, and other beings—without purpose, meaninglessly, or in vain, as a game or amusement. On the contrary, He created everything that exists in the universe according to a plan and a purpose. Every being has a purpose for its creation. (I. KARAGOZ, 6/405)

 

The purpose of the creation of humans, jinn (51/56), and angels is to serve and worship Allah (66/6). The purpose of the creation of other beings in the heavens, on the earth, and between the heavens and the earth is to be evidence of Allah's existence, His blessings, and His power, to follow His command, and to serve humanity. (2/29, 17/44, 31/13; I. KARAGOZ, 6/405)

 

(Here, however) the rational and logical justification for the reality of the afterlife is presented. Accordingly, Allah did not create the heaven, the earth, and what is between them—that is, the universe and what is in it—in vain. Creation definitely has a meaning, wisdom, and purpose. In terms of human behavior, this purpose is for ultimate justice to find its place. Therefore, contrary to what the disbelievers assume, there will be a new realm and a new life beyond this world; those who deserve punishment due to their disbelief and evils in this world will be punished in the next world with the torment expressed by the concept of ‘fire.’ (QUR’AN WAY, 4/578)

 

‘That is the assumption of those who disbelieve.’ Nasafi says: That is, (the disbelievers) assume that Almighty Allah created all of these in vain and without wisdom. This is the assumption of those who fall into disbelief. Although they accept that He is the Creator of the heavens, the earth, and what is between them, they assume He created them in vain and without wisdom. (S. HAWWA, 12/310)

 

‘Woe to those who disbelieve from the Fire!’ Woe to them because of the fire prepared for them when they are resurrected after death and their records of deeds are given to them! (S. HAWWA, 12/311)

 

(28). ‘Or should We treat those who believe and do righteous deeds like corrupters [acting against Our commands] upon the earth? Or should We treat those who live in accordance with Allah's command / avoid acting contrary to it like the wicked?’ That is, believers and disbelievers, the righteous (muttaqin) and the wicked (fajir), will never be treated the same. In the sight of Almighty Allah, these are not equal. Since this is the case, it is inevitable that there be another abode where the obedient will receive their reward and the sinner will be punished. (S. HAWWA, 12/311)

 

Almighty Allah informs us that He will not perform the same process for those who believe and do righteous deeds as He does for those who disbelieve and do evil deeds; He will place the believers in paradise and cast the disbelievers into hell. (I. KARAGOZ, 6/406)

 

(29). ‘(The Qur'an) is a blessed Book which We have revealed to you, that they might reflect upon its verses and that those of understanding would take heed (and a lesson).’ In order to benefit from the honor, abundance, and blessing of the Holy Qur'an, two conditions must be fulfilled: (a) To engage in ‘tadabbur’ / reflection upon its verses along with faith, (b) To engage in ‘tadhakkur’ / taking heed from its verses. (O. CELIK, 4/283, 284)

 

‘.. that they might reflect...’ Tadabbur (contemplating deeply) should be on the rational side, and tadhakkur (taking a lesson) should be on the traditional/narrative side. (ELMALILI, 6/468)

 

The fact that tadabbur and tafakkur (contemplation) upon the Qur'anic verses are commanded indicates that knowing its meanings is important and necessary. For it is only possible to benefit from the Qur'an in this way. Furthermore, this shows that reading the Qur'an with tartil (measured recitation) is superior to reading it hastily. For it is quite difficult to properly reflect on the meanings of the verses while reading rapidly. (O. CELIK, 4/284)

 

(30). ‘And We gave (his son) Solomon to David.’ The mention here of Almighty Allah bestowing Prophet Solomon upon Prophet David indicates that this gift was given as a reward for the qualities David possessed. It is also a sign that he successfully fulfilled the duty of being appointed to the position of caliphate on earth by judging with truth and abandoning following the hawa. (S. HAWWA, 12/313)

 

‘(Solomon) how excellent a servant he was! Indeed, he was one who repeatedly turned (to Allah in glorification and worship).’ This explains the reason why he is worthy of praise. ‘Awwab’ (one who turns much to Allah): It means the one who turns back to Almighty Allah very, very much. Just as his father was an awwab, he too was an awwab. Just as so many favors were bestowed upon his father, very pleasant things were given to him as a reward because he was an awwab. Just as Almighty Allah mentioned an event that signifies Prophet David's being an awwab, He will now tell us an event that signifies Prophet Solomon's being an awwab. (S. HAWWA, 12/313)

 

(31, 32). ‘When there were exhibited before him in the afternoon the stately, purebred steeds standing on three legs and striking the ground with the edge of the fourth hoof’ Nasafi says: ‘The description of the horses' stance in this way is because this characteristic is found only in Arabian horses, not in crossbreeds. It is said that these horses are described with two qualities to state that they possess two qualities worthy of praise both when standing and when moving. That is, these horses are calm and comfortable in their stance when they stand, and they run quickly and fast when they move and run. (S. HAWWA, 12/313)

 

‘(Solomon:) ‘Indeed, I have preferred the love of good (these horses) over the remembrance of my Lord,’ he said; (these horses ran off) until they were hidden by the curtain (lost from sight).’ Prophet Solomon kept horses for use in wars and other services; he would command them to be run for training. Sometimes he himself would supervise this. Again, one afternoon, he supervised their care and training and said, ‘I love these not for my own soul, but for the sake of remembering Allah, ensuring He is remembered, and strengthening His religion.’ His love for the horses and his occupation with them did not cause him to neglect his prayer or his dhikr and supplication. Finally, those horses ran and were hidden behind the curtains of dust. Or the sun set, and they became invisible. Or they were taken to the stables. Solomon (as) commanded the horses to be brought back and began to stroke their legs and necks. He patted them and took care of their grooming. (O. CELIK, 4/285, 286)

 

There is a difference of opinion among commentators regarding the translation and interpretation of these verses. One group of commentators inferred from these verses that while Prophet Solomon was inspecting the horses and making them run, he forgot to perform the afternoon prayer. Some said that Prophet Solomon had a wird (regular litany) between the afternoon and evening prayers, and because he forgot his litanies and the sun set, he ordered the horses to be brought, and when the horses were brought, he cut their legs—in other words, he sacrificed the horses to Allah. For the horses had diverted him from the remembrance of Allah. Although great commentators have made this interpretation, it cannot be preferred. Because they have made interpretations of their own on three issues. (1) They said that Prophet Solomon forgot the afternoon prayer or his litanies. However, at most, the meaning ‘I was so immersed in the love of wealth that I forgot the remembrance of Allah’ can be derived from the verse in the Qur'an. There is no mention of the afternoon prayer or dhikr. Secondly (2), they say ‘The sun set,’ but there is no word for ‘sun’ in the text. Here, a connection is established with the expression ‘stately steeds’ (as-safinatu'l-jiyad) by saying ‘until they were hidden by the curtain’ (hatta tawarat bi'l-hijab). That is, it is immediately understood that those ‘hidden by the curtain’ are the ‘stately steeds.’ Furthermore, they assume that Prophet Solomon touched (cut) the legs and necks of the horses not with his hands but with his swords. However, ‘touching with a sword’ is not mentioned in the Qur'an. Therefore, it is not possible to derive a meaning that the expression ‘touching’ was with a sword. (MAWDUDI, 5/68)

 

(33). ‘Return them to me,’ (he said). Then he began to pass his hand over their legs and their necks.’ When Prophet Solomon drove a series of purebred horses, he said, ‘I love these horses only for the sake of Allah. So that through them, jihad may be performed and the word of Allah may be exalted.’ Then he made the horses run. The horses ran so fast that they disappeared from sight. Later, he brought the horses back. According to Ibn Abbas, Prophet Solomon stroked their legs and necks. (MAWDUDI, 5/69)

 

(34). ‘And We certainly tried Solomon and placed on his throne a body; then he turned [to Us]’ That is, We left a body without a soul. That is, We left a very valuable being for him as a dead body. With this, We wanted to test him because of his passion great enough to withhold his heart from tawakkul (trust in Allah). (S. HAWWA, 12/314)

 

‘.. then he turned (to Us)’ He returned to Allah and repented. He was someone who turned to Allah in every situation. Even in cases where he was neglectful of thanking Allah, or even in cases of trial and testing, he was a person who returned to Allah. (S. HAWWA, 12/314)

 

Regarding what it means for Solomon to be tested and a body to be placed on his throne, and what the mistake was that caused him to ask for forgiveness from Allah, there are again some narrations of the Isra'iliyyat type in the commentaries and stories that do not suit the personality of a prophet. Fakhruddin al-Razi considers these narrations, which he attributes to the ‘people of hashw’ (the literalists/storytellers), to be absolutely groundless. (QUR’AN WAY, 4/581)

 

(35). ‘He said: ‘My Lord, forgive me and grant me a kingdom (and sovereignty) such as will not belong to anyone after me. Indeed, You are the Bestower!’Nasafi says: ‘He requested this attribute not out of envy, but so that it would be a miracle for him. He made this request before the wind and the devils were put under his command. When he made this prayer, Allah put the wind and the devil under his command. Indeed, if habits are not transcended, it would not be a miracle.’ (S. HAWWA, 12/316)

 

The final word that can be said here is this: Just as Almighty Allah put His other prophets through certain trials to direct them, show them the way, and keep their steps away from mistakes, He put His messenger Prophet Solomon (as) through a trial regarding his practices concerning administration and authority. Prophet Solomon turned to his Lord on this matter and made a return to Him, asking for his mistakes to be forgiven. He turned to Allah with hope by praying. (S. KUTUB, 8/547)

 

(To us) Rather than the content of the event referred to in these verses, the message the Qur'an wants to give is important. That message is this: Even a great prophet and a very powerful ruler like Prophet Solomon—whom He praised as ‘what an excellent servant he was’ (Verse 30) and informed that he had a certain degree of nearness in His presence (Verse 40)—can be and was tested with some difficulties and mistakes. Therefore, whatever his spiritual rank before Allah and his power in the world may be, every human being is in need of Allah's help, protection, forgiveness, and generosity; no one should feel independent of Allah by trusting in their material power or even their spiritual rank, nor should they enter into an attitude that could mean this. The following points are also indicated here: (1) As long as a person's heart is with Allah and feels his responsibility, the love of wealth is not bad; just as valuable goods give such people worldly happiness, it will also be a means for them to remember and thank Allah, who gave them, even more. (2) There is no harm in a person requesting the highest level of political power and sovereignty, on the condition that he devotes his existence and power to the path of Allah with the intention of making truth, goodness, and justice prevail on earth like Prophet Solomon, does not allow the love of wealth and power to make him forget Allah, sees his mistakes and immediately repairs them with repentance and seeking forgiveness, and is resilient against the harmful desires of his soul. (QUR’AN WAY, 4/582)

 

(36-38). ‘So We subjected the wind to him; it blew gently (with ease) by his command wherever he directed.’ His Almighty Lord accepted this prayer of his. He gave him a special sovereignty that would not be given to anyone else, beyond the known, accustomed sovereignty. (S. KUTUB, 8/547)

 

‘And the devils’ We put them under his command. ‘Every builder’—those who build magnificent structures such as temples, statues, large cauldrons, and many other types of heavy work that humans could not cope with— ‘and diver’—that is, those who dive into the sea for him and bring out the pearls found there and extremely exquisite things found only in the sea—We also put under his command. (S. HAWWA, 12/316)

 

‘And others bound in iron shackles’—the other devils. Ibn Kathir says: That is, those who were bound in chains and iron shackles among those who rebelled by refraining from working and not accepting to work, or those who exceeded the limit by making bad practices in their work... (S. HAWWA, 12/316)

 

Almighty Allah also put the jinn under Prophet Solomon's command so that they would do whatever he wished for him. Let them bring out and fetch everything he sought on land and in the sea. Furthermore, He had given him the power to punish those among these jinn who opposed him and caused corruption, to bring their hands and feet together and put them in chains, or to bring them together in pairs or in larger numbers when necessary and bind them with iron shackles. (S. KUTUB, 8/548)

 

(39). ‘[We said], ‘(O Solomon!) This is Our gift, so grant or withhold without account.’That is, give from the complete kingdom and full sovereignty We have given you to whomever you wish in whatever way you wish, and deprive whomever you wish. There is no accounting for you because of this. That is, whatever you do, it is permissible for you. Judge as you wish in this matter; it is correct.’ (S. HAWWA, 12/317)

 

(40). ‘Indeed, for him is nearness to Us and a good place of return.’ Here, it is intended to be explained that as much as Allah hates proud people, He loves those who fear Him. If a servant who makes a mistake insists on his mistake and does not change his attitude despite all warnings, his end is similar to that of Iblis, as told in the story of Adam and Iblis. On the contrary, if a servant who makes a mistake asks for forgiveness out of fear of Allah, Allah forgives him. Just as He forgave Prophet David and Prophet Solomon. Indeed, after accepting Prophet Solomon's repentance, Allah responded to his prayer and granted him a sovereignty that was not granted to anyone else. He gave him the authority He did not give to any of His servants by allocating the jinn and the winds to his command. (MAWDUDI, 5/74)

 

38/41-44 JOB (AS) WHAT AN EXCELLENT SERVANT

 

Translation

 

41- (O My Prophet!) And remember Our servant Job, when he called to his Lord, ‘Indeed, Satan has touched me with distress and torment (whispers).’

 

42- [We said], ‘Strike [the ground] with your foot; this is a [spring for] bathing, cool and [a] drink (drink from it and bathe).’

 

43- And We granted him his family and a like [number] with them as a mercy from Us and a reminder (and lesson) for those of understanding.

 

44- (To Job, who had sworn to strike his wife, We said), ‘And take in your hand a bundle of rushes and strike with it and do not break your oath.’ Indeed, We found him patient. How excellent a servant he was! Indeed, he was one who repeatedly turned [to Allah].

 

Commentary

 

(41). ‘And remember (and tell of) Our servant Job! When he called to his Lord: ‘Indeed, Satan has touched me with distress and torment.’The story and patience of Prophet Job have become legendary. So much so that this trial and patience have come to be remembered as a unique example in human history. However, Jewish legends (Isra'iliyyat) that overshadow its purity have also mix