Surah 38. Sad

They say 'mockingly', 'Our Lord! Hasten for us our share 'of the punishment' before the Day of Reckoning.'

  - Mustafa Khattab

They say: "Our Lord! Hasten to us our sentence (even) before the Day of Account!" ⁴¹⁶⁶

  - Abdullah Yusuf Ali

Cf. xxvi. 204 and n. 3230. Those who do not believe in the Hereafter say ironically: "Let us have our punishment and sentence now: why delay it?" The last verse and the next verse supply the commentary. As to those who mock, they will find out the truth soon enough, when it is too late for repentance or mercy. As to the prophets of Allah, who are mocked, they must wait patiently for Allah to fulfil His Plan: even men who had worldly strength and power, like David had to exercise infinite patience when mocked by their contemporaries.

Be patient 'O Prophet' with what they say. And remember Our servant, David, the man of strength. Indeed, he 'constantly' turned 'to Allah'.

  - Mustafa Khattab

Have patience at what they say and remember Our Servant David the man of strength: for he ever turned (to Allah). ⁴¹⁶⁷

  - Abdullah Yusuf Ali

David was a man of exceptional strength, for even as a raw youth, he slew the Philistine giant Goliath. See ii. 249-252, and notes 286-87. Before that fight, he was mocked by his enemies and chidden even by his own elder brother. But he relied upon Allah, and won through, and afterwards became king.

We truly subjected the mountains to hymn 'Our praises' along with him in the evening and after sunrise.

  - Mustafa Khattab

It was We that made the hills declare in unison with him Our Praises at eventide and at break of day. ⁴¹⁶⁸

  - Abdullah Yusuf Ali

See n. 2733 to xxi. 79. All nature sings in unison and celebrates the praises of Allah. David was given the gift of music and psalmody, and therefore the hills and birds are expressed as singing Allah's praises in unison with him. The special hours when the hills and groves echo the songs of birds are in the evening and at dawn, when also the birds gather together, for those are respectively their roosting hours and the hours of their concerted flight for the day.

And 'We subjected' the birds, flocking together. All turned to him 'echoing his hymns'.

  - Mustafa Khattab

And the birds gathered (in assemblies): all with him did turn (to Allah). ⁴¹⁶⁹

  - Abdullah Yusuf Ali

Note the mutual echo between this verse and verse 17 above. The Arabic awwab is common to both, and it furnishes the rhyme or rhythm of the greater part of the Sura, thus echoing the main theme: 'Turn to Allah in Prayer and Praise, for that is more than any worldly power or wisdom.'

We strengthened his kingship, and gave him wisdom and sound judgment.

  - Mustafa Khattab

We strengthened his kingdom and gave him wisdom and sound judgment in speech and decision. ⁴¹⁷⁰

  - Abdullah Yusuf Ali

Cf. n. 2732 to xxi. 79 for David's sound judgment in decisions; he could also express himself aptly.

Has the story of the two plaintiffs, who scaled the 'wall of David's' sanctuary, reached you 'O Prophet'?

  - Mustafa Khattab

Has the Story of the Disputants reached thee? Behold they climbed over the wall of the private chamber; ⁴¹⁷¹

  - Abdullah Yusuf Ali

This story or Parable is not found in the Bible, unless the vision here described be considered as equivalent to Nathan's parable in 11 Samuel, xi, and xii. Baidhawi would seem to favour that view, but other Commentators reject it. David was a pious man, and he had a well-guarded private chamber (mihrab) for Prayer and Praise.

When they came into David's presence, he was startled by them. They said, 'Have no fear. 'We are merely' two in a dispute: one of us has wronged the other. So judge between us with truth- do not go beyond 'it'- and guide us to the right way.

  - Mustafa Khattab

When they entered the presence of David and he was terrified of them they said: "Fear not: We are two disputants one of whom has wronged the other: decide now between us with truth and treat us not with injustice but guide us to the even Path. ⁴¹⁷²

  - Abdullah Yusuf Ali

David used to retire to his private chamber at stated times for his devotions. One day, suddenly, his privacy was invaded by two men, who had obtained access by climbing over a wall. David was frightened at the apparition. But they said: "We have come to seek thy justice as king: we are brothers, and we have a quarrel, which we wish thee to decide."

This is my brother.¹ He has ninety-nine sheep while I have 'only' one. 'Still' he asked me to give it up to him, overwhelming me with 'his' argument.'

  - Mustafa Khattab

 Brother in faith or business partner.

"This man is my brother; he has nine and ninety ewes and I have (but) one: Yet he says `Commit her to my care' and is (moreover) harsh to me in speech." ⁴¹⁷³

  - Abdullah Yusuf Ali

The brother who was most aggrieved said: "This my brother has a flock of ninety-nine sheep, and I have but one; yet he wants me to give up my one sheep to his keeping; and moreover he is not even fair-spoken. He talks like one meditating mischief, and he has not even the grace to ask as an equal, or one sharing in a business or an inheritance. What shall I do?"

David 'eventually' ruled, 'He has definitely wronged you in demanding 'to add' your sheep to his. And certainly many partners wrong each other, except those who believe and do good- but how few are they!' Then David realized that We had tested him so he asked for his Lord's forgiveness, fell down in prostration, and turned 'to Him in repentance'.

  - Mustafa Khattab

(David) said: "He has undoubtedly wronged thee in demanding thy (single) ewe to be added to his (flock of) ewes: truly many are the Partners (in business) who wrong each other: not so do those who believe and work deeds of righteousness and how few are they?"... And David gathered that We had tried him: he asked forgiveness of his Lord fell down bowing (in prostration) and turned (to Allah in repentance). ^{4174 4175 4176}

  - Abdullah Yusuf Ali

The circumstances were mysterious; the accusation was noval; it was not clear why the unjust brother should also have come with the complainant, risking his life in climbing the wall to evade the guard, and he certainly said nothing. David took them literally, and began to preach about the falsehood and the fraud of men, who should be content with what they have, but who always covet more.

Especially, said David, is it wrong for brothers or men in partnership to take advantage of each other; but how few are the men who are righteous? He had in his mind his own devotion and justice. But lo and behold! the men disappeared as mysteriously as they had come. It was then that David realised that the incident had been a trial or temptation-a test of his moral or spiritual fibre! Great though he was as a king, and just though he was as a judge, the moment that he thought of these things in self- pride, his merit vanished. In himself he was as other men: it was Allah's grace that gave him wisdom and justice, and he should have been humble in the sight of Allah.

Judged by ordinary standards, David had done no wrong; he was a good and just king. Judged by the highest standard of those nearest to Allah (Muqarraban, lvi. 11), the thought of self-pride and self-righteousness had to be washed off from him by his own act of self-realisation and repentance. This was freely accepted by Allah, as the next verse shows. A) Some commentators say that David's fault here was his hastiness in judging before hearing the case of the other party. When he realised his lapse, he fell down in repentance.

So We forgave that for him. And he will indeed have 'a status of' closeness to Us and an honourable destination!

  - Mustafa Khattab

So We forgave him this (lapse): he enjoyed indeed a Near Approach to Us and a beautiful place of (final) Return.

  - Abdullah Yusuf Ali

'We instructed him:' 'O David! We have surely made you an authority in the land, so judge between people with truth. And do not follow 'your' desires or they will lead you astray from Allah's Way. Surely those who go astray from Allah's Way will suffer a severe punishment for neglecting the Day of Reckoning.'

  - Mustafa Khattab

O David! We did indeed make thee a vicegerent on earth: so judge thou between men in truth (and justice): nor follow thou the lusts (of thy heart) for they will mislead thee from the Path of Allah: for those who wander astray from the Path of Allah is a Penalty Grievous for that they forget the Day of Account. ^{4177 4178}

  - Abdullah Yusuf Ali

Cf. ii. 30, and n. 47. David's kingly power, and the gifts of wisdom, justice, psalmody, and prophethood were bestowed on him as a trust. These great gifts were not to be a matter of self-glory.

As stated in n. 1471 above, this vision and its moral are nowhere to be found in the Bible. Those who think they see a resemblance to the Parable of the prophet Nathan (2 Samuel, xii. 1-12) have nothing to go upon but the mention of the "one ewe" here and the "one little ewe-lamb" in Nathan's Parable. The whole story is here different, and the whole atmosphere is different. The Biblical title given to David, "a man after God's own heart" is refuted by the Bible itself in the scandalous tale of heinous crimes attributed to David in chapters xi and xii. of 2 Samuel, viz., adultery, fraudulent dealing with one of his own servants, and the contriving of his murder. Further, in chapter xiii, we have the story of rapes, incest, and fratricide in David's own household! The fact is that passages like those are mere chroniques scandaleuses, i.e., narratives of scandalous crimes of the grossest character. The Muslim idea of David is that of a man just and upright, endowed with all the virtues, in whom even the least thought of self-elation has to be washed off by repentance and forgiveness.

We have not created the heavens and earth and everything in between without purpose- as the disbelievers think. So woe to the disbelievers because of the Fire!

  - Mustafa Khattab

Not without purpose did We create heaven and earth and all between! That were the thought of Unbelievers! But woe to the Unbelievers because of the Fire (of Hell)! ⁴¹⁷⁹

  - Abdullah Yusuf Ali

Cf. iii. 191. Unbelief is the subjective negation of a belief in Order, Beauty, Purpose, and Eternal Life. Unbelief is to Faith as Chaos is to Cosmos, as the Fire of Misery is to the Garden of Bliss.

Or should We treat those who believe and do good like those who make mischief throughout the land? Or should We treat the righteous like the wicked?

  - Mustafa Khattab

Shall We treat those who believe and work deeds of righteousness the same as those who do mischief on earth? Shall We treat those who guard against evil the same as those who turn aside from the right? ⁴¹⁸⁰

  - Abdullah Yusuf Ali

The reference to the Hereafter at the end of verse 26 above is of a piece with the whole tenor of this Sura, which deals with the superiority of the spiritual kingdom and the Hereafter. If there were no Hereafter, how could you reconcile the inequalities of this world? Would not the Unbelievers be right in acting as if all Creation and all life were futile? But there is a Hereafter and Allah will not treat the Good and Evil alike. He is just and will fully restore the balance disturbed in this life.

'This is' a blessed Book which We have revealed to you 'O Prophet' so that they may contemplate its verses, and people of reason may be mindful.

  - Mustafa Khattab

(Here is) a Book which We have sent down unto thee full of blessings that they may meditate on its Signs and that men of understanding may receive admonition. ⁴¹⁸¹

  - Abdullah Yusuf Ali

Revelation is not a mere chance or haphazard thing. It is a real blessing-among the greatest that Allah has bestowed on man. By meditation on it in an earnest spirit man may learn of himself, and his relation to nature around him and to Allah the Author of all. Men of understanding may, by its help, resolve all genuine doubts that there may be in their minds, and learn the true lessons of spiritual life.

And We blessed David with Solomon- what an excellent servant 'he was'! Indeed, he 'constantly' turned 'to Allah'.

  - Mustafa Khattab

To David We gave Solomon (for a son) how excellent in Our service! Ever did he turn (to Us)! ⁴¹⁸²

  - Abdullah Yusuf Ali

The greatest in this life have yet need of this spiritual blessing: without it all worldly good is futile. Referring back to the story of David, we are now introduced to Solomon, who was a great king but greater still because he served Allah and turned to Him. The Qur-an, unlike the old Testament, represents Solomon as a righteous king, not as an idolater, doing "evil in the sight of the Lord" (1 Kings. xi. 6).

'Remember' when the well-trained, swift horses were paraded before him in the evening.

  - Mustafa Khattab

Behold there were brought before him at eventide coursers of the highest breeding; and swift of foot; ^{4183 4184}

  - Abdullah Yusuf Ali

The passages about David and Solomon have been variously interpreted by the Commentators. The versions which I have suggested have good authority behind them, though I have followed my own judgment in filling in the details.

Safinat: literally, horses that stand, when at ease, on three legs, firmly planted, with the hoof of the fourth leg resting lightly on the ground. This would imply breeding and a steady temper, to match with their quality of swiftness mentioned in the next clause.

He then proclaimed, 'I am truly in love with 'these' fine things out of remembrance for Allah,' until they went out of sight.

  - Mustafa Khattab

And he said "Truly do I love the love of Good with a view to the glory of my Lord" until (the sun) was hidden in the veil (of Night): ^{4185 4186}

  - Abdullah Yusuf Ali

The story is not found in the Old Testament. I interpret it to mean that, like his father David, Solomon was also most meticulous in not allowing the least motive of self to be mixed up with his spiritual virtues. He was fond of horses; he had great armies and wealth; but he used them all in Allah's service. Cf. xxvii. 19. n. 3259; xxvii. 40. n. 3276, etc. His battles were not fought for lust of blood, but as Jihad in the cause of righteousness. His love of horses was not like that of a mere race-goer or of a warrior: there was a spiritual element in it. He loved by a kind of love which was spiritual,-the love of the highest Good. Some commentators interpret this verse saying that Soloman, peace be upon him, was so engrossed in the inspection of his fine horses that he completely forgot to say his 'Asr prayer before the sunset'.

His review of his fine horses was interrupted by his evening devotions, but he resumed it after his devotions.

'He ordered,' 'Bring them back to me!' Then he began to rub down their legs and necks.¹

  - Mustafa Khattab

 Some commentators have a different interpretation, which is not supported by reliable sources. They maintain that Solomon kept watching these fine horses until the sun set, then he realized that he had missed the noon prayer because of his love for horses, so he killed them, striking at their legs and necks.

"Bring them back to me." Then began he to pass his hand over (their) legs and their necks. ⁴¹⁸⁷

  - Abdullah Yusuf Ali

Like all lovers of horses, he patted them on their necks and passed his hands over their fore-legs and was proud of having them-not as vanities but as a "lover of Good".

And indeed, We tested Solomon, placing a 'deformed' body on his throne,¹ then he turned 'to Allah in repentance'.

  - Mustafa Khattab

 It is reported in a ḥadîth collected by Bukhâri that one night Solomon said that each of his wives would conceive a boy who would struggle in Allah’s cause. He forgot to say ‘Allah willing,” so only one of them gave birth to a deformed, dead baby. So Solomon prayed to Allah for forgiveness.

And We did try Solomon: We placed on his throne a body (without life): but he did turn (to Us in true devotion): ^{4188 4189}

  - Abdullah Yusuf Ali

What was the trial of Solomon? All the power, wealth, and glory, which were given to him were a spiritual trial to him. They might have turned another man's head, but he was staunch and true, and while he enjoyed and used all the power he had-over the jinns, men, and the forces of nature, (see below), he kept his mind steady to the service of Allah. Cf. viii. 28, where "your possessions and your porgeny" are declared to be "but a trial".

"The body on his throne" has been variously interpreted. The interpretation that appeals more is the following: Sulaiman was at his utmost height of power and glory. Allah Ta'ala tested him with a severe illness during which he was no more than a lifeless body on his throne. He came to realize how weak and powerless he was in the eyes of Allah. In this state of weakness and misery he turned to Allah with humility and humbleness.

He prayed, 'My Lord! Forgive me, and grant me an authority that will never be matched by anyone after me. You are indeed the Giver 'of all bounties'.'

  - Mustafa Khattab

He said "O my Lord! Forgive me and grant me a Kingdom which (it may be) suits not another after me: for Thou art the Grantor of Bounties (without measure)." ^{4190 4191 4192}

  - Abdullah Yusuf Ali

The seeking of worldly Power, even if intended to be used for Allah's service, has a little of Self in it. It may be quite legitimate and even meritorious in ordinary men, but even the thought of it in a Prophet is to be apologised for. See a similar idea in the case of David explained in n. 4176 to xxxviii. 24 above.

He asked for a Power that he would not misuse, though others might not be able to refrain from misusing it,-such as power over forces of nature or forces of violence (see the next three verses).

Cf. xxxviii. 9 above.