S38. SURAH SAAD

NAME : The surah begins with the alphabetical letter ‘Saad’, which gives the surah its name.
TIME OF REVELATION: It was revealed in Makkah, and from the topics it is surmised that it might have been revealed eight to ten years after the declaration of the prophethood.
CENTRAL THEME : It is a reminder to turn towards Allah so that man may turn away from evil, and accordingly this aspect of the lives of the prophets has been made prominent.
ORDERS OF THE VERSES: Ayat Nos. 1 to 11 are preliminary verses, in which the aspect of Quran being a reminder has been made prominent, and people are warned that those who will not heed this warning will be confronted with adverse consequences.
In Verses Nos. 12 to 16 the fate of those nations has been briefly described who had denied their divine messengers.
Ayat Nos. 17 to 48 present those aspects of the lives of the Prophets (Peace be upon them) which are the best examples of turning towards Allah and turning away from evil.
In Ayat Nos. 49 to 64, the final fates of those who fear Allah and also of those who are transgressors have been separately presented.
In Ayat Nos. 65 to 85 the position of the last Prophet, Sallal Lahu Alaihi Wa Sallam, as a warner has been clarified and the deniers are warned that they should realise that the fate of their pride and vanity will be the same as was that of the pride of Iblees.
Ayat Nos. 86 to 88 are the final ayat of the surah, in which the sincere personality of the Prophet, the Quranic teachings being full of good counsel and the essential occurring of the tidings given by Quran are hinted.

38. SURAH SAAD Ayat : 88

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

1. Saad.1 By the Quran,2 full of reminders (revealed by Allah).

2. Nay, but those who disbelieve are steeped in false pride and obstinacy.3

3. How many generations have We destroyed before them. They cried out when it was too late to escape.4

4. And they marvel that a warner has come to them from amongst themselves; and the disbelievers say “This is a wizard, telling lies.

5. “Has he made the gods into one God? This is indeed strange.”5

6. Their leaders went about (saying): “Go and firmly adhere to your gods. Verily this is a designed thing.6

7. “We did not hear of this in former faith.7 This is nothing but a false invention”.

8. “Was the word of Allah revealed to him alone among us?”8 Nay, but they are in doubt about My reminder; nay, but they have not yet tasted My punishment.9

COMMENTARY

1. This is an abbreviation a single letter of alphabet. For explanation, please see Surah Baqarah Note No.1, Surah Yunus Note No.1, and Surah Ankaboot, Note No.1.
In this Surah, Saad points to the word ‘Saafinat’ (horses) occurring in ayah No.31, it refers to Prophet Sulaiman’s horses. Thus it is a significant word. These letters, wherever they have occurred in the beginning of the surahs, they have a bearing with them and are also harmonious from the viewpoint of their sound-effect; these letters therefore lend considerable effectiveness to the words of the surahs. These letters are so appropriate that any attempt to change them would affect its sound effects. For example: if in place of Saad, the letter ‘Qaf’ is used in the beginning of this Surah and in the other surah where Qaf occurs in the beginning, if Saad is used, the effects will be missing and they would sound very unimpressive. This proves that Quran is the miraculous word of Allah. Not a single word of the Quran can be interchanged or distorted. If somebody tries to drop the word Saad and begins reciting the surah without it, the gap or the missing word will be at once striking. It shows that these letters have not been used in the Quran aimlessly, but they express its miraculous nature.

2. An important characteristic of the Quran is that it is full of reminders. Reminder of the fact that Allah is the Lord of man, reminder of the fact that recompense of man’s acts is a reality, that deniers of the prophets met with adverse consequences, and also of the fact that the teaching of all the divine scriptures taught worship of a single God and a life of righteousness. It also reminds man that Satan is the enemy of man, who should not be allowed to mislead by his deceiving talk.
These teachings and reminding of Quran is based on truth and rightness and has extreme effectiveness, and this quality of the Quran is the proof of its being the word of Allah.

3. Allah has revealed this Book full of reminders so that people may be reminded of what they have to do. But these deniers are not taking any lessons from it, because they are steeped in false pride and obduracy. On the one hand personal vanity prevents them from accepting the truth, on the other their prejudice does the same thing. Same is the case of the present day deniers of the Quran. Being aware of the rightness of the teachings of the Quran, they are unaffected by it because they consider that it would be beneath their dignity to accept its teachings. Religious prejudice also comes in the way of accepting a religion which is not the religion of their own group or land.

4. That is: The condition of the destroyed nations was such that in the beginning they did not care for what was conveyed to them by the messengers, but when the punishment descended, they started crying and appealing, but after the time for reprieve had expired, how could they be saved from punishment ?

5. That is: Declared all the gods false and only Allah as the real and one and only God. The polytheists wonder how God can be only one, there should be many gods, they should be at least three and at the most thousands, although the concept of many gods is an idea which the common sense cannot accept.

6. This is the picture of the leaders and nobles of the community getting away from the presence of the Prophet, asking their followers to go away from there and stick to their own false religion, for the present this man is propagating that there is one God, but his designs might be something more than that, perhaps he wants be become your leader .

7. That is: Our religion which is being followed from the days of our forefathers is the same polytheistic religion, from them we did not hear anything about a single god. This was a false statement of the polytheists. The clear proof of monotheism was the House of Ka’ba, built by Prophets Ibrahim and Ismail, and the Quraish were from that very race, and before the declaration of the Arabian Prophet’s prophethood, there were a few believers in one God in Makkah.

8. That is: If Allah had to reveal the Book, why did He choose this man from amongst them instead of big leaders of men?

9. This is Allah’s statement that actually these, people are not ready to believe that a Reminder (Book) can be revealed by Allah and when they are in doubt even after clear evidence and arguments, then their doubt will be removed only when they will be subjected to divine punishment.

9. Or have they the treasures of mercy of your Lord, the Mighty, the Munificent One? 10

10. Or is theirs the Sovereignty of the heavens and the earth and what is between them? Then let them climb up to the sky by ropes! 11

11. (Nothing but) a defeated army of the (disbelieving) factions is there.12

12. Before them, the people of Nooh, and the tribe of A’d, and Firaun of the armies had denied (the messengers),

13. And the tribe of Thamud, and the people of Loot and the dwellers of Aikah 13 (Forest) also : these were the factions.

14. Not one of them but did deny the messengers, so My punishment justly overtook them.

15. These people wait for but one Shout, there will be no respite thereafter.14

16. They say: “Our Lord! Hasten on for us our fate before the Day of Reckoning.”15

17. Bear with what they say, and remember Our slave, Dawood, the mighty.16 He was ever turning in repentance towords Allah. 17

18. Verily We had subdued the mountains to sing the praises (of Allah) with him at nightfall and sunrise.18

10. This is the reply of their objection as to why this particular person was selected for prophethood from amongst them, stating: Are the treasures of Allah’s mercy with them that Allah should select a person for the office of His messenger according to their advice. If it is not so, and Allah’s treasures of mercy are with Him only, then what right they have to object to Allah’s blessing anybody with making him as his messenger whom he pleases? He is Mighty, so His every decision is essentially enforced, and none dare interfere with it, And He is Munificent, therefore, He may select any of His slaves to bless him with His favours and prophethood.

11. If they have power and authority in the heaven, then why do not they climb up into the sky? Why do not they stop the revelation that comes to the Prophet from there? If these things are not within their power, and it is obvious that they are not, then what is the meaning of their pride and tall talk about Allah’s grant of prophethood?

12. Today they are proud and vain against Allah’s messenger, but very soon the time will come when the battle of truth and falsehood will take place, at that time the army of the deniers will be disgraced and will taste defeat at that very place. Accordingly at the time of Victory of Makkah the army of the disbelievers was totally disgraced that it could not even offer any resistance. Finally the prophecy of the Quran came to be true that the army of the disbelievers will be defeated, in the same manner in which other groups of disbeliever tasted defeat against other prophets.

13. Means the nation of Prophet Shuaib. For explanation see Surah Hijr, Note No.77.

14. ‘Saihah’ (terrific sound) means the second blowing of the bugle of the Doomsday, This terrific sound will be so loud that all dead persons will become alive and will rise to account before their Lord for their acts. After this shout or sound they will not be allowed any respite for anything but everyone will have to present himself or herself before Allah at once.

15. When the subject of the Day of Reckoning comes before the deniers, they become nonserious and say that whatever is their due punishment, it should be given them here in the world, why should they wait till the Day of Reckoning.

16. The personality of prophet Dawood (David) was very powerful. Physically also he was very powerful and strong, that is why he could defeat the strongest wrestler Jalot (Goliath) single-handed, (Surah Baqarah, Ayah No.251). His personality came into prominence after his achievements in this battle. Then for him iron was made soft, from which he used to make coats of arms. Thus he was very powerful even politically, as his government was very strong.

17. Turning towards Allah means to think about Him, to turn to Him in every matter, to repent before Him for one’s mistakes, and to adopt the path of His worship and obedience. By depicting these attributes of Prophet Dawood the idea is to clarify that the destroyed nations of A’d, Tahmud, and Firaun, etc., were made strong and powerful by Allah, but in their pride and vanity on account of power they rebelled against Allah, As against this the personality of Prophet Dawood was such that inspite of so much power, he turned towards Allah. If these people keep the ideal personality of Prophet Dawood before them, they will not feel proud of their strength but will turn to Allah.

18. For explanation please see Surah Anbia, Note No.106.

19. And the birds too assembled 19 (singing praises). All were turning to Him. 20

20. We made his kingdom strong 21 and gave him wisdom 22 and decisive speech. 23

21. And has the story of the litigants reached you, when they climbed the wall to enter the chamber?24

22. When they burst in upon Dawood, he was afraid of them.25 They said: “Have no fear, we are two litigants, one of whom has wronged the other Judge rightly between us, and do not be unjust; guide us to the right path.26

23. “He is my brother, he has ninety-nine ewes and I have only one ewe; and he demanded it to be entrusted to him, and he has prevailed upon me in speech.”27

24. Dawood said: “He has wronged you in demanding your ewe in addition to his ewes,28 and verily many partners are unjust to one another ,29 except such as believe and do good acts,30 and they are few.”31 And Dawood realised that We had tried him, and he sought forgiveness of his Lord, and he bowed himself and fell down prostrate and repented.32

25. So We forgave him that; 33 and verily, he had access to Our presence and an excellent place to return.

19. When Prophet Dawood used to say hymns (tasbeeh) in his melodious voice, similar sounds used to emanate from the hills around him. And the birds also used to flock near him and sing with him. In this way a very enchanting atmosphere used to be created. This was the manifestation of a miracle from Allah in favour of Prophet Dawood.

20. That is: Not only Dawood, but the mountains and the birds also used to engage themselves in remembering and singing praises of Allah.

21. On entering the holy land (Palestine) the Bani Israil had to fight many battles continually, and gradually they went on conquering one region of Palestine after another, till Prophet Dawood was able to establish a strong kingdom, and its area became very wide.

22. That is: Understanding and intelligence.

23. He was granted the attribute of taking a firm and quick decision and giving judgment without delay. That is why there was an influencing effect in his speech and deciding the disputes brought before him. This characteristic was very prominent.

24. Here the story of those disputants or parties to a dispute is related who had entered his bed room unauthorisedly climbing over the wall.
The word ‘Mehrab’ used here means a private chamber which was reserved for worship. Possibly Prophet Dawood was busy praying when the litigants entered his chamber.

25. They went to Prophet Dawood at an odd hour, and seeing the door of his chamber closed, they jumped over the wall. By this odd entrance of theirs at the unusual hour, Prophet Dawood was frightened, wondering with what intention they might have come. His being frightened was quite natural.

26. The litigants reassured the prophet that their purpose was nothing but their desire that their dispute should be settled. Their way of talking was improper. They asked him not to be unjust to them, although he was a prophet and none could doubt his integrity.

27. One party presented his case that the opposite party was his brother and possesses ninety nine ewes, and he himself has only one ewe, and his brother is demanding that it should also be handed over to him. He does not approve of his proposal, but his brother gets the better of him in discussion and in a quarrel. Therefore he demanded that he should be given justice and judgment whether the demand of his brother was right.
It may be noted that the second party to the dispute did not demand that the first party should give it away to him but merely to hand it over in his care as is clear from the word ‘akfilniha’. Possibly his intention might have been to finally usurp the ewe so that he may have the round figure of hundred ewes. But he presented his demand in such a way as if he wanted to take care of the one ewe with his ninety-nine ewes, as it would be easier, and since he was his brother he might have put up this demand forcefully. He argued that a single ewe was easier to be stolen and it would be difficult for his brother to keep it safely. But his brother understood that his intention was not good. He refused and his brother insisted and this dispute became a regular quarrel, so they approached the Prophet Dawood for justice.

28. Prophet Dawood must have heard the case of the other brother also, since it is not expected of a good judge to hear only one side of a dispute. But Quran has not quoted his statement, because by that statement the case of the other party was not being proved to be wrong, as the claim of the party concerned was not that the ewe belonged to him as has been made clear in the above note. He wanted the custody of the ewe for taking its care.
Prophet Dawood gave the judgment that the demand of the second party was absolutely wrong and amounts to the usurpation of this man’s right. When the first party does not want to hand over his ewe to the second party, then to insist on it by the second party is not proper and he has no right to do so. This was the right judgment and quite reasonable.

29. Generally the excesses the partners commit against one another in that connection what is the legal position was observed by Prophet Dawood, which was a hint of the point that the demand to join the one ewe with his ninety-nine ewes was a trick of usurping that ewe.

30. The litigants had also requested Prophet Dawood to show them the right path. So while giving his judgment, Prophet Dawood gave them this guideline that a life of faith and righteousness only saves man from indulging in usurping rights of others.

31. That is: Such slaves of Allah as are sincere in their faith and righteous in their practical life are very few, and it is a fact that such persons had been very few in every age, for to develop good attributes in one’s self is a very difficult task, and in the world things of high quality are few and far between. Diamonds and gems are rarely found but there is no dearth of stones. Similarly gold is not easily available, while other metals are easily found and in larger quantities. Therefore, whoever is guided by Allah, he becomes a true Momin and a man of righteous character.

32. Although the litigants had come to him at an odd hour and by the unusual way of jumping over the wall, and had also used rather impolite language, yet Prophet Dawood bore that with patience and with much fortitude, and gave his judgment most properly and in a just way. He also thought that this daring of the litigants was a trial for him from Allah. When an intelligent person is confronted with some difficulty, he at once remembers his own defects. Prophet Dawood also remembered his own mistake on this occasion. Accordingly he at once prayed to Allah to forgive him, bowing before Him and prostrated himself before Him, and turned to Him sincerely.
This was Prophet Dawood’s ideal character that inspite of being a great ruler his sincerity of faith and fear of Allah was so great that he always used to check his own defects, and feeling sorry for his own mistake prayed for forgiveness from Allah always.
In his kingdom, the poor could get justice, and his style of ruling was just and righteous.
“This is the ayat-e-sajdah, therefore, on reading or hearing it one must offer sajdah (prostrate himself before Allah), so that the reader or hearer may be moved sufficiently to turn to Allah, the Last Prophet’s offering sajdah on this occasion is confirmed.” -(Bukhari Abwabus Sujud ul Quran).

33. What was the mistake of Prophet Dawood this has not been explained by the Quran, but from the following ayah it is surmised that he might have committed some mistake in his duties of ‘khilafat’, (rule), of which he was reminded at this time. Quran has kept this mistake veiled, then where is the necessity for us to try to unveil it. The commentators who have tried to trace the mistake have explained it by attempting out of the way interpretations, and have ascribed such acts to Prophet Dawood as are below the dignity of a Divine messenger. The well known commentator, Ibn Jarir Tabari, had committed the sorrowful error of copying the absurd tale of the marriage of Uriah Hitti’s wife to Prophet Dawood. May Allah forgive him. The tale of the marriage of Uriah Hittie’s wife with Prophet Dawood is narrated in the Bible. (2- Samual- Chapter 11-12). It is full of false allegations and charges and so absurd that it cannot be copied by us. (God forbid!) Some narrators have taken this story with little modification and copied it. But various commentators have refuted this also. For example, Allama Razi has termed this story as very shameful and has rejected it. Allama Katheer writes :
“On this occasion commentators have narrated a story whose major portion is extracted from Israili sources and there is no authentic hadith from the Last Prophet (Sallal Lahu Alaihi Wa Sallam) which may be considered reliable.” - (Tafseer Ibn Katheer, Vol. 4, page 31).
And Maulana Hifzur Rehman, in his well researched book, “Qasasul Quran (Urdu) writes :
“But it is a pity, a hundred thousand pities, that despite this holy declaration of Quran some commentators, taking this vulgar story of Uriah Hittie and his wife from the Torah and the Israili sources and quoted it in the commentary of the holy Quran, and provided to the Israili absurdities sanctity of Islamic narrative without any proof of authority. These simpleton elders did not at all think that these vulgar stories which they were quoting as the Israili traditions in the commentaries of the Quran will be considered in coming years as the explanation and commentaries of the Quran and will be a means of mischief in the ummah, and will be a cause for its misguidance. And wonder of wonders that some of the old and new polemicists instead of outright rejecting and throwing away these vulgarities and false allegations, attempted to seek plausible vehicles for them. They over looked the reality that but for their uncalled for good wishes these interpretations of the vulgar narratives are as weak as the wall of sand and the web of a spider, and accepting it with any style or understanding, adversely affects the basic Islamic belief about the innocence of the prophets, and that the holy Quran is absolutely free from any such ideas, it considers this kind of narratives as false allegation of a grave kind, then how does a man get the right of relating this kind of vulgar traditions in the commentary of the holy Quran?” (Qasasul Quran Volume 2, page 179).
But it is amazing that the author of Tafheemul Quran has presented this story of the Bible after having refined it. He has interpreted it in this way: ‘It seems that Prophet Dawood had come to know of the good attributes of this lady from some source, and an idea came to him that a lady of such qualities should be the queen of a country instead of being a wife of an ordinary officer. Being overwhelmed by this idea he requested her husband to divorce her. He did not consider it awkward because such a thing was not thought objectionable by the Bani Israil.” -(Tafheemul Quran, Vol.4, page 328). This reasoning is also wrong and baseless. The point that Prophet Dawood thought of marrying another man’s wife and he expressed his desire to that man that he should divorce her, is morally a very low thing and by ascribing such a thing to a prophet the office of prophethood is thrown into bad light, while the Prophet is on the highest peak of morality. And pray how did this thing came to be known that such a thought was generated in Prophet Dawood’s mind? From the Shariah point of view also such a thing is objectionable that a person be asked to divorce his wife so that he may wed after the divorce. It would amount to effecting discord between a husband and his wife. How can such an act be allowed by the Shariah? Then how can a thing which is neither right morally nor is it lawful according to the Shariah can be ascribed to a prophet? The learned commentator and other commentators had to take the tortuous road in unsuccessfully trying to unveil the error of a prophet which Allah had kept under veil. May Allah forgive them and bless His Prophet, Dawood. (Peace be upon him) with His mercy and favours.

26. (Allah said): ‘O Dawood ! We have made you ruler 34 on the earth. So judge among men rightly and do not yield to lust, lest it should turn you away from Allah’s path35. Those that stray from Allah’s path shall be sternly punished, because they forget the Day of Reckoning.”36

27. It was not in vain that We created the heavens and the earth and all that is between them.37 That is the fancy of the disbelievers.38 So woe to the disbelievers! (For them) is the Hellfire.

28. Shall We treat those who believe and perform good acts as those who spread corruption in the land; or shall We treat the pious as the wicked?39

29. It is a Book that We have revealed to you (O Prophet!) full of blessing, so that they may ponder its revelations,40 and that men of understanding may be reminded.41

30. ‘And We bestowed on Dawood Sulaiman,42 an excellent slave 43 (of Allah) verily, ever turning to Allah! 44

31. When one evening trained speedy horses 45 were presented to him,46

32. He said: “I love this property because of the remembrance of my Lord; 47 till they disappeared from the sight.48

33. (Then he commanded): “Bring them back to me.”49 Then he began passing his hand over their legs and necks.50

34. Here Khalifa means a man in power or ruler (Khalifa is the word used in the text). The gradual power which Bani Israil gained in the holy land shaped into a firm and strong government in the time of Prophet Dawood. It was a purely Islamic government, whose reins of power were in the hands of a prophet. This ‘khilafat’ (Islamic govt.) was different from that imperialism which is characterised by dictatorship and lust. (For further explanation of the word Khalifa, please see Surah Fatir, Note No.71).

35. After gaining power man does not fulfill the demands of justice and truth, but follows his own wishes and does whatever he likes, right or wrong, which results in misguidance. Therefore, Allah has emphatically directed that all the decisions of the state should be on the basis of truth and justice. This was constant directive to Bani Israil through Prophet Dawood that the power that has been given them should not be misused. And the same directive holds good for the Muslim ummah that after gaining power it should be used on the basis of truth and justice, which also means following the commands of the Shariah.

36. It has become clear that the thing which keep men on truth and justice is the belief in the accountability before Allah on the Day of Judgment. If this concept does not rule the heart then desire and lust take over man, and he starts taking wrong decisions. Thus the path of guidance is lost to him.

37. That is: There is a purpose and an objective for the creation of this world, and that is requital of man’s acts, and for that purpose occurrence of Allah’s court on the Day of Judgment is bound to take place.

38. Those who deny the signs of Allah which guide to the great purpose of the creation of this universe, they only think that there is no wise planning behind the creation, and that this universe has come into existence merely as an accident, or that it has been in existence for ever. Being deprived of the light of the Divine revelation they are unable to correctly explain the existence of this universe.

39. That is : Denial of the Hereafter and reward and punishment means that in Allah’s sight the believing righteous persons and the wicked disbelievers are alike, and there is no difference between living a life with fear of Allah in heart and righteously, and a life of luxury and sinful pleasures with regard to their fates. Allah neither helps the oppressed nor does He punish the oppressor: but does common sense and human nature accepts this? Not at all. Neither common sense considers a man of good character like a man of evil character, nor does the human nature puts the oppressor and the oppressed on the same level. And this is an undeniable proof of the fact that the intimation of the reward and punishment which the Divine revelation gives men is absolutely true.

40. The meaning of Quran being a Book of blessing is that it is a source of virtue and spring of good and a fountain of benevolence. Its benefits are everlasting. Whoever will ponder over its revelations with a free mind and open heart, he will never be deprived of its benefits. The more deeply one contemplates over its ayat, the more benefits will accrue to him.
Inspite of the clear instruction of the Quran to think, ponder and contemplate over its revelations, a very large number of Muslims think that merely reciting it is sufficient, and it does not consider it necessary to understand its meaning and sense and ponder over it. The result is that their relationship with this Book has grown weak and they have deprived themselves of its benefits. Allama Shaukani has, emphasising on the understanding of Quran, written in his commentary:
“There is a proof in this ayah that Allah has revealed the Quran in order that its meaning may be pondered. It has not been revealed for merely recitation without understanding its meaning.” - (Fathul Qadeer Vol.4 p.430).

41. Those who will use their intellect, they will get good counsel and remembrances from studying this Book, and the first objective of this Book is that people should get good advice from it. An ordinary person can also derive this benefit, provided he studies it with a clear mind.

42. That is: He gave Dawood a son like Sulaiman (Solomon). For further explanation, please see Surah Anbia Note No. 104, and Surah Naml Note No.21.

43. From this the wrong statements of Bible are automatically repudiated which presented Prophet Sulaiman in a bad light and which tarnished his character. When Allah has called him an excellent slave, then how can the things ascribed to him be right which are morally and practically below standard ?

44. That is: The attribute of turning towards Allah was present in his character to the highest degree. Please see the explanation in Note No.17 above.

45. The word used in the text is ‘Saafinat’, which is used for those horses which stand in such a way that their first leg is always raised and a little turned or twisted, that is, only one edge of its hoof is on the ground. Standing of the horses in this way signifies that they are ready to start running on the slightest hint. Since these horses were meant to be used in jihad, they were given this training. On this basis we have translated the word ‘Saafinat’ as trained horses.

46. The mention of evening suggests that these horses were about to go for jihad, since in the desert traveling used to be undertaken during the night time mostly, and the assault used to be launched in the early morning.( Fal Mugheerati Subhan - By (the horses) that raid at dawn – Surah A’diyat.3)
The ayah means that Prophet Sulaiman had very speedy, light-footed, trained horses, and at the evening when they were about to be sent for jihad they were presented before him.
This event is not mentioned in the Bible, but there is a mention of Prophet Sulaiman’s horses in the Bible.
“And Solomon gathered together chariots and horsemen; he had fourteen hundred chariots and twelve thousand horsemen, whom he stationed in the chariot cities and with the king in Jerusalem. And Solomon’s import of horses was from Egypt and Ku’e at a price.”(1- King10:26,28)

47. Prophet Sulaiman was very much pleased to see his horses which were war horses and were all trained. But he did not feel proud for owning them, instead he remembered Allah and said that my love of this property is not on account of its worldly grandeur, but it is for the remembrance of Allah that this power has been granted to me for carrying on jihad for His sake. That is, Prophet Sulaiman had his eyes on raising the word of Allah or spreading Allah’s message and not on the external majesticity of his kingdom. This is the ideal character of Prophet Sulaiman which is a proof of his turning towards Allah and keeping away from evil. It means that after getting wealth and power, people indulge in vanity and pride, but Prophet Sulaiman who adopted an attitude that a sincere and devoted slave of Allah should adopt: it is turning towards Allah and always remembering Him.
Some commentators have taken the meaning of the phrase “ An zikri Rabbi” as ‘Made me neglect remembering my Lord’, and in explaining this ayah have stated things which are not relevant to the sense of this ayah, nor with the grand aspect of his prophethood. Their explanation does not even reflect the purpose which is concealed in this event and which is related to the above statement. Allama Razi in his commentary has totally repudiated this explanation, and Maulana Maududi also has, in his Tafheemul Quran, refuted with strong arguments all the statements based on this interpretation.
The difference of opinion among the commentators is on account of fixing the meaning of the word ‘An’ (preposition). This word also means ‘for this reason’, as mentioned in the Arabic Dictionary, Lisanul Arab (Vol. 13, page 296). Besides, in the Quran, Surah Tauba, Ayah No.114, the word ‘An’ is used to mean ‘for the reason’:
“The prayer of Ibrahim for the forgiveness of his father was only because of a promise he had made to him.”
Similarly in Surah Hood, ayah No.53. For these reasons we have translated this ayah as: ‘I love this property because of the remembrance of my Lord.’

48. That is: Prophet Sulaiman looked at the horses lovingly till the running started and they disappeared from his sight. “Hijab” means cover or veil. It is possible that the horses might have gone behind some mountains and therefore went out of sight.

49. When the horses disappeared from sight, he commanded them to be brought back so that he might caress them by touching them. This thing might have come to his mind later on.

50. When the horses were brought back, Prophet Sulaiman patted them and passed his hand over their necks and legs lovingly. Since these were war horses and were about to be used for jihad, Prophet Sulaiman lovingly passed his hand over their necks and legs, the parts which are generally targeted by the enemy in battles. This act of his signified that he gave them in God’s refuge.

34. And verily We tried Sulaiman, and set upon his throne a (mere) body. Then he turned towards Allah.51

35. He said: “My Lord ! Forgive me, und bestow on me sovereignty such as shall not belong to any after me.52 Surely, you are the Bestower.”

36. So We made the wind subservient to him, blowing softly by his command wherever he intended.53

37. And (We made subservient) satans,54 every kind of builders 55 and divers.56

38. And others that were tied in chains.57

39. All this is Our gift without reckoning,58 so bestow (on them) or withhold.59

40. And for him with Us is nearness and an excellent end.60

41. And remember Our Slave Ayyub 61 (Job) when he called out to his Lord (saying): “Satan has afflicted me with suffering and pain”62

42. (And We said to him): “Stamp your foot against the ground, here is cool water for bath and drinking.”63

43. And We bestowed on him (again) his household and as many more with them,64 a mercy from Us,65 and a reminder to prudent men.66

51. Allah caused his prophets to pass through various trials so that they might avoid evil more and turn to Allah with greater devotion and may rise to still higher exalted positions. Allah subjected Prophet Sulaiman to pass through some special trial which is not specified but a hint is considered sufficient, for the purpose in view it is quite sufficient.
The apparent meaning of the ayah is that Allah had caused a body to be placed on Sulaiman’s throne in an extraordinary way. This might have been a body of a person. When Prophet Sulaiman saw it, he might have been non plussed as to who this person was, sitting on his throne. But when he might have seen it from near, he would have been surprised to find it lifeless and might have wondered how it happened to be there. But since he was a man of awakened conscience he might have realised that it was his trial from Allah. And it is likely that this trial was taken because there might have been some lapse on his part in connection with his duties as a ruler, and that Allah wanted him to be warned for that. Therefore, he turned to Allah and prayed for his pardon. The purpose is to present this aspect of his high moral character. Inspite of being the ruler of a great kingdom, the condition of his humility was such that he used to pray for Allah’s pardon for his lapses and used to turn to Allah with all sincerity of his heart.
We fail to understand the necessity of seeking other interpretation than this apparent sense of the ayah. But some commentators have narrated such absurd stories in its interpretation as are totally profane and vulgar and to ascribe them to Prophet Sulaiman shows their foolishness. It gives an idea as to how lowly the standard of a commentator like Tabari was in accepting such stories and narratives as reliable. Allama Ibn Katheer has termed them. ‘Israilism’ and said:
“In this connection, Ibn Jarir and Ibn Abi Hatim, etc. commentators have quoted lavishly from the past narrators, among which many, nay but all are extracted from Israili narratives, and in most of them improper quotations are found.”
-(Al-badayah wan Nihayah, Vol.2, page 26).
And some commentators have considered the hadith quoted in Bukha ri as the explanation of this ayah: in this Prophet Sulaiman is said to have forgotten to say Insha- Allah and a defective child was born to his wife, this hadith being full of improper things, and if, for the sake of argument, it is taken to be authentic, even then it cannot be said to be the explanation of this ayah, because there is no hint in it of the event referred to in this ayah. Abdul Wahab Najjar has declared this hadith unacceptable for valid reasons. -(Qasasul Quran, pages 329,331).

52. That is: Such a kingdom, which on account of its nature, should be peerless.
Prophet Sulaiman’s prayer was answered and wind and the jinns were made subservient to him, as mentioned in the following ayat. And it is a fact that in the world great kingdoms were established, but the characteristics and the distinctive features of Prophet Sulaiman’s kingdom were his own, no other kingdom could boast of them. Prophet Sulaiman had not asked for this kingdom for his own selfish ends, but he had prayed for it with the purest of his desires and feelings for raising the word of God and for showing the superiority of the Islamic state over all other non-Islamic states, and also for the reason that the greatness and the truth of Allah’s messenger may be manifest to the whole world.

53. For explanation, please see Surah Anbia Note No.109 and Surah Saba Note No.23.

54. Refers to rebel jinns. For further explanation, please see Surah Anbia Note No.110, and Surah Naml Note No.25.

55. For explanation, please see Surah Saba Note No.27.

56. Such jinns that used to be in the prison of Prophet Sulaiman. Jinns are invisible creatures, and the chains to bind them must also be of a special kind.

57. ---

58. Gift without reckoning does not mean that no account is to be rendered to Allah about it. The responsibilities which devolve on a prophet in connection with his rule has been mentioned in the ayah No.16, therefore, there is no room for giving such a meaning to this ayah. It only means that this favour is limitless. At another place in Quran it is stated that Allah gives sustenance to whomsoever He likes without reckoning. (Surah Baqarah ayah No.212). In this ayah also without reckoning means plentiful, which is more than expected and estimated, and not a provision and sustenance about, which no reckoning will be taken in the Hereafter.

59. That is : Those of the jinns that have been given to you some of them may be freed as a favour on them or some may be detained for service.

60. Means Paradise.

61.For the events of the life of Prophet Ayyub (Job), please see Surah Anbia, Notes Nos. 111 to 113.

62. I am feeling painful for two reasons: one is on account of my illness and the other because of the separation from my family. These sufferings descended on me with the command of Allah only, for Allah alone is the giver of weal and woe. That is why Prophet Ayyub appealed to Allah to remove his sufferings, but these sufferings have been ascribed to have been received from Satan, because through his tricks Prophets Ayyub had to suffer them. What were these tricks, we do not know. It is likely that some tribes might have indulged in plundering etc., and in the disturbance the people of his household might have been separated from him. Then he might have fallen sick owing to this separation, and then the sickness might have taken a serious turn. And for this reason he might have declared Satan as the cause of all his troubles. However the exact knowledge of the true state of affairs is known to Allah.
Although Prophet Ayyub was seriously ill, and this sickness was a trial of his patience, yet it is not correct to think that he was suffering from a disease causing repulsion in others, like leprosy, etc. A prophet falls ill, but not in such a way that others cannot come near him, for that would affect his position as a prophet. It also affects his work of dawah, reform, training and his ability to give sermons, the work for which a prophet is sent in this world. In the Bible there is a scripture named Job which is a collection of prose and poetry, which relates a story with great exaggeration. From its topics it becomes quite clear that the events of Prophet Ayyub’s life were in the manner of a fiction, and imaginary, the commentator of the Bible writes that it is not known who is the author of this scripture:
“Despite our richer acquaintance with the background of Job the name of the author remains quite unknown to us.”
-(The Interpreters One-Vol. Commentary on the Bible, P. 239).
But the Muslim writers have taken these stories from the People of the Book and have quoted strange stories in the commentaries of Quran. Shaikh Muhammad bin Abu Shahbah has taken a very good survey of these unreliable stories in his book, ‘Al Israiliyat wal Mauzuat Fi Kitabut Tafseer”:
“The fact is that the warp and woof of this story are very weak, and it cannot stand before criticism. It is supported neither by common sense nor by correct quotation. The disease from which Prophet Ayyub was suffering was not such as would create repulsion and hatred, but it was such a disease that its symptoms do not appear on the skin like rheumatism, arthritis, and diseases of bones, etc.” -(p.281).
It is amazing that the author of “Tadabbure- Quran” has also relied on the Bible’s book and quoted some improper things in connection with his disease.

63. Allah answered his prayer and told him the method of regaining health, which was: he had to strike his foot on the ground from where a spring of cold water would gush forth, he was to bathe in that water and also to drink it. Prophet Ayyub acted on this directive and regained his health, the gushing forth of a spring in this way was an extra ordinary manifestation from Allah for His prophet.
It gives us an idea that in some diseases bathing with cold water can cure certain diseases.

64. Allah caused certain events to take place which resulted in Prophet Ayyub’s family coming back to him. Moreover there were some additions in the family and the number of his people doubled.

65. When Prophet Ayyub successfully went through the test, and presented a very high example of patience and steadfastness, then Allah blessed hire with His mercy and favours. He not only regained whatever he had lost, but also received much more than that.

66. For explanation, please see Surah Anbia, Note No.114.

44. (And We said to him): “Take a bunch or twigs and strike with it, do not break your oath”67. We round him full of patience. What an excellent slave! Always turning to God.

45. And remember Ibrahim, Ishaq and Yaqoob, Our slaves, who were men of (righteous) 68 activity and vision.69

46. We had made them pure for the remembrance of that Home. 70

47. And verily they are with Us of the elect and excellent.

48. And remember Ismail, Al-yasa71 and DhulKifl: 72 all are of the excellent ones.

49. This is a reminder.73 And verily for the God fearing the best abode,

50. The Everlasting Gardens whose gates are open for them,74

51. Reclining therein, calling for abundant fruits and drinks.

52. And with them will be female companions of modest gaze 75 and aqual age.76

53. This is what you were being promised for the Day of Reckoning.

54. Verily this is Our provision which will never finish. 77

67. Quran has not clarified who was to be hit. Apparently it seems that there was someone who was an obstruction in the matter of Prophet Ayyub’s patiently enduring his sufferings, and he was from amongst his own people. Possibly he might have been his slave, and he might have uttered some complaining words concerning Allah. Prophet Ayyub might have sworn that he, would whip him, but after his regaining health, the slave might have asked for his pardon, and during his illness he might have served him sincerely. Thus it had become a problem for Prophet Ayyub that in the changed circumstances it would have been improper to punish the slave. And if he does not do it, then he will have to break his oath. On this occasion Allah, with His mercy, provided the solution that he should beat him with a bunch of twigs. Thus the slave will not be hurt and the oath will also be fulfilled. In the special circumstances this was a concession, and convenient solution of the problem. From this it can be construed that if a shariah command cannot be acted upon, on account of some reasonable excuse, then at least its external appearance should be maintained, so that the sense of obeying the command should be there. But there is no proof for excuses in this, and in order to make lawful what is unlawful, the excuses which are proffered as ‘shariah exceptions or exemptions’ are very ugly forms of running away from shariah. In this connection a study of ‘Kitabul Heel’ of Bukhari will be quite useful. In this Imam Bukhari has very severely criticised the excuse seekers with the support of the hadith.

68. That is: They were righteously active. They utilised their strength in Allah’s worship, obedience, dawah of His religion, teaching, remembrance and raising high His word.

69. They had vision, special insight. They looked at the events and the world around them not only with their physical eyes but also with the insight God had given them.

70. That home means the Hereafter. Prophets Ibrahim, Ishaq and Yaqoob (peace be upon them) were the bright stars of the firmament of the prophethood and they were specially appointed for reminding people about the Hereafter. They themselves were anxious about it and their mission was also to see that the people worried about their fate in the Hereafter, and made success in the Hereafter as their goal.
Reminding people about the Hereafter is very important and distinctive feature of the prophets’ dawah. But in the modern times those who have set out to work for the Islamic Dawah do not seem to pay much attention to reminding people about the Hereafter.

71. Please see Surah An’am, Note No.148.

72. Please see Surah Anbia, Note No.116.

73. That is : The events of the life of these virtuous people were related with a view to reminding people about righteousness. The purpose was not to relate stories.

74. For the God-fearing the gates of the Paradise are open.

75. That is : Modest women who will keep their gaze downwards and will not look at anyone else except their husbands.

76. That is : All will be of the equal or the same age, that is young, however old they might have been in the world. In the Paradise neither men will be old nor women. Both will be equally young.

77. These blissful good things of the Paradise will be available to them always, they will never exhaust or finish.

55. This (is for the God-fearing). And for the transgressors there will be the worst abode,78

56. Hell, where they will enter. An evil resting place!

57. This is for them, let them taste it: boiling water and cold pus,

58. And of other similar kind of things in pairs 79 (of extremes).

59. Here is the army which will fall with you (in Hell). There is no welcome for them. Verily, they are to roast in fire.80

60. They will answer: “Nay, but there is no welcome for you (leaders) .It is you who brought this upon Us 81 (by your leadership). And it is an evil abode!”

61. They will say: “Our Lord! Whoever has brought this upon us, give a twofold punishment to them in Hell.”82

62. And they will say: “What is the matter that we do not see (here) men whom we regarded wicked?83

63. “Whom we had taken as laughing stock, or have our eyes missed them?”84

64. Verily, this is the very truth, the wrangling of the people of the Fire.85

65. Say: “Verily, I am only a warner, and there is no god, except Allah, the One, the Almighty 86(Qahhar),

78. In the above lines condition of those who feared Allah and spent their lives in His worship has been told. Now the condition of those people is being related who had turned away their faces from Allah and had adopted rebellious attitude. Thus both the sides of the fates in the Hereafter have been shown, so that every reader of Quran may think about the fate he would like to choose for himself.

79. That is: They will have to taste punishment of Similar kind. If man contemplates, the very thought of these punishment would make him shudder.

80. In these ayat a scene of those who enter the Hell has been presented. When the rebel leaders and religious misguides will reach near the Hell, they will look back to find that a large army of their followers is coming after them. The leaders will talk among themselves that this army will also fall with them into the hell. For them there is no greetings of welcome. For them there is only disgrace.

81. The followers, that is the people will say that the disgrace is for the leaders, for they have caused this fate to befall them. The people will put the blame of their going astray on their leaders.

82. Then they will appeal to their Lord to give twofold punishment to their leaders: one for the leaders’ own transgression and the second punishment for misleading the people.

83. Refers to the people of Faith, whom the disbelievers regarded wicked, because according to them the call to accept religion of truth was the call to sectarianism, and they thought that the opposition to Idolatry and polytheistic beliefs was the cause of disruption in the society.

84. This is an expression of wonder by the disbelievers. Those whom we were ridiculing were virtuous or we were unable to see them. The people of the Hell will realise at that time that those whom they had considered wicked on account of their faith were not wicked, that is why they are not with them to undergo the same fate which was theirs.

85. That is: On the occasion of entering the Hell the dispute and altercation between the misguided leaders and their followers is absolutely true which will certainly take place, and Quran is informing the people in advance so that they may take heed and reform themselves.

86.’Qahhar’ means Most Powerful, almighty, who has everything in His control, and nothing is out of His control or reach and His commands are enforced perforce on everybody and everything.

66. “Lord of the heavens and the earth and what is between them, the Mighty, the Pardoning.”87

67. Say: “It is a great tidings,88

68. “From which you turn away ! 89

69. “I had no knowledge of the Exalted Chiefs when they were disputing,90

70. “It is revealed to me only that I may be a plain warner.”91

71. When your Lord said to the angels: “Verily, I am about to create a man from clay,92

72. “So when I have fashioned him, and breathed into him of My spirit,93 prostrate yourselves before him.”

73. So the angels fell down prostrate, every one of them,94

74. Except Iblees.95 He was too proud and became of the infidels.96

75. Allah said: “O Iblees! What prevented you from falling prostrate before that which I created with both My hands97? Have you become too proud or are you of the rebellious?”

76. He said: “I am better than him. You created me of fire, while You created him of clay.”98

87. This recognition of Allah that he is Almighty and the Master of the entire universe and Overpowering over all, creates in the heart His fear and awe, and this recognition of His attribute that He is pardoning and Forgiving prompts His slaves to pray to Him for forgiveness of their sins.

88. The news of the Doomsday is a great news, when all that is stated above will take place. This is the news of the greatest catastrophe, on hearing which people should at once be alarmed.

89. That is: Your condition is strange that even after hearing this tiding of the Doomsday also you are not moved, and you do not worry about your salvation.

90. Means that event which has been related further on. When Allah commanded the angels and Iblees to prostrate themselves before Adam, the angels were at once ready to obey. But Iblees did not like this command. Therefore, he began arguing with the angels and using his devil’s logic. This event is of higher world, where Iblees was also ridiculing were present with the angels, and there was a dispute between them in the matter of prostrating themselves before Adam.

91. That is: The news of the higher celestial world, comes to me through the divine revelation, otherwise I was ignorant of these events, and I am in receipt of the revelation, so that I may inform the people.

92. For explanation, please see Surah Hijr, Note No.24.

93. For explanation, please see Surah Hijr, Note No.27.

94. This ‘sajda’ prostration before Adam was different from the sajda of worship; it was for the respect of Adam, for which the command was given by Allah. From this it does not accrue that the respectful bowing or prostrating oneself before the graves of the saints, etc., is lawful or proper, for Allah has not commanded either to prostrate oneself before the living pious people or the graves of the saints.
For further explanation, please see Surah Baqarah Note No.47.

95. For explanation, please see Surah Baqarah, Note No.48.

96. For explanation, Please see Surah Baqarah, Note No.49.

97. This statement of Allah that He has created Adam with both of his hands shows the grandeur of Adam’s creation. It means that Adam is the distinguished creature of Allah, who has been given special capabilities and attributes, and he has been granted such greatness as if he is the master piece creation of Allah.
It is not necessary and proper to give any interpretation to the mention of Allah’s two hands.
Whatever recognition about Himself Allah has given us, it should be accepted by us as it is. The method of the pious forefathers was to accept whatever was mentioned, without entering into any discussions, and the path of safety lies therein.

98. For explanation, please see Surah A’raf Note No.16.

77. Allah said: “Get out from here.99 You are outcast.

78. “And verily My curse is on you until the Day of requital”100

79. He said: “My Lord! Reprieve me till the Day when the people will be raised.”

80. Allah said: “You will be of the reprieved. 101

81. “Until the day of the time appointed.” 102

82. He said:“Your Majesty,103 I will seduce them all,104

83. “Except Your those slaves whom You have chosen.”105

84. Allah said: “The Truth is, and the Truth I speak, 106

85. “That I shall fill Hell with you and such of them as follow you, all together.”107

86. Say (O Prophet!): “I ask of you no recompense for this,108 and I am not of pretenders, 109

87. “It is nothing but a reminder for all peoples, 110

88. “And you will realise its truth after a while.” 111

99. For explanation, please see Surah A’raf Note No. 17

100. That is : Till the Doomsday there is curse of Allah on you, and the Doomsday will be the Day of Judgment. On that day you will get your due punishment.

101. For explanation, please see Surah A’raf, Note No.18

102. That is: Till the Day of judgment.

103. That is: I swear by Your Might or Your Greatness.

104. For explanation, please see Surah Hijr, Note No.36.

105. For explanation, please see Surah Hijr, Note No.37.

106. That is: Every statement of Allah is true, according to fact and a mirror of reality.

107. For explanation, please see Surah A’raf, Note No.22.
Here narration of this event is with a view to warning the deniers that they should not fall a prey to the seduction by Satan. He does not want that man should follow the right path of guidance, and the deniers should also remember that as Satan has become liable to get the Divine curse for manifesting pride, they will also become liable to get Divine curse for showing pride.

108. That is :This message of Allah based on the information from the Unseen which I am conveying to you for this I am not demanding any fee or recompense from you, nor is there any worldly motive behind it. I am serving you in performance of my duty as a messenger and quite selflessly for your own good.

109. My statements are quite clear, plain and selfless. I have not indulged in any artificial or pretentious act, and therefore, the intimation I am giving you is absolutely true and there is not even an iota of doubt about its truth.

110. This Quran has been revealed for all the nations of the world from Allah as a Reminder and a Counsel, therefore, you should reap its benefit without indulging in religious prejudice, group bias or national partiality.

111. That is: The reality of the information about the Unseen things which Quran is giving you, will soon be manifest to you: some will be revealed at the time of death, and the full reality will confront you at the time of the Day of Resurrection, which is going to occur soon.