38. Surah Saad
صThe letter Saad · 88 ayahsمعارف القرآن انگلش
یٰدَاوٗدُ اِنَّا جَعَلْنٰكَ خَلِیْفَةً فِی الْاَرْضِ فَاحْكُمْ بَیْنَ النَّاسِ بِالْحَقِّ وَ لَا تَتَّبِعِ الْهَوٰى فَیُضِلَّكَ عَنْ سَبِیْلِ اللّٰهِ١ؕ اِنَّ الَّذِیْنَ یَضِلُّوْنَ عَنْ سَبِیْلِ اللّٰهِ لَهُمْ عَذَابٌ شَدِیْدٌۢ بِمَا نَسُوْا یَوْمَ الْحِسَابِ۠ Open ayah 38:26 in the Quran reader
0 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.
Commentary
Not only that Allah Ta’ ala had made Sayyidna Dawud (علیہ السلام) 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 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 (علیہ السلام) 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 (علیہم السلام) ، the same practice continued among the rightly guided khulafa' of the Muslim community (al-khulafa' 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 yourself 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.
وَ مَا خَلَقْنَا السَّمَآءَ وَ الْاَرْضَ وَ مَا بَیْنَهُمَا بَاطِلًا١ؕ ذٰلِكَ ظَنُّ الَّذِیْنَ كَفَرُوْا١ۚ فَوَیْلٌ لِّلَّذِیْنَ كَفَرُوْا مِنَ النَّارِؕ Open ayah 38:27 in the Quran reader
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).
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 (علیہ السلام) 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 (علیہ السلام) there were some postures of obstinacy demonstrated by the disbelievers that concluded at the verse: وَقَالُوا رَبَّنَا عَجِّل لَّنَا قِطَّنَا قَبْلَ يَوْمِ الْحِسَابِ (And they said, " 0 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 fun of it. Immediately after that, it was said: اصْبِرْ عَلَىٰ مَا يَقُولُونَ وَاذْكُرْ عَبْدَنَا دَاوُودَ (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 (علیہ السلام) has been concluded with the statement:
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.
اَمْ نَجْعَلُ الَّذِیْنَ اٰمَنُوْا وَ عَمِلُوا الصّٰلِحٰتِ كَالْمُفْسِدِیْنَ فِی الْاَرْضِ١٘ اَمْ نَجْعَلُ الْمُتَّقِیْنَ كَالْفُجَّارِ Open ayah 38:28 in the Quran reader
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?
كِتٰبٌ اَنْزَلْنٰهُ اِلَیْكَ مُبٰرَكٌ لِّیَدَّبَّرُوْۤا اٰیٰتِهٖ وَ لِیَتَذَكَّرَ اُولُوا الْاَلْبَابِ Open ayah 38:29 in the Quran reader
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.
In verse 28, it was said: أَمْ نَجْعَلُ الَّذِينَ آمَنُوا وَعَمِلُوا الصَّالِحَاتِ كَالْمُفْسِدِينَ فِي الْأَرْضِ أَمْ نَجْعَلُ الْمُتَّقِينَ كَالْفُجَّارِ (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.
وَ وَهَبْنَا لِدَاوٗدَ سُلَیْمٰنَ١ؕ نِعْمَ الْعَبْدُ١ؕ اِنَّهٗۤ اَوَّابٌؕ Open ayah 38:30 in the Quran reader
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).
اِذْ عُرِضَ عَلَیْهِ بِالْعَشِیِّ الصّٰفِنٰتُ الْجِیَادُۙ Open ayah 38:31 in the Quran reader
(Worth remembering is the incident) when the swift horses of high breeding were presented before him in the evening.
Commentary
In these verses, an event relating to Sayyidna Sulayman (علیہ السلام) has been mentioned. The gist of the well known Tafsir of this event is that Sayyidna Sulayman (علیہ السلام) 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 (علیہ السلام) 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 (علیہ السلام) ، 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 ﷺ) reported by 'Allamah Suyuti with reference to the Mu'jim of Tabarani, Ismaili and Ibn Marduwayh.
عن ابی کعب ؓ عن النّبی ﷺ فی قولہٖ فطفق مسحاً بالسّوق والاعناق قال قطع سوفھا و أعناقھا بالسیف
From 'Ubaiyy Ibn Ka'b , from the Holy Prophet ﷺ : 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 Suyuti 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:
'Tabarani 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 (علیہ السلام) 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 ؓ where the description of the event differs. A gist of the Tafsir is that the horses presented before Sayyidna Sulayman (علیہ السلام) were specially prepared for Jihad. Sayyidna Sulayman (علیہ السلام) 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 an 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.
According to this Tafsir, the word: عَن (an: from or because) in: عَن ذِكْرِ رَبِّي ) ’ an dhikri-rabbi: from or because of the remembrance of my Lord) is the 'an of cause' عَن سَببیّہ ( ‘an sababiyah), and the pronoun in: تَوَارَتْ (tawarat: disappeared) is invariably reverting to horses, and: مَسحُ (mash) does not mean to cut, instead, it means to pass or wipe hands (over the body of the horses) with affection.
Classical commentators like Hafiz Ibn Jarir Tabari, Imam Razi and others have preferred this very Tafsir, because it is free from any possible doubt about property being wasted.
In terms of the words of the noble Qur'an, there is room for both explanations. But, since a marfu' Hadith has appeared in favor of the first Tafsir, a Hadith that is hasan (good) as regards its authority, therefore, it has become weightier and more acceptable.
فَقَالَ اِنِّیْۤ اَحْبَبْتُ حُبَّ الْخَیْرِ عَنْ ذِكْرِ رَبِّیْ١ۚ حَتّٰى تَوَارَتْ بِالْحِجَابِٙ Open ayah 38:32 in the Quran reader
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.
رُدُّوْهَا عَلَیَّ١ؕ فَطَفِقَ مَسْحًۢا بِالسُّوْقِ وَ الْاَعْنَاقِ Open ayah 38:33 in the Quran reader
Bring them back to me" - and he started passing his hands over the shanks and the necks.
The story of the return and resetting of the Sun
Some early interpreters have, while following the first Tafsir, also said that soon after having missed the Salah of al-` Asr, Sayyidna Sulayman (علیہ السلام) prayed to Allah Ta’ ala, or requested the angels, that the Sun should be made to return. Accordingly, the Sun was returned and he was enabled to perform his appointed Salah. After that, the Sun set once again. These people take the pronoun in: رُدُّوهَا (rudduha: Bring it back to me - 38:33) as reverting to the Sun.
But, investigative commentators, for instance, ` Allamah ` Alusi and others have rejected this fictional approach, and have said that the pronoun in: رُدُّوهَا (rudduha: Bring them back to me) is reverting to 'horses' and not to the Sun - not because, refuge with Allah, making the Sun to return is not within the power and control of Allah Ta’ ala, but because this story does not stand proved from the Qur'an and Hadith. (Ruh-ul-Ma’ ani)
In the event one neglects the remembrance of Allah, some self-imposed penalty is in order as part of one's remorse
Anyway, this much does stand proved from the event that, should there come a time when one happens to have been neglectful of the remembrance of Allah, then, in order to punish one's aberrant self, depriving it of some lawful thing is permissible. This, in the terminology of the noble Sufis, is called: غیرت (ghayrah: sense of honor or shame). (Bayan-ul-Qur’ an)
Imposing such penalties on one's own self for the purpose of training it to do what is good is a prescription of self-reform - and this event seems to suggest its justification, in fact, recommendation. It has also been reported from the Holy Prophet ﷺ that, on a certain occasion, Sayyidna Abu Jahm ؓ presented to him the gift of a Syrian throw-over shawl having some sort of design embroidered or painted on it. He made his Salah covering himself with this shawl. Then, he came to Sayyidah ` A'ishah ؓ and said to her, "Return this shawl to Abu Jahm, because I happened to have cast a look at the design it had during the course of my Salah, and this design would have almost thrown me into some trial" (Ahkam-ul- Qur’ an with reference to al-Muwatta' of Imam Malik).
Similarly, there is an incident related to Sayyidna Abu Talhah ؓ . Once, while making Salah in his fruit-farm, he happened to have turned his attention to look at a bird, and as a result, his attention was diverted away from the Salah (a contravention of the essential etiquette of Salah being offered before Allah Ta’ ala). After that, he gave the whole farm as sadaqah (charity).
But one has to bear in mind that the penalty thought of for this purpose should be permissible by itself. Wasting away some property for no valid reason is not permissible. Therefore, no such action is correct as would result in the wastage of property. Among the Sufis, the famous Shibli (رح) had once burnt his clothes as part of this kind of self-imposed penalty. But, the more discerning among Sufis, such as Shaikh ` Abdul-Wahhab Sha` rani (رح) ، did not approve of that action of his as correct and sound. (Ruh-ul-Ma’ ani)
The ruler should personally keep watching over the functions of the state
The second line of conduct that emerges from this event is that the person responsible for the affairs of the state or its high officials (who share this responsibility with him) should personally keep watching over their subordinate departments in a way that they never sit relaxed after having passed on the trust to their deputies and assistants. This is the reason why Sayyidna Sulayman (علیہ السلام) who had a host of subordinates at his command, inspected the horses in person. This concern (to be personally vigilant against any malfunction of the state system) stands proved also from the examples set by the rightly guided caliphs of Islam, particularly from the practice of Sayyidna ` Umar ؓ .
At the time of one act of ` ibadah (worship), engaging in another is an error
The second line of conduct that stands proved from this event is that the time of an ` ibadah that is already bound with a certain hour should not be spent in getting busy with some other act of ` ibadah. It is obvious that the inspection of horses prepared for Jihad amounted to a significant act of worship in its own right. But, as this was not the time for this kind of ` ibadah, rather, was the time of the prescribed ` ibadah of Salah, therefore, Sayyidna Sulayman (علیہ السلام) counted this too as an error, for which he made amends. Hence, Muslim jurists say that the way it is not permissible to stay occupied with buying and selling activity after the اذان adhan (call for prayer) of Jumu'ah Salah, similarly, it is also not correct to stay occupied with some chore other than the preparation for the Jumu'ah Sarah, even if it happens to be the ` ibadah of reciting the Qur'an or making nafl salah.
وَ لَقَدْ فَتَنَّا سُلَیْمٰنَ وَ اَلْقَیْنَا عَلٰى كُرْسِیِّهٖ جَسَدًا ثُمَّ اَنَابَ Open ayah 38:34 in the Quran reader
And We, indeed, tested Sulayman while We threw on his throne a body after which he turned (to Us).
Commentary
In this verse, Allah Ta’ ala has mentioned yet another test of Sayyidna Sulayman (علیہ السلام) with a simple statement saying that, during this test, some body, or part of it, was put on the throne of Sayyidna Sulayman (علیہ السلام) . As for what that body was and what its placement on the throne means and how it was a test, these details are not available in the noble Qur'an, nor are they proved from any Sahih Hadith. Therefore, some authentic commentators, for instance, Ibn Kathir seems to incline to the approach that anything the Qur'an has left ambiguous should be left as is, without having to dig into its details. One should simply believe this much that Allah Ta ala had put Sayyidna Sulayman (علیہ السلام) to some test after which he turned to Allah more than before - and the real purpose of the Qur'an stands accomplished by saying that which has already been said.
Still, some commentators have tried to go after the details of this test, and have come up with several probabilities in this connection. Some of these probabilities happen to have been extracted exclusively from Judaic narrations. For example, the story that secret of the power of Sayyidna Sulayman (علیہ السلام) was in his ring. On a certain day, the Satan got hold of his ring, and ended up sitting on the throne of Sayyidna Sulayman (علیہ السلام) as the ruler looking like him. Forty days later, that ring of Sayyidna Sulayman (علیہ السلام) was retrieved from the belly of a fish. After that, he regained his authority as the ruler once again. This narrative annexed with additional tales appears in several books of Tafsir. But, Hafiz Ibn Kathir, after identifying all such narratives as Judaic reports, writes in his Tafsir:
"There is a group among the people of the Book that does not believe in Sayyidna Sulayman (علیہ السلام) as a prophet. Therefore, it is obvious, all these false tales have been forged by them" - Tafsir Ibn Kathir, p. 36, v. 4.
Hence, labeling narratives of this nature as being the Tafsir of this Qur'anic verse is not correct by any standard.
There is another event relating to Sayyidna Sulayman (علیہ السلام) that finds mention in the Sahih of al-Bukhari and elsewhere too. Finding some parts of this event resembling the text of this verse, some commentators have declared it to be the Tafsir of this verse. The gist of the event is that once Sayyidna Sulayman (علیہ السلام) confided as to when he would go to his wives, each of them would give birth to a boy who will carry out Jihad in the way of Allah. But, while verbalizing his thought, he forgot to say: Insha'Allah (If Allah wills) Allah Ta’ ala did not like this slip coming from his great prophet, and He proved this claim of his as false as only one out of all his wives gave birth to a still child that had one side missing.
Some commentators have applied the anatomy of this event on this verse, and have said that the expression: 'threw or put the body or its part on the throne' means that some attendant of Sayyidna Sulayman (علیہ السلام) brought this body of the baby, and put it on the throne. Thereupon, Sayyidna Sulayman (علیہ السلام) got alerted, and he realized that it was the consequence of not saying: Insha'Allah on his part. Accordingly, he turned to Allah and sought forgiveness for this slip.
Discerning commentators like Qadi Abu-s-Sa` ad, ` Allamah 'Alusi and others have followed this Tafsir. Maulana Ashraf Thanavi (رح) has also gone by it in his Tafsir Bayan-ul-Qur'an. But, the reality is that even this event cannot be called the Tafsir of this verse in a certain manner for the reason that no Hadith narration that mentions this event has any indication that the Holy Prophet ﷺ has ever mentioned it as part of his explanation of the verse under study. Even Imam Bukhari (رح) has reported this Hadith in his Kitab-ul-Jihad, Kitab-ul-Anbiya', Kitab-ul-Ayman wa-n-Nudhar and elsewhere with various versions, but he has not mentioned it under the head of the Tafsir of Surah Sad anywhere in his Kitabu-t-Tafsir. In fact, he has reported another narration under the verse: وَهَبْ لِي مُلْكًا (bless me with a kingdom - 38:35) (which follows immediately next to the verse under discussion here) and has not made any mention of this Hadith. This shows that, even in the sight of Imam Bukhari وَهَبْ لِي مُلْكًا ، this particular event is not a Tafsir of the verse under study. Instead, this too, like the several other events relating to the noble prophets described by the Holy Prophet ﷺ ، is a separate event that does not necessarily have to be the Tafsir of one or the other verse.
A third Tafsir is credited to Imam Razi and some others. According to this Tafsir, once Sayyidna Sulayman (علیہ السلام) became very sick. He grew so weak because of it that, at the time he was brought in to sit on the throne, he gave the impression of a body without the soul. Later, Allah Ta’ ala enabled him to get well. At that time, he turned to Allah, expressed his gratitude before Him, sought His forgiveness - and along with all that, also prayed for an unmatched kingdom for himself in the future.
But, this Tafsir too is simply conjectural. It also does not carry much congruence with the words of the noble Qur'an, and there is no proof for it from any Hadith narration as well.
The reality is that there is no source with us to find out the certain details of the event alluded to in the verse under study - nor are we duty-bound to go about finding it. Therefore, we have zero in our faith on this much that Allah Ta’ ala had put Sayyidna Sulayman (علیہ السلام) to a certain test after which his passion to return to Allah came out stronger than ever before - and that the real purpose of the Qur'an in mentioning this event is to invite all human beings to turn to Allah like Sayyidna Sulayman (علیہ السلام) as and when they face any distress or trial. As for the details of the test and trial of Sayyidna Sulayman (علیہ السلام) ، let these be entrusted with Allah. Allah knows best.
قَالَ رَبِّ اغْفِرْ لِیْ وَهَبْ لِیْ مُلْكًا لَّا یَنْۢبَغِیْ لِاَحَدٍ مِّنْۢ بَعْدِیْ١ۚ اِنَّكَ اَنْتَ الْوَهَّابُ Open ayah 38:35 in the Quran reader
He said, "0 my Lord, forgive me, and bless me with a kingdom that will not be available to anyone after me. Surely, You are the Bountiful.
فَسَخَّرْنَا لَهُ الرِّیْحَ تَجْرِیْ بِاَمْرِهٖ رُخَآءً حَیْثُ اَصَابَۙ Open ayah 38:36 in the Quran reader
Then We subjugated the wind for him that blew smoothly on his command to wherever he wished,
وَ الشَّیٰطِیْنَ كُلَّ بَنَّآءٍ وَّ غَوَّاصٍۙ Open ayah 38:37 in the Quran reader
and (We subjugated to him) the shaitans (among Jinns), all builders and divers,
Commentary
It was said in verse 35: هَبْ لِي مُلْكًا لَّا يَنبَغِي لِأَحَدٍ مِّن بَعْدِي (bless me with a kingdom that will not be available to anyone after me.). Some commentators explain the sense of this prayer as 'let not a great kingdom like mine belong to anyone else during my time.' In other words, they take "min ba` di": or 'after me' in the sense of 'other than me.' Maulana Ashraf Thanavi (رح) has done his translation accordingly. But, with most commentators, the sense of the prayer is: 'Even after me, let no one have a kingdom as great as this.' Accordingly, so it happened. The kingdom that Allah Ta ala gave to Sayyidna Sulayman (علیہ السلام) was a kingdom the like of which never became the lot of anyone else. The reason was simple. The subjugation of the wind and the command over the genre of the Jinn were exclusive traits of his kingdom, and no kingdom that followed him had these characteristics. There are some people who carry out mysterious exercises (amaliyyat) through which they are known to subjugate Jinns, a phenomenon that does not fall contrary to this, because it cannot be compared, in the least, to the subjugation of the jinn Allah had allowed for Sayyidna Sulayman (علیہ السلام) . Moreover, these experts in amaliyyat are able to make just about one or a few Jinns become obedient to them, but the kind of wide spread kingdom that Sayyidna Sulayman (علیہ السلام) had was not acquired by anyone.
Praying for office and power
At this place, it should be borne in mind that no prayer made by the noble prophets is made without the will and permission of Allah Ta’ ala. Sayyidna Sulayman (علیہ السلام) had made this prayer too by the will and permission of Allah Ta’ ala. And since some bland seeking of power was not his aim, rather the driving desire to implement Divine laws and the passion to make truth triumph was behind it - and Allah Ta’ ala knew that once Sayyidna Sulayman (علیہ السلام) had the power, he would work for these very high objectives, and would never entertain negative feelings of office, power and recognition - therefore, he was given the permission to make this prayer, and it was accepted as well. But, common people have been prohibited in Hadith from seeking power following their own initiative. The reason is that such an initiative usually gets to be tainted with the desire for power, influence, money and property. Accordingly, where one has the certitude of being free of such selfish desires and one really would love to see the banner of truth fly high without the least hunger for power hidden anywhere in the recesses of his heart - then, for such a person, praying for power and authority of government is permissible. (Ruh-ul-Ma’ ani etc.)
وَّ اٰخَرِیْنَ مُقَرَّنِیْنَ فِی الْاَصْفَادِ Open ayah 38:38 in the Quran reader
and many others held in chains.
هٰذَا عَطَآؤُنَا فَامْنُنْ اَوْ اَمْسِكْ بِغَیْرِ حِسَابٍ Open ayah 38:39 in the Quran reader
This is Our gift. So, do favor (to someone) or withhold (it), with no (requirement to give) account.
وَ اِنَّ لَهٗ عِنْدَنَا لَزُلْفٰى وَ حُسْنَ مَاٰبٍ۠ Open ayah 38:40 in the Quran reader
He has a place of nearness in Our presence, and an excellent end.
In verse 38, it was said: مُقَرَّنِينَ فِي الْأَصْفَادِ (held in chains). Details about the subjugation of Jinns and the services they performed have appeared earlier in the commentary on Surah Saba' within this Volume VII. Here, it has been said that Sayyidna Sulayman (علیہ السلام) was holding the unruly Jinns by having them chained. Now, it is not necessary that these chains be the visible chains of iron. It is possible that there could have been some other method used to tie them up more tightly or securely - and it has been expressed as 'chains' for the sake of common comprehension.
وَ اذْكُرْ عَبْدَنَاۤ اَیُّوْبَ١ۘ اِذْ نَادٰى رَبَّهٗۤ اَنِّیْ مَسَّنِیَ الشَّیْطٰنُ بِنُصْبٍ وَّ عَذَابٍؕ Open ayah 38:41 in the Quran reader
And remember Our slave, Ayyub (Job) - when he called his Lord, "The Shaitan (Satan) has inflicted weariness and pain upon me."
اُرْكُضْ بِرِجْلِكَ١ۚ هٰذَا مُغْتَسَلٌۢ بَارِدٌ وَّ شَرَابٌ Open ayah 38:42 in the Quran reader
(Allah said to him,) "Strike (the ground) with your foot: Here is a cool water to bathe, and a drink!"
وَ وَهَبْنَا لَهٗۤ اَهْلَهٗ وَ مِثْلَهُمْ مَّعَهُمْ رَحْمَةً مِّنَّا وَ ذِكْرٰى لِاُولِی الْاَلْبَابِ Open ayah 38:43 in the Quran reader
And We let him have his family and the like of them besides, as a mercy from Us, and a reminder for the people of understanding.
Commentary
The event relating to Sayyidna Ayyub (علیہ السلام) has been introduced here to comfort and prompt the Holy Prophet (علیہ السلام) ، so that he would also observe patience. This event has appeared with details in our commentary on Surah Al-Anbiya' (Ma’ ariful-Qur’ an, Volume V1). A few significant notes are being added here.
In the opening verse (41), it was said: مَسَّنِيَ الشَّيْطَانُ بِنُصْبٍ وَعَذَابٍ : (The Shaitan has inflicted weariness and pain upon me). Some early commentators have given details as to how the Shaitan had caused this affliction and pain. They say that the disease from which Sayyidna (علیہ السلام) suffered had overtaken him under the influence of the Shaitan. What happened was that once the angels praised Sayyidna Ayyub (علیہ السلام) in a manner that made the Shaitan envy him. He prayed to Allah Ta’ ala that he be given such control over his body, wealth and children that allowed him to do whatever he liked with him. Allah Ta’ ala too intended to test Sayyidna Ayyub (علیہ السلام) ، therefore, the Shaitan was given this right, and he made him suffer from this disease.
But, discerning commentators have refuted this story by saying that, in terms of the clear statement of the noble Qur'an, the Shaitan cannot gain control over the blessed prophets, therefore, it is not possible that he could have made him suffer from this disease.
Some others have explained the Shaitan having afflicted pain by saying that the Shaitan used to plant all sorts of scruples in the heart of Sayyidna Ayyub (علیہ السلام) while he was very sick which hurt him all the more. This is what he has mentioned here. But, the best explanation of this verse is what Maulana Ashraf Thanavi (رح) has given in Bayan-ul-Qur'an. This is being reproduced here from the Khulasa-e-Tafsir in Ma’ ariful-Qur'an:
'This affliction and pain, according to the saying of some commentators, is what Imam Ahmad has reported from Sayyidna Ibn ` Abbas ؓ in his Kitabu-z-zuhd, in which it has been stated that the Shaitan had once met the wife of Sayyidna Ayyub (علیہ السلام) in the guise of a physician during the days of his sickness. Since he had posed himself as a physician, she requested him to treat her husband. He agreed subject to the condition that once he got cured, she would tell him that she was the one who cured him, and assured her that he wanted no more in return. She mentioned this to Sayyidna Ayyub (علیہ السلام) . He said, "0 my simple wife, he was the Shaitan. Now, I solemnly resolve that, should Allah Ta’ ala make me get well again, I am going to beat you with one hundred sticks of branches.' So, he was particularly shocked that Shaitan had become so high-handed that he wanted to make his own wife say words that evidently amount to shirk, though they may not prove to be so if subjected to interpretation. Though, Sayyidna Ayyub (علیہ السلام) had made prayers for the removal of his affliction earlier as well, yet after this incident, he turned back to Him in plaint and prayer more fervently, and his prayer was answered: (Reported by Ahmad).
The nature of the ailment of Sayyidna Ayyub (علیہ السلام)
The Qur'an tells us only this much that Sayyidna Ayyub (علیہ السلام) was afflicted with a serious disease, but nothing was said about the nature of this disease. Even in Ahadith, no details about it have been reported from the Holy Prophet ﷺ . Nevertheless, from some reports attributed to the Sahabah, it appears that blisters had erupted all over his body, and people had put him off on a dirt-heap out of nausea. But, some discerning commentators have refused to accept these attributed reports as correct. They say that diseases can afflict the blessed prophets, but they are not made to suffer from such diseases as would make people nauseated with it. Hence, this sort of disease cannot be attributed to Sayyidna Ayyub (علیہ السلام) . Instead, they say, it was some common disease. Therefore, reports in which blisters have been attributed to Sayyidna Ayyub (علیہ السلام) or in which it has been said that he was put off on a dirt-heap are not trustworthy, neither in terms of the authenticity of the report, nor rationally (abridged from Ruh-ul-Ma’ ani and Ahkam-ul-Qur’ an).
وَ خُذْ بِیَدِكَ ضِغْثًا فَاضْرِبْ بِّهٖ وَ لَا تَحْنَثْ١ؕ اِنَّا وَجَدْنٰهُ صَابِرًا١ؕ نِعْمَ الْعَبْدُ١ؕ اِنَّهٗۤ اَوَّابٌ Open ayah 38:44 in the Quran reader
And (We said to him,) "Take (a bundle on thin twigs in your hand, and strike with it, and do not violate your oath. Surely, We found him very enduring. He was really an excellent slave. Surely, he was great in turning (to Us, in penitence and praise).
In verse 44, it was said: خُذْ بِيَدِكَ ضِغْثًا (Take [ a bundle of ] thin twigs in your hand). This was said in the background when Sayyidna Ayyub (علیہ السلام) intended to fulfill the oath he had taken. But, as his wife had taken good care of him, and had done nothing to deserve being chastised (with one hundred strokes of some stick as sworn by him), Allah Ta’ ala, in His mercy, showed him the way-out as to how he could do it symbolically and still fulfill his oath (as in khulasa-e-Tafsir of Bayan-ul-Qur’ an).
Some issues relating to legal aspects of this event are being identified here.
Firstly: This event tells us that, should someone declare on oath that he or she would punish someone else to a count of one hundred strokes (using a small, thin, dry branch as beating stick) and then, rather applying one hundred strokes separately, he makes a bundle of all these branches and applies a single strike with it, the oath stands fulfilled. This was the reason why Sayyidna Ayyub (علیہ السلام) was asked to do so. This is also the ruling given by Imam Abu Hanifah. But, as says ` Allamah Ibn-ul-Humam, it is subject to two essential conditions: Firstly, each stick must have made contact with the body of the particular person lengthwise or widthwise. Secondly, it should have caused at least some pain. If the strokes were so light that they caused no pain, the oath will not be fulfilled. When Maulana Thanavi (رح) said in Tafsir Bayan-ul-Qur'an that the oath will not be fulfilled, he probably meant thereby the same thing, that is, if there is no pain at all, or one of the sticks fails to make contact with the body, the oath will not be fulfilled. Otherwise, Hanafi jurists have clearly said that, should the striking be accomplished subject to these two conditions, the oath is fulfilled. (Please see Fath-ul-Qadir, p. 137, v.4).
The Islamic Legal Status of Stratagems
Secondly: From this verse, we also learn that in order to sidetrack and remain unaffected by something inappropriate or reprehensible, should some legal stratagem be opted for, then, it becomes permissible (known as shar i hilah [ plural: hiyal ] as admissible in the Shari` ah of Islam). It is obvious that the essential requisite of the oath in this event of Sayyidna Ayyub (علیہ السلام) was that he should subject his blessed wife to full one hundred strokes to vacate his oath. But, his wife was innocent. She had taken remarkably good care of Sayyidna Ayyub (علیہ السلام) during the days of his suffering. Therefore, Allah Ta’ ala Himself prompted Sayyidna Ayyub (علیہ السلام) to take to a via media, a hilah or smart escape route (from his predicament), and also made it clear to him that his oath will not stand broken thereby. Therefore, this event provides an argument in favor of the justification of the device of hilah.
But, one should remember that such hiyal or stratagems become permissible only when they have not been reduced to an excuse for nullifying the objectives of the Shari` ah. And if the purpose of such hilah is to nullify the right of some genuine holder of right, or to make what is openly haram become halal for one's own person while the spirit of the prohibited act has been retained intact, then, such a hilah is absolutely impermissible. For instance, there are people who make a hilah to avoid having to pay Zakah. Just before the end of the year, they would pass on their wealth and property into the ownership of their wives. After some time, the wife passes it on into the ownership of her husband. And when the next year is about to close, the husband gifts it to the wife. This way no one remains obligated with the payment of Zakah. Since, doing something like this is an effort to nullify the objectives of the Shari` ah, therefore, it is haram (unlawful) - and perhaps, the curse of this stratagem might as well be more punishing than the curse that would fall as a result of the abandonment of Zakah. (Ruh-ul-Ma’ ani from al-Mabsut of Sarakhsi)
Resorting to an oath to do what is inappropriate
The third ruling that we come to know from this verse is: If someone utters an oath to do an act that is inappropriate or wrong or impermissible, the oath stands effectively concluded, and should it be broken, one will have to make amends and pay kaffarah (expiation). It is evident enough that, should there have been no kaffarah becoming due in that situation, Sayyidna Ayyub (علیہ السلام) would have not been asked to take to that hilah. But, along with it, one should also bear in mind that in the event one happens to have uttered an oath to do something inappropriate, then, the law of the Shari'ah is that the oath should be broken, and kaffarah should be paid. In a Hadith, the Holy Prophet ﷺ is reported to have said:
"A person who utters an oath, then he decides that doing otherwise is better, then he should invariably do what is better - and pay kaffrah for his oath."
وَ اذْكُرْ عِبٰدَنَاۤ اِبْرٰهِیْمَ وَ اِسْحٰقَ وَ یَعْقُوْبَ اُولِی الْاَیْدِیْ وَ الْاَبْصَارِ Open ayah 38:45 in the Quran reader
And remember Our servants - Ibrahim and Ishaq and Ya'qub - men of strength and men of vision.
Commentary
The expression: أُولِي الْأَيْدِي وَالْأَبْصَارِ(translated as: men of strength and men of vision) literally means 'owners or possessors of hands and eyes.' The sense is that they devoted their physical and intellectual energies in remaining obedient to Allah Ta’ ala. When this is said, a hint is being released to the fact that the real end use of human body parts is no other but that they are spent or utilized in obedience to the Divine commands, and the those parts of the body that are not utilized in it, their existence or non-existence remains equal.
اِنَّاۤ اَخْلَصْنٰهُمْ بِخَالِصَةٍ ذِكْرَى الدَّارِۚ Open ayah 38:46 in the Quran reader
We chose them for a trait of remembering the (eternal) Home (in the Hereafter).
وَ اِنَّهُمْ عِنْدَنَا لَمِنَ الْمُصْطَفَیْنَ الْاَخْیَارِؕ Open ayah 38:47 in the Quran reader
And surely they are, in Our sight, among the chosen, the best of the righteous.
Concern for 'Akhirah is a distinct attribute of the noble prophets
The word 'home' in the statement: ذِكْرَى الدَّارِ (remembering the [ eternal ] Home [ in the Hereafter ]- 38:46) refers to the 'Akhirah, (the Hereafter, the life-to-come). Instead of using the word: 'Akhirah, the text has used the word: الدَّارِ (ad-dar: home) whereby it has warned human beings that they must take 'Akhirah as their real Home, and make the concern for it the basis for whatever they think and do. Right from here, we also come to know that the concern for 'Akhirah further sharpens and furbishes one's intellectual and physical faculties (helping it to flourish in an essentially true perspective). Hence, the view of some atheists that such concern blunts human faculties is baseless.
وَ اذْكُرْ اِسْمٰعِیْلَ وَ الْیَسَعَ وَ ذَا الْكِفْلِ١ؕ وَ كُلٌّ مِّنَ الْاَخْیَارِؕ Open ayah 38:48 in the Quran reader
And remember Ismail and al-Yasa' and Dhul-Kifl. Each of them was among the best of the righteous.
هٰذَا ذِكْرٌ١ؕ وَ اِنَّ لِلْمُتَّقِیْنَ لَحُسْنَ مَاٰبٍۙ Open ayah 38:49 in the Quran reader
This is a reminder (of what has passed). And surely the God-fearing will have the best place to return:
جَنّٰتِ عَدْنٍ مُّفَتَّحَةً لَّهُمُ الْاَبْوَابُۚ Open ayah 38:50 in the Quran reader
everlasting gardens, with (their) doors opened for them.
مُتَّكِئِیْنَ فِیْهَا یَدْعُوْنَ فِیْهَا بِفَاكِهَةٍ كَثِیْرَةٍ وَّ شَرَابٍ Open ayah 38:51 in the Quran reader
They will be relaxing therein, calling there for plenteous fruits and drinks;
The Prophet: (al-Yasa`: Elisha) (علیہ السلام)
In verse 48, it was said: وَالْيَسَعَ (and [ remember ] al-Yasa`). Sayyidna al-Yasa (علیہ السلام) is a prophet from among the prophets of Bani Isra'il, peace be upon them all. He has been mentioned in the Qur'an only at two places, once in Surah Al-An` am and then, here in Surah Sad. No details have been mentioned at any of the two places, rather his name appears there as part of a list of the blessed prophets.
Historical chronicles report that he is a cousin of Sayyidna Ilyas (علیہ السلام) and was his deputy. He lived in his company and was made a prophet after him. Details about him appear in the Bible, the Book of Kings I, Chapter 19, and Kings II, Chapter 2, and elsewhere. There he has been mentioned by the name of اِلِیشَع بن سافط (Elisha son of Safit).
وَ عِنْدَهُمْ قٰصِرٰتُ الطَّرْفِ اَتْرَابٌ Open ayah 38:52 in the Quran reader
and in their company there will be females restricting their glances (to their husbands, and) of matching ages.
هٰذَا مَا تُوْعَدُوْنَ لِیَوْمِ الْحِسَابِ Open ayah 38:53 in the Quran reader
This is what you are being promised for the Day of Reckoning.
اِنَّ هٰذَا لَرِزْقُنَا مَا لَهٗ مِنْ نَّفَادٍۚۖ Open ayah 38:54 in the Quran reader
Surely, that is provision provided by Us to which there is no end.
هٰذَا١ؕ وَ اِنَّ لِلطّٰغِیْنَ لَشَرَّ مَاٰبٍۙ Open ayah 38:55 in the Quran reader
Having said this, the transgressors will surely have the most evil place to return:
جَهَنَّمَ١ۚ یَصْلَوْنَهَا١ۚ فَبِئْسَ الْمِهَادُ Open ayah 38:56 in the Quran reader
the Jahannam, in which they will enter. So, how evil is that place to rest?
هٰذَا١ۙ فَلْیَذُوْقُوْهُ حَمِیْمٌ وَّ غَسَّاقٌۙ Open ayah 38:57 in the Quran reader
Let them taste this: hot water and pus,
وَّ اٰخَرُ مِنْ شَكْلِهٖۤ اَزْوَاجٌؕ Open ayah 38:58 in the Quran reader
and other things similar to it of various kinds.
هٰذَا فَوْجٌ مُّقْتَحِمٌ مَّعَكُمْ١ۚ لَا مَرْحَبًۢا بِهِمْ١ؕ اِنَّهُمْ صَالُوا النَّارِ Open ayah 38:59 in the Quran reader
(When the leaders of the infidels will see their followers entering the hell after them, they will say to each other,) "This is a multitude rushing in (the hell) with you - they are not welcome - they are to burn in the Fire."
قَالُوْا بَلْ اَنْتُمْ١۫ لَا مَرْحَبًۢا بِكُمْ١ؕ اَنْتُمْ قَدَّمْتُمُوْهُ لَنَا١ۚ فَبِئْسَ الْقَرَارُ Open ayah 38:60 in the Quran reader
They (the followers) will say (to their leaders) "No, it is you - you are not welcome - you are the ones who brought this upon us." So, how evil is the place to stay (for ever) !
قَالُوْا رَبَّنَا مَنْ قَدَّمَ لَنَا هٰذَا فَزِدْهُ عَذَابًا ضِعْفًا فِی النَّارِ Open ayah 38:61 in the Quran reader
They (the followers) will say, "Our Lord, whoever has brought this on us, do increase his punishment twofold in the Fire."
وَ قَالُوْا مَا لَنَا لَا نَرٰى رِجَالًا كُنَّا نَعُدُّهُمْ مِّنَ الْاَشْرَارِؕ Open ayah 38:62 in the Quran reader
And they (the infidels) will say, "What is the matter with us that we do not see those men whom we used to count amongst the worst? (i.e. the Muslims whom the infidels used to treat as the worst people among them)
اَتَّخَذْنٰهُمْ سِخْرِیًّا اَمْ زَاغَتْ عَنْهُمُ الْاَبْصَارُ Open ayah 38:63 in the Quran reader
Had we taken them as a laughing-stock (unjustly), or have our eyes missed them?"
اِنَّ ذٰلِكَ لَحَقٌّ تَخَاصُمُ اَهْلِ النَّارِ۠ Open ayah 38:64 in the Quran reader
That is going to happen definitely, that is, the mutual quarrel of the people of the Fire.
In verse 52, it was said: وَعِندَهُمْ قَاصِرَاتُ الطَّرْفِ أَتْرَابٌ (and in their company there will be females restricting their glances ] to their husbands, and[ of matching ages.). Meant by these are the Hurs or Houris of Jannah (referred to, fondly enough for some people, even as 'nymphs of Paradise' ). Being of matching ages could mean that they will be of the same age as among themselves. And it could also mean that they will be of the same age as their spouses. In the first situation, if they were of the same age, the good thing. about it would be that they would be relating to each other in mutual amity as friends, and not as 'the other woman' something very welcome for spouses.
Consideration of matching age between spouses is better
Then there is the other situation. If being of the same age is taken to mean that spouses will be of the same age, the good thing about it would be that there would be temperamental harmony between them, and they will have consideration for each other's preferences. This tells us that consideration should be made to keep ages of spouses matched, for it generates mutual love, and makes the relationship of marriage pleasant and permanent.