Surah Sad ayat 24 Tafsir Quran 38:24

﴿قَالَ لَقَدْ ظَلَمَكَ بِسُؤَالِ نَعْجَتِكَ إِلَىٰ نِعَاجِهِ ۖ وَإِنَّ كَثِيرًا مِّنَ الْخُلَطَاءِ لَيَبْغِي بَعْضُهُمْ عَلَىٰ بَعْضٍ إِلَّا الَّذِينَ آمَنُوا وَعَمِلُوا الصَّالِحَاتِ وَقَلِيلٌ مَّا هُمْ ۗ وَظَنَّ دَاوُودُ أَنَّمَا فَتَنَّاهُ فَاسْتَغْفَرَ رَبَّهُ وَخَرَّ رَاكِعًا وَأَنَابَ ۩﴾
[ ص: 24]

38:24 [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 tried him, and he asked forgiveness of his Lord and fell down bowing [in prostration] and turned in repentance [to Allah].

He said ‘He has certainly wronged you by asking for your ewe that he may add it to his sheep. And indeed many associates infringe upon the rights of one another except such as believe and perform righteous deeds but few are they!’ mā emphasises the ‘fewness’. As the two angels were ascending to the heaven one said to the other ‘He has certainly passed judgement on himself!’ David was thus alerted to his deed. God exalted be He says And David thought in other words he became certain that We had indeed tried him that We had caused him to fall into a trial that is a test through his love for that woman. So he sought forgiveness of his Lord and fell down bowing in other words prostrate and repented.

And there said Dawud in his judicial decision. He, your brother has wronged you indeed by asking you to add your ewe to his ewes and sure enough some of the business partners, and they are many, do wrong their associates except those in whose hearts reigns habitual reverence and obedience to Allah and their deeds reflect wisdom and piety and how few they are. There and then it occurred to Dawud that We had tried him and He invoked Allah, his Creators for forgiveness and fell down with comely prostration of his body expressing repentance. He had listened to the claimant and neglected the defendant

The Story of the Two Litigants In discussing this passage, the scholars of Tafsir mention a story which is mostly based upon Isra'iliyat narrations.
Nothing has been reported about this from the Infallible Prophet that we could accept as true.
But Ibn Abi Hatim narrated a Hadith whose chain of narration cannot be regarded as Sahih because it is reported by Yazid Ar-Raqashi from Anas, may Allah be pleased with him.
Although Yazid was one of the righteous, his Hadiths are regarded as weak by the Imams.
So, it is better to speak briefly of this story and refer knowledge of it to Allah, may He be exalted.
For the Qur'an is true and what it contains is also true. فَفَزِعَ مِنْهُمْ ( he was terrified of them. ) This was because he was in his Mihrab ( private chamber ).
That was the noblest part of his house, where he commanded that no one should enter upon him that day.
So, he did not realize that these two people had climbed the fence surrounding his Mihrab ( private chamber ) to ask him about their case. وَعَزَّنِى فِى الْخِطَابِ ( and he overpowered me in speech. ) means, `he defeated me.' وَظَنَّ دَاوُودُ أَنَّمَا فَتَنَّـهُ ( And Dawud guessed that We have tried him ) `Ali bin Abi Talhah reported that Ibn `Abbas said that this means, "We tested him." وَخَرَّ رَاكِعاً وَأَنَابَ ( and he fell down prostrate and turned (to Allah ) in repentance.) فَغَفَرْنَا لَهُ ذَلِكَ ( So, We forgave him that, ) The Sajdah in Surah Sad The performance of Sajdah in Surah Sad is not one of the obligatory locations; it is a prostration of thanks ( Sajdat Shukr ).
The evidence for it is the report recorded by Imam Ahmad from Ibn `Abbas, may Allah be pleased with him, who said; "The prostration in Surah Sad is not one of the obligatory prostrations; I saw the Messenger of Allah ﷺ prostrating in this Surah." This was also recorded by Al-Bukhari, Abu Dawud, At-Tirmidhi, and An-Nasa'i in his Tafsir.
At-Tirmidhi said, "Hasan Sahih." In his Tafsir of this Ayah, An-Nasa'i also recorded that Ibn `Abbas, may Allah be pleased with him, said, "The Prophet prostrated in Sad, and he said:
«سَجَدَهَا دَاوُدُ عَلَيْهِ الصَّلَاةُ وَالسَّلَامُ تَوْبَةً، وَنَسْجُدُهَا شُكْرًا»
( Dawud prostrated as an act of repentance and we prostrate as an act of thanks. )" This was recorded only by An-Nasa'i.
The men of its chain of narration are all reliable.
In his Tafsir of this Ayah, Al-Bukhari recorded that Al-`Awwam said that he asked Mujahid about the prostration in Surah Sad.
He said, `I asked Ibn `Abbas, may Allah be pleased with him, `Why do you prostrate' He said, `Have you not read: وَمِن ذُرِّيَّتِهِ دَاوُودَ وَسُلَيْمَـنَ ( and among his Nuh's progeny Dawud, Sulayman ) ( 6:84 ) أُوْلَـئِكَ الَّذِينَ هَدَى اللَّهُ فَبِهُدَاهُمُ اقْتَدِهْ ( They are those whom Allah had guided.
So follow their guidance ) ( 6:90 ).
Dawud, peace be upon him, was one of those whom your Prophet was commanded to follow.
Dawud prostrated here so the Messenger of Allah ﷺ also prostrated here."' Abu Dawud recorded that Abu Sa`id Al-Khudri, may Allah be pleased with him, said, "The Messenger of Allah ﷺ recited Sad while he was on the Minbar.
When he reached the prostration, he came down from the Minbar and prostrated, and the people prostrated with him.
On another occasion when he recited it, he reached the prostration and the people prepared to prostrate.
He said:
«إِنَّمَا هِيَ تَوْبَةُ نَبِيَ، وَلَكِنِّي رَأَيْتُكُمْ تَشَزَّنْتُم»
( This is repentance for a Prophet, but I see that you are preparing to prostrate. ) Then he came down ( from the Minbar ) and prostrated." This was recorded only by Abu Dawud and its chain of narration meets the conditions of the Two Sahihs. وَإِنَّ لَهُ عِندَنَا لَزُلْفَى وَحُسْنَ مَـَابٍ ( and verily, for him is a near access to Us, and a good place of (final ) return.) means, on the Day of Resurrection, he will have good deeds by virtue of which he will be brought close to Allah, and he will have a good place of ( final ) return, which means the lofty levels of Paradise, because of his repentance and his perfect justice in his kingdom.
As it says in the Sahih:
«الْمُقْسِطُونَ عَلَى مَنَابِرَ مِنْ نُورٍ عَنْ يَمِينِ الرَّحْمنِ، وَكِلْتَا يَدَيْهِ يَمِينٌ، الَّذِينَ يُقْسِطُونَ فِي أَهْلِيهِمْ وَمَا وَلُوا»
( Those who are fair and just with their families and those who are under their authority will be on Minbars of light on the right hand of Ar-Rahman, and both His Hands are right Hands. )"

(38:24) David said: 'He has certainly wronged you in seeking to add your ewe to his ewes; *25 and indeed many who live together commit excesses, one to the other, except those that believe and act righteously; and they are but few.' (While so saying) David realized that it is We Who have put him to test; therefore, he sought the forgiveness of his Lord, and fell down, bowing and penitently turning (to Him). *26

[David] said, "He has certainly wronged you meaning

*25) Here, one should not doubt that the Prophet David gave his decision after hearing only what one party had to say.
The fact of the matter, is that when the respondent kept quiet at the complaint of the complainant and said nothing in defence it by itself amounted to a confession by him.
That is why the Prophet David came to the conclusion that the facts of the case were the same as the complainant had stated.

*26) There is a difference of opinion as to whether it is obligatory to perform a sajdah ( prostration ) on this occasion or not.
Imam Shafe'i says that it is not obligatory, for this is only a Prophet' tepentance; but Imam Abu Hanifah has opined that prostration here is obligatory.
The traditionists have related three traditions from lbn- 'Abbas in this regard.
According to 'Ikrimah, Ibn 'Abbas said: " this is not one of those verses on the recitation of which prostration is obligatory, but I have seen the Holy Prophet prostrating himself on this occasion.
"( Bukhari, Abu Da'ud, Tirmidhi, NASa'I, Musnad Ahmad ).
The second tradition which Said bin Jubair has related froth Ibn 'Abbas is to the effect: 'The Holy Prophet prostrated himself in Surah Suad and said: 'The Prophet David ( on whom be peace ) had prostrated himself in order to express his repentance and we prostrate ourselves as a token of gratitude, because his repentance was accepted.
( Nasa'i ) In the third tradition that Mujahid has related from him, he says: " Allah has commanded the Holy Prophet, in the Qur'an: "These were the ones whom Allah had shown the Right Way: therefore, you should follow their way'." ( AI-An'am: 90 ).
Now, since David was a Prophet and he had prostrated himself on this occasion, the Holy Prophet also prostrated himself here only to follow his way.
( Bukhari ).
These three arc the statements of Hadrat Ibn 'Abbas: and Hadrat Abu Sa' id Khudri says: "The Holy Prophet once recited Surah Suad in his address, and when he came to this verse, he descended from the pulpit and performed a prostration and the audience also did the same along with him.
Then, on another occasion, he recited this same Surah and when the people heard this verse, they were ready to perform the prostration.
The Holy Prophet said 'This is the repentance of a Prophet, but I see that you have got ready to perform the prostration' --Saying this he descended from the pulpit and prostrated himself and the people also did the same." ( Abu Da'ud ).
Although these traditions do not provide any absolute argument to prove that it is obligatory to perform the prostration here, yet they prove at least that because the Holy Prophet generally performed a prostration on this occasion, it is in any case commendable to prostrate here.

Another thing that one notices in this verse is that Allah has used the words kharra raki'an ( fell in ruku' ) here, but All the commentators arc agreed that this implies kharra sajid-an ( fell in sajdah: prostration ).
On this very basis, Imam Abu Hanifah and his companions have expressed the opinion that one may perform only a ruku' instead of a sajdah, when one recites or hears being recited a verse requiring a sajdah in the Prayer or outside it.
For when AIlah has used the word ruku' to imply sajdah, it becomes obvious that ruku' can represent sajdah.
Imam Khattabi, a Shafe'ite jurist, also holds the same opinion, Though this opinion in itself is sound and reasonable, we do not find any precedent in the practices of the Holy Prophet and his Companions that they might have been content with performing a ruku' only instead of a sajdah on a verse requiring a sajdah.
Therefore, one should act upon the view only when there is an obstruction in performing the sajdah; it would be wrong to make it a practice, Imam Abu Hanifah and his companions themselves also did not intend that it should be made a practice; they only ruled that it was permissible.

 

The Story of the Two Litigants In discussing this passage, the scholars of Tafsir mention a story which is mostly based upon Isra'iliyat narrations.
Nothing has been reported about this from the Infallible Prophet that we could accept as true.
But Ibn Abi Hatim narrated a Hadith whose chain of narration cannot be regarded as Sahih because it is reported by Yazid Ar-Raqashi from Anas, may Allah be pleased with him.
Although Yazid was one of the righteous, his Hadiths are regarded as weak by the Imams.
So, it is better to speak briefly of this story and refer knowledge of it to Allah, may He be exalted.
For the Qur'an is true and what it contains is also true. فَفَزِعَ مِنْهُمْ ( he was terrified of them. ) This was because he was in his Mihrab ( private chamber ).
That was the noblest part of his house, where he commanded that no one should enter upon him that day.
So, he did not realize that these two people had climbed the fence surrounding his Mihrab ( private chamber ) to ask him about their case. وَعَزَّنِى فِى الْخِطَابِ ( and he overpowered me in speech. ) means, `he defeated me.' وَظَنَّ دَاوُودُ أَنَّمَا فَتَنَّـهُ ( And Dawud guessed that We have tried him ) `Ali bin Abi Talhah reported that Ibn `Abbas said that this means, "We tested him." وَخَرَّ رَاكِعاً وَأَنَابَ ( and he fell down prostrate and turned (to Allah ) in repentance.) فَغَفَرْنَا لَهُ ذَلِكَ ( So, We forgave him that, ) The Sajdah in Surah Sad The performance of Sajdah in Surah Sad is not one of the obligatory locations; it is a prostration of thanks ( Sajdat Shukr ).
The evidence for it is the report recorded by Imam Ahmad from Ibn `Abbas, may Allah be pleased with him, who said; "The prostration in Surah Sad is not one of the obligatory prostrations; I saw the Messenger of Allah ﷺ prostrating in this Surah." This was also recorded by Al-Bukhari, Abu Dawud, At-Tirmidhi, and An-Nasa'i in his Tafsir.
At-Tirmidhi said, "Hasan Sahih." In his Tafsir of this Ayah, An-Nasa'i also recorded that Ibn `Abbas, may Allah be pleased with him, said, "The Prophet prostrated in Sad, and he said: «سَجَدَهَا دَاوُدُ عَلَيْهِ الصَّلَاةُ وَالسَّلَامُ تَوْبَةً، وَنَسْجُدُهَا شُكْرًا» ( Dawud prostrated as an act of repentance and we prostrate as an act of thanks. )" This was recorded only by An-Nasa'i.
The men of its chain of narration are all reliable.
In his Tafsir of this Ayah, Al-Bukhari recorded that Al-`Awwam said that he asked Mujahid about the prostration in Surah Sad.
He said, `I asked Ibn `Abbas, may Allah be pleased with him, `Why do you prostrate' He said, `Have you not read: وَمِن ذُرِّيَّتِهِ دَاوُودَ وَسُلَيْمَـنَ ( and among his Nuh's progeny Dawud, Sulayman ) ( 6:84 ) أُوْلَـئِكَ الَّذِينَ هَدَى اللَّهُ فَبِهُدَاهُمُ اقْتَدِهْ ( They are those whom Allah had guided.
So follow their guidance ) ( 6:90 ).
Dawud, peace be upon him, was one of those whom your Prophet was commanded to follow.
Dawud prostrated here so the Messenger of Allah ﷺ also prostrated here."' Abu Dawud recorded that Abu Sa`id Al-Khudri, may Allah be pleased with him, said, "The Messenger of Allah ﷺ recited Sad while he was on the Minbar.
When he reached the prostration, he came down from the Minbar and prostrated, and the people prostrated with him.
On another occasion when he recited it, he reached the prostration and the people prepared to prostrate.
He said: «إِنَّمَا هِيَ تَوْبَةُ نَبِيَ، وَلَكِنِّي رَأَيْتُكُمْ تَشَزَّنْتُم» ( This is repentance for a Prophet, but I see that you are preparing to prostrate. ) Then he came down ( from the Minbar ) and prostrated." This was recorded only by Abu Dawud and its chain of narration meets the conditions of the Two Sahihs. وَإِنَّ لَهُ عِندَنَا لَزُلْفَى وَحُسْنَ مَـَابٍ ( and verily, for him is a near access to Us, and a good place of (final ) return.) means, on the Day of Resurrection, he will have good deeds by virtue of which he will be brought close to Allah, and he will have a good place of ( final ) return, which means the lofty levels of Paradise, because of his repentance and his perfect justice in his kingdom.
As it says in the Sahih: «الْمُقْسِطُونَ عَلَى مَنَابِرَ مِنْ نُورٍ عَنْ يَمِينِ الرَّحْمنِ، وَكِلْتَا يَدَيْهِ يَمِينٌ، الَّذِينَ يُقْسِطُونَ فِي أَهْلِيهِمْ وَمَا وَلُوا» ( Those who are fair and just with their families and those who are under their authority will be on Minbars of light on the right hand of Ar-Rahman, and both His Hands are right Hands. )"

( (David ) said: He hath wronged thee in demanding thine ewe) in taking your ewe ( in addition to his ewes ) even though he has many ewes, ( and lo! many partners ) and brothers ( oppress one another ) transgress against one another, ( save such as believe ) in Allah ( and do good works ) between them and their Lord, ( and they are few ) those who do not transgress. And the two went out from whence they came. ( And David guessed ) he knew and was certain ( that We had tried him ) because of the sin he committed, ( and he sought forgiveness of his Lord ) from his sin, ( and he bowed himself and fell down prostrate and repented ) feeling remorse for what he did.

[Dawud (David)] said (immediately without listening to the opponent): "He has wronged you in demanding your ewe in addition to his ewes. And, verily, many partners oppress one another, except those who believe and do righteous good deeds, and they are few." And Dawud (David) guessed that We have tried him and he sought Forgiveness of his Lord, and he fell down prostrate and turned (to Allah) in repentance.

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