38:21 Saad (The letter Saad)

لما ذكر تعالى أنه آتى نبيه داود الفصل في الخطاب بين الناس، وكان معروفا بذلك مقصودا، ذكر تعالى نبأ خصمين اختصما عنده في قضية جعلهما اللّه فتنة لداود، وموعظة لخلل ارتكبه، فتاب اللّه عليه، وغفر له، وقيض له هذه القضية، فقال لنبيه محمد صلى اللّه عليه وسلم: { وَهَلْ أَتَاكَ نَبَأُ الْخَصْمِ } فإنه نبأ عجيب { إِذْ تَسَوَّرُوا } على داود { الْمِحْرَابَ } أي: محل عبادته من غير إذن ولا استئذان.

قد ذكر المفسرون ههنا قصة أكثرها مأخوذ من الإسرائيليات ولم يثبت فيها عن المعصوم حديث يجب اتباعه ولكن روى ابن أبي حاتم هنا حديثا لا يصح سنده لأنه من رواية يزيد الرقاشي عن أنس رضي الله عنه ويزيد وإن كان من الصالحين لكنه ضعيف الحديث عند الأئمة فالأولى أن يقتصر على مجرد تلاوة هذه القصة وأن يرد علمها إلى الله عز وجل فإن القرآن حق وما تضمن فهو حق أيضا وقوله تعالى "ففزع منهم" إنما كان ذلك لأنه كان في محرابه وهو أشرف مكان في داره وكان قد أمر أن لا يدخل عليه أحد ذلك اليوم فلم يشعر إلا بشخصين قد تسورا عليه المحراب أي احتاطا به يسألانه عن شأنهما وقوله عز وجل "وعزني في الخطاب" أي غلبني يقال عز يعز إذا قهر وغلب وقوله تعالى "وظن داود إنما فتناه" قال علي بن أبي طلحة عن ابن عباس رضي الله عنهما أي اختبرناه وقوله تعالى "وخر راكعا" أي ساجدا "وأناب" ويحتمل أنه ركع أولا ثم سجد بعد ذلك وقد ذكر أنه استمر ساجدا "أربعين صباحا" فغفرنا له ذلك أي ما كان منه مما يقال فيه إن حسنات الأبرار سيئات المقربين وقد اختلف الأئمة في سجدة ص هل هي من عزائم السجود ؟ على قولين الجديد من مذهب الشافعي رضي الله عنه أنها ليست من عزائم السجود بل هي سجدة شكر والدليل على ذلك ما رواه الإمام أحمد حيث قال حدثنا إسماعيل هو ابن علية عن أيوب عن عكرمة عن ابن عباس رضي الله عنهما أنه قال في السجدة في ص ليست من عزائم السجود وقد رأيت رسول الله صلى الله عليه وسلم يسجد فيها ورواه البخاري وأبو داود والترمذي والنسائي في تفسيره من حديث أيوب به وقال الترمذي حسن صحيح وقال النسائي أيضا عند تفسير هذه الآية أخبرني إبراهيم بن الحسن هو المقسمي حدثنا حجاج بن محمد عن عمر بن ذر عن أبيه عن سعيد بن جبير عن ابن عباس رضي الله عنهما قال: إن النبي صلى الله عليه وسلم سجد في ص وقال " سجدها داود عليه الصلاة والسلام توبة ونسجدها شكرا" تفرد بروايته النسائي ورجال إسناده كلهم ثقات وقد أخبرني شيخنا الحافظ أبو الحجاج المزي قراءة عليه وأنا أسمع أخبرنا أبو إسحاق المدرجي أخبرنا زاهر بن أبي طاهر الثقفي حدثنا زاهر بن أبي طاهر الشحامي أخبرنا أبو سعيد الكنجدروذي أخبرنا الحاكم أبو أحمد محمد بن محمد الحافظ أخبرنا أبو العباس السراج حدثنا هارون بن عبد الله حدثنا محمد بن يزيد ابن خنيس عن الحسن بن محمد بن عبيد الله بن أبي يزيد قال: قال لي ابن جريج يا حسن حدثني جدك عبيد الله بن أبي يزيد عن ابن عباس رضي الله عنهما فقال جاء رجل إلى النبي صلى الله عليه وسلم فقال يا رسول الله إنى رأيت فيما يرى النائم كأنى أصلي خلف شجرة فقرأت السجدة فسجدت فسجدت الشجرة بسجودي فسمعتها تقول وهي ساجدة: اللهم اكتب لي بها عندك أجرا وأجعلها لي عندك دخرا وضع بها عني وزرا وأقبلها مني كما فبلتها من عبدك داود قال ابن عباس رضي الله عنهما فرأيت النبي صلى الله عليه وسلم قام فقرأ السجدة ثم سجد فسمعته يقول وهو ساجد كما حكى الرجل من كلام الشجرة رواه الترمذي عن قتيبة وابن ماجة عن أبي بكر بن خلاد كلاهما عن محمد بن يزيد بن خنيس نحوه وقال الترمذي غريب لا نعرفه إلا من هذا الوجه وقال البخاري عند تفسيرها أيضا حدثنا محمد بن عبد الله حدثنا محمد بن عبيد الطنافسي عن العوام قال سألت مجاهدا عن سجدة ص فقال: سألت ابن عباس رضي الله عنهما من أين سجدت فقال أو ما تقرأ "ومن ذريته داود وسليمان" "أولئك الذين هدى الله فبهداهم اقتده" فكان داود عليه الصلاة والسلام ممن أمر نبيكم صلى الله عليه وسلم أن يقتدي به فسجدها داود عليه الصلاة والسلام فسجدها رسول الله صلى الله عليه وسلم وقال الإمام أحمد حدثنا عفان حدثنا يزيد بن زريع حدثنا حميد حدثنا بكر هو ابن عبد الله المزني أنه أخبره أن أبا سعيد الخدري رضي الله عنه رأى رؤيا أنه يكتب ص فلما بلغ إلى الآية التي يسجد بها رأى الدواة والقلم وكل شيء بحضرته انقلب ساجدا قال قفصها على النبي صلى الله عليه وسلم فلم يزل يسجد بها بعد تفرد به أحمد وقال أبو داود حدثنا أحمد بن صالح حدثنا ابن وهب أخبرني عمرو بن الحارث عن سعيد بن أبي هلال عن عياض بن عبد الله بن سعد بن أبي سرح عن أبي سعيد الخدري رضي الله عنه قال: قرأ رسول الله صلى الله عليه وسلم وهو على المنبر "ص" فلما بلغ السجدة نزل فسجد وسجد الناس معه فلما كان يوم آخر قرأها فلما بلغ السجدة تشزن الناس للسجود فقال صلى الله عليه وسلم "إنما هي توبة نبي ولكني رأيتكم تشزنتم "فنزل وسجد تفرد به أبو داود وإسناده عل شرط الصحيح.

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.)"

And has there come to you O Muhammad (s) the purpose of the interrogative indicated by hal here is to provoke curiosity and a desire to listen to what will follow the tale of the disputants when they scaled the sanctuary? David’s sanctuary that is his place of prayer for they had been prohibited from entering by the front gates because of his being engaged in worship in other words has it come to you their tale and their account?

Commentary

In these verses, Allah Ta'ala has mentioned an event relating to Sayyidna Dawud (علیہ السلام) . The way in which this event has been described in the noble Qur'an, it tells only this much that Allah Ta’ ala had put him to some test by sending two disputing parties into his place of worship. Alerted thereby, Sayyidna Dawud (علیہ السلام) sought forgiveness from Allah Ta’ ala, and fell in prostration, and He forgave him. Since the real purpose of the noble Qur'an at this place is to communicate that Sayyidna Dawud (علیہ السلام) used to turn to Allah Ta'ala in every matter of concern he faced, and should he ever sense the least slip issuing forth from him, he would immediately seek forgiveness for it. Therefore, no details have been given as to what that test was, and what was that slip he committed against which he sought forgiveness, something that Allah Ta'ala forgave him for.

Therefore, some investigative and cautious commentators have said in their explanation of these verses that Allah Ta'ala has not given a detailed description of this slip and test relating to this great prophet of His due to some particular wise consideration. Hence, we too should not go about pursuing it, and whatever has been mentioned in the noble Qur'an should be precisely what we should believe in. Even a great research-oriented commentator of the class of Ibn Kathir has elected to follow this rule and has observed silence as far as details of this event are concerned. Then there is no doubt that this is the ideal course of caution, moderation and sound policy. Therefore, the learned from among the early forbears of Islam (salaf) used to say: ابھموا ما ابھمہ اللہ (What Allah has left ambiguous, you too let it remain ambiguous). In this, there is wisdom, and expedient consideration. Then, it is obvious that it means the ambiguity of matters that do not relate to what we do and what we take as halal and haram and, as for matters that concern the collective deeds of Muslims, any ambiguity existing there has already been removed by the Holy Prophet ﷺ through his word and deed.

But, there are other commentators who have tried to determine the exact nature of this test and trial in the light of pre-Islam narratives. In this connection, there is that vulgar yarn that Sayyidna Dawud (علیہ السلام) happened to have cast a look at the wife of Uriah, who was one of his military officers, that put the desire of marrying her in his heart and he, in order to get Uriah killed, entrusted with him a dangerous mission in which he was really killed and later on, he married his wife. It was to admonish him on this act of his that these two angels were sent in human form and shape.

But, this narrative is doubtlessly from among the absurdities that had found currency among Muslims under the influence of Jews. This narrative has been taken from the Bible, the Book of Samuel II, chap. 11. The only difference is that, in the cited reference, an open charge has been leveled against Sayyidna Dawud (علیہ السلام) that he had (refuge with Allah) committed adultery with the wife of Uriah prior to marriage. As for these narratives accommodated in some exegetical works, the part relating to adultery has been deleted. It appears that someone looked at the Judaic narrative, took out the allegation of adultery, and did an edit-copy-paste job while explaining the above mentioned verses of the noble Qur'an - although, this book of Samuel itself is inherently baseless, while this narrative has the status of absolute lie and fabrication. For this reason, all authentic commentators have sternly rejected it.

In addition to Hafiz Ibn Kathir, ` Allamah Ibn Jauzi, Qadi Abu-s-Saud, Qadi al-Baidawi, Qadi ` Iyad, Imam Razi, ` Allamah Abu Hayyan al-Andalusi, Khazin, Zamakhshari, Ibn Hazm, ` Allamah Khafaji, Ahmad Ibn Nasr, Abu Tammam, ` Allamah ` Alusi and many others have declared it to be a lie and fabrication. Hafiz Ibn Kathir writes:

"Some commentators have mentioned a tale at this point most of which has been taken from Judaic narrations. Nothing the following of which is obligatory is proved in this matter on the authority of the Holy Prophet ﷺ . Only Ibn Abi Hatim has reported a Hadith here, but its authority is unsound."

In short, in the light of many proofs - some detail of which is available in Tafsir Kabir of Imam Razi and Zad-ul-Masir of Ibn-ul-Jauzi - this Hadith report goes out of the pale of discussion totally as far as the Tafsir of this verse is concerned.

Maulana Ashraf Thanavi (رح) has explained this element of test by saying that these two adversaries climbed over the wall, barged in and started addressing him so insolently that they started off by asking Sayyidna Dawud (علیہ السلام) to be just and not to be unjust. This audacity would have been reason enough for an ordinary person who would have answered them only by punishing them. Allah Ta’ ala tested Sayyidna Dawud (علیہ السلام) by seeing whether he too is enraged and punishes him or listens to them demonstrating the high moral traits of pardon and forbearance.

Sayyidna Dawud (علیہ السلام) came out successful in this test, except a little slip that remained - when he was giving his verdict, rather than address the perpetrator of injustice, he addressed the one oppressed which betrayed a certain element of partisanship - but, he immediately got alerted, fell down in prostration and Allah Ta’ ala forgave him. (Bayan-ul-Qur’ an)

According to the explanation of this 'slip' given by some commentators, when Sayyidna Dawud (علیہ السلام) found the defendant silent, it was without listening to what he had to say, and rather having listened to the plaintiff only, he said things as part of his advice that virtually appeared to be supportive of the plaintiff - although, he should have first asked the defendant as to what his stand was. This statement of Sayyidna Dawud (علیہ السلام) was, though, simply advisory in nature, and time has not yet arrived for the final judgment in the case, however, for a great prophet of his caliber, it was not befitting. To this very thing he was later alerted and fell into prostration. (Ruh-ul- Ma’ ani)

Some others have said that Sayyidna Dawud (علیہ السلام) had managed his time in a manner that every twenty four hours of a day and night one or the other member of his household would be found engaged in some act of devotion to Allah like ` ibadah, dhikr and tasbih. On a certain day, he submitted before Allah Ta’ ala, 'My Lord, there is not a single moment of day and night during which one or the other member of the household of Dawud is not busy with ` ibadah, Salah, tasbih and dhikr before Thee!' Allah Ta’ ala said, '0 Dawud, all this comes from My taufiq. If I do not help you do it, you cannot do it on your own - and one of these days I am going to leave you on your own.' Thereafter, came a day when something different took place. That was a time when Sayyidna Dawud (علیہ السلام) was supposed to be engaged in worship. When this unforeseen thing happened, his timetable was shattered, and he got busy with resolving a dispute. No other member of the household of Sayyidna Dawud (علیہ السلام) was engaged in remembering Allah at that time. Sayyidna Dawud (علیہ السلام) was alerted immediately. He recalled the self-congratulatory statement that had slipped out of his tongue. He realized he had made a mistake. Therefore, he sought the forgiveness of Allah and fell in prostration. This explanation is supported by a saying of Sayyidna Ibn ` Abbas ؓ which has been reported in the Mustadrak of Hakim with sound chains of authority. (Ahkam-ul- Qur'an)

It has been unanimously agreed upon in these explanations that this litigation was not hypothetical. In fact, it was real and the form of the litigation had nothing to do with the test or slip of Sayyidna Dawud (علیہ السلام) . Contrary to this, many commentators have explained it in a manner that postulates that parties to this dispute were not human beings. Rather, they were angels, and Allah Ta’ ala had sent them to present such a simulated form of litigation as would alert Sayyidna Dawud (علیہ السلام) to his slip.

Accordingly, these commentators say that as far as this story of the killing of Uriah and marrying his wife is concerned, it is incorrect. But, conditions that actually prevailed among the people of Bani Isra'il were such that asking someone - 'divorce you wife and give her in marriage to me' - was not considered offensive. This kind of request had also become customary at that time, and was not taken to be impolite as well. It was in this prevailing climate and on this basis that Sayyidna Dawud (علیہ السلام) had made his request to Uriah whereupon Allah Ta’ ala alerted him by sending these two angels. Some others have said that this was a simple matter. Uriah had already sent a proposal to a woman. Sayyidna Dawud (علیہ السلام) happened to send his proposal to the same woman. This hurt Uriah. Thereupon, as admonition, Allah Ta’ ala sent these two angels and alerted him to his slip in a subtle manner. Qadi Abu Ya` la has based his argument on the words of the Qur'an: وَعَزَّنِي فِي الْخِطَابِ (And he overpowered me in speech - 23). He says that this sentence supports the view that this matter came to pass only in connection with: خِطبَہ۔ (khitbah: proposal of marriage), for Dawud (علیہ السلام) has not yet married her. (Zad-ul- Masir by Ibn-ul Jauzi, p. 116, v. 7)

Most commentators have preferred the last two explanations, and they find support in some reports from the Sahabah (please see Ruh-ul-Ma’ ani, Tafsir Abi-s- Saud, Zad-ul-Masir, Tafsir Kabir etc.) But, the truth of the matter is that any detail of this test or slip is neither proved from the Qur'an, nor from some Sahih Hadith. Therefore, at least this much stands settled that this widely known story of having Uriah killed is incorrect. But, about the actual event, all probabilities mentioned above exist, and no one of these can be called absolute and certain. Therefore, the safest way out is what Hafiz Ibn Kathir has taken: 'That which Allah Ta’ ala has left ambiguous should be left as is. We should not force out its details through our guesses and conjectures - particularly when no deed of ours hinges on it. Certainly there is some wisdom in this ambiguity as well. Therefore, one should believe in as much as has been mentioned in the Qur'an. As for the details, let these be resigned to Allah. Nevertheless, since there are many benefits that issue forth from this event, more attention should be paid to these. Therefore, let us now turn to an explanation of the verses where, insha'Allah, these beneficial notes will keep appearing as we go along.

In the first verse (21), it was said: إِذْ تَسَوَّرُ‌وا الْمِحْرَ‌ابَ (when they entered the sanctuary by climbing over the wall?). The word: مِحْرَ‌اب (mihrab) is essentially applied to an elevated chamber, or the front elevation of a house. Later, the front portion of a mosque or any other House of Worship came to be called by that name in particular. In the Qur'an, this word has been used in the sense of a place of worship. ` Allamah Suyuti has written that contemporary arched mihrabs of mosques in vogue now were not present during the time of the Holy Prophet ﷺ (Ruh-al-Ma’ ani).