Surah No. 38

Surah No. 38
Merits of the Surah

بِسْمِ اللَّهِ الرَّحْمَٰنِ الرَّحِيمِ ص ۚ وَالْقُرْآنِ ذِي الذِّكْرِ (1)

(38:1) Sad,1 by the Qur’an of the Reminder.2

1. While Ibn `Abbas said that the letter “sad” here is a word of oath, Suddi thought it is one of the “huruf al-muqatta`at.
On the other hand Hasan al-Busri said that “sad” is an imperative form of the word “sad” (s-a-d) meaning, “compare your deeds with the Qur’an, do they agree with each other)?” There are other explanations (Tabari, Zamakhshari [without naming authorities], Qurtubi).
Yusuf Ali adds: “Sale’s note: ‘it may stand for Solomon’: is a real howler; for in Arabic the letter sad does not occur at all in the name of Solomon.”
Sulayman starts with a “Sin” and not “Sad.” And these howlers form the dominating clan among the Orientalist tribe (Au.).

2. Or, “full of admonition.” Nonetheless, “dhi-adh-dhikr” was explained by Ibn `Abbas, Sa`id ibn Jubayr, Abu Saleh, Suddi and others as meaning, “full of honor and of high-standing” (Ibn Jarir, Zamakhshari, Qurtubi, Ibn Kathir), or, as Asad put it, “endowed with eminence.”
Yusuf Ali points out, “.. the word ‘dhikr’ is far more comprehensive than any single word or phrase that I can think of in English: it implies (1) remembrance in a spirit of reverence; (2) recital, celebrating the praises of Allah; (3) teaching, admonition, warning; (4) Message, Revelations, as in “Ahlu al Dhikr” ‘those who possess the Message (xv: 43). Devotional exercises are also called ‘dhikr’, with reference to meaning (2) above.”

بَلِ الَّذِينَ كَفَرُوا فِي عِزَّةٍ وَشِقَاقٍ (2)

(38:2) But those who have disbelieved are in pride and dissension.3

3. “... they refuse to acknowledge the fact of divine revelation because such an acknowledgement would imply an admission of man’s responsibility to God – and this their false pride, manifested in their arrogant belief in man’s ‘self-sufficiency’, does not allow them to do” (Asad).
As Allah (swt) said elsewhere about one of this class (2: 206),“When he told: ‘Fear Allah,’ he is led by arrogance to more sins” (Qurtubi and others).

كَمْ أَهْلَكْنَا مِنْ قَبْلِهِمْ مِنْ قَرْنٍ فَنَادَوْا وَلَاتَ حِينَ مَنَاصٍ (3)

(38:3) How many a generation4 We destroyed before them? At length they cried out, but that was no time for escape.5

4. Asad writes: “It is to be noted that the term “qarn” signifies not merely a ‘generation’ but also - and quite frequently in the Qur’an - ‘people belonging to a particular period and environment’, i.e., a ‘civilization’ in the historic connotation of this word.”

5. There has been a good deal of discussion over the verse, Qurtubi and Alusi devoting several pages to the beautiful term “lata hina manas.” We have given the sum and substance – if it was possible - in the translation (Au.).
The same thing has been expressed elsewhere in pointed words (21: 12-13):“When they felt Our chastisement (coming) they began to run away from it. ‘Do not run, return to the luxuries you were in, and to your homes, perhaps you will be questioned’” (Ibn Kathir).

وَعَجِبُوا أَنْ جَاءَهُمْ مُنْذِرٌ مِنْهُمْ ۖ وَقَالَ الْكَافِرُونَ هَٰذَا سَاحِرٌ كَذَّابٌ (4)

(38:4) They wonder that a warner has come to them from among themselves. And said the unbelievers, ‘This is a sorcerer,6 a great liar.7

6. In what sense did the Makkans refer to the Prophet (saws) as a sorcerer? Mawdudi explains: They used the epithet “sahir” (sorcerer, magician) for him because whoever came in contact with him, was overly influenced by him to such extent that he who declared faith in him, would not mind endangering huge material losses, was ready to face persecution, and was in fact, ready to break relations with his wife, children, parents and other dear ones. Who else, according to them, but a sorcerer could exercise such influence?

7. That is, when he claims that he receives revelation (Qurtubi), and not in personal life, in which they never experienced a lie (Au.).
In Asad’s words, “... i.e., it is not the personality of the Prophet that fills them with distrust, but, rather, the substance of the message proclaimed by him – and, in particular, his insistence on God’s absolute oneness and uniqueness, which runs counter to their habits of thought and social tradition.”

أَجَعَلَ الْآلِهَةَ إِلَٰهًا وَاحِدًا ۖ إِنَّ هَٰذَا لَشَيْءٌ عُجَابٌ (5)

(38:5) What? Has he made of the (several) deities, a single Deity?8 Surely, this is an amazing thing.’9

8. Thanwi writes with reference to Ruh (but which statement could not be located there: Au.), that some Sufis have used this verse as evidence to prove validity of the concept of “Wahdatu al-Wujud” (Transcendent Unity of Being). But, he writes, as did Alusi, such reasoning is unreasonable because the purpose of this Qur’anic verse is to deny the existence in reality of any deities besides Allah.

9. “This wonder is only simulated. They are full of envy and spite against one of themselves who has been chosen by Allah to be his Messenger, and they vent their spite by making all sorts of false accusations. The man who was pre-eminent for truth and conscientious considerations, they call ‘a sorcerer and a liar’!” (Yusuf Ali).
Majid comments and quotes on the multiplicity of gods: “In the realm of polytheism the number of gods, higher and lower, and sub-deities is such that one is, in fact overwhelmed by their vast medley. ‘Starting from the theology of savage tribes the student arrives at the polytheistic hierarchies of the Aryan nations. In ancient Greece, the cloud-compelling Heaven-god reigns over deities as the god of War and the goddess of Love, the Sun-god and the Moon-goddess … In modern India, Brahma, Vishnu-Siva reign pre-eminent over a series of divinities … such figures as Indra of Heaven and Surya of the Sun, Agni of the Fire … the divine Rivers, and below the ranks of nymphs, elves, demons, ministering spirits, of heavens and earth.’ (PC., II, p.251).”
Asad delves below the surface to explain: “Divorced from its purely historical background, this criticism acquires a timeless significance, and may thus be paraphrased: ‘Does he claim that all creative powers and qualities are inherent exclusively in what he conceived as “one God”?’ – a paraphrase which illustrates the tendency of many people to attribute a decisive influence on human life – and, hence, a quasi-divine status – to a variety of fortuitous phenomena or circumstances (like wealth, ‘luck’, social position, etc.) rather than to acknowledge the overwhelming evidence, in all observable nature, of God’s unique existence.”
It is reported in this context by Ibn `Abbas that when Abu Talib fell sick a group of the chiefs of Quraysh went to him (afraid that he might die and leave the affair of the Prophet (saws) unsettled: Au.; and alarmed at `Umar’s Islam: Razi and Qurtubi) and told him to restrain his nephew who insulted their deities. Abu Talib sent for the Prophet. When he arrived, Abu Jahl hurried to occupy a vacant seat next to Abu Tablib fearing that the Prophet might soften his heart. So the Prophet had to sit near the door. Abu Talib told him that the Quraysh chiefs were complaining about him saying that he insulted their deities. The Prophet replied,“
O my uncle, all I want from them is a single word; if they said it, the Arabs will follow them and the non-Arabs will pay them tribute.”
They jumped and said, “One word, why, take ten from us.” The Prophet said, the word is,“There is no deity save Allah.” They tore their clothes and said (38: 5), “What? Has he made out of (several) deities, a single Deity?” (Ibn Jarir, Zamakhshari, Razi, Qurtubi, Ibn Kathir).
The narrative is in Tirmidhi (who declared it Sahih); Nasa’i, Hakim, who also thought it was trustworthy, and many other collections (Shawkani).

وَانْطَلَقَ الْمَلَأُ مِنْهُمْ أَنِ امْشُوا وَاصْبِرُوا عَلَىٰ آلِهَتِكُمْ ۖ إِنَّ هَٰذَا لَشَيْءٌ يُرَادُ (6)

(38:6) And went forth the prominent ones among them (saying), ‘Move on, remain steadfast to your deities. Indeed, this is an affair well-directed10 (to gain advantages).

10. As we would say today in journalistic language, “points to a hidden agenda” (Au.).

مَا سَمِعْنَا بِهَٰذَا فِي الْمِلَّةِ الْآخِرَةِ إِنْ هَٰذَا إِلَّا اخْتِلَاقٌ (7)

(38:7) We never heard (the like) of this in the last religion,11 surely this is nothing but an invention.

11. Ibn `Abbas, Suddi and other said that the allusion by the “last religion” is to the last revealed religion, Christianity. Mujahid and Qatadah however thought the reference was to the religion of the Quraysh: paganism (Ibn Jarir, Razi without naming authorities).

أَأُنْزِلَ عَلَيْهِ الذِّكْرُ مِنْ بَيْنِنَا ۚ بَلْ هُمْ فِي شَكٍّ مِنْ ذِكْرِي ۖ بَلْ لَمَّا يَذُوقُوا عَذَابِ (8)

(38:8) What? Has the Reminder been revealed to him out of us all?’12 But they are in doubt concerning My Reminder. But rather, they have not yet tasted My chastisement.

12. This sentiment echoes in other verses. E.g. (43: 31),“Only if this Qur’an had been revealed to a man of these two major towns,” where the allusion was to Makkah and Ta’if (Zamakhshari).
Nevertheless, the point was not that it should have been revealed to the noblest of them, (which the Prophet was, both genealogically as well as morally), but rather, the richest of them (Razi).
The Orientalists use verses of this kind to prove that the Prophet (saws) was not genealogically the best of them. That is, if the Quraysh thought Muhammad was not the noblest of them, which is what their objection implies, then, they were right. See EI art., Muhammad. Ironically, their argument reveals that at heart the Orientalists believe that the Qur’an is not the Prophet’s product, since, if it was, it would not have contained verses that deny him noble lineage (Au.).

أَمْ عِنْدَهُمْ خَزَائِنُ رَحْمَةِ رَبِّكَ الْعَزِيزِ الْوَهَّابِ (9)

(38:9) Or, have they the treasures of your Lord’s mercy, the Mighty, the Bestower?13

13. “I.e., ‘Do they think that it is for them to decide as to who should and who should not be graced with divine revelation?” (Asad).

أَمْ لَهُمْ مُلْكُ السَّمَاوَاتِ وَالْأَرْضِ وَمَا بَيْنَهُمَا ۖ فَلْيَرْتَقُوا فِي الْأَسْبَابِ (10)

(38:10) Or, is theirs the dominion of the heavens and the earth and what is between them? If so, let them then ascend up to the means.14

14. The textual “al-asbab” has been explained by some of the Salaf as meaning “the heavens.” That is, let them climb up to the heavens (Ibn Jarir).
Ibn `Abbas, Mujahid, Sa` id b. Jubayr and others said the allusion is to the “ways or means (such as ladders: Zamakhshari), to the heavens (Ibn Jarir, Ibn Kathir). In other words, they understood “al-asbab” as meaning, “the means by which they could ascend” (Au.).
But Tabari also has a strange statement coming from Anas: “Asbab: It is thinner than hair, stronger than iron and exist in every place except that it is invisible.”
It is strange because the allusion could either be to gravitons (particles yet to be discovered but which are strongly believed to fill the universe, through which the gravitational force works), or, to the new concept of the true nature of space. It is being said by the physicists that at ultramicroscopic distances - distances shorter than the Planck length - violent fluctuations are noted in the special fabric. A new field of study therefore, is now developing to unravel the mystery of the nature of space. This theory, known as the string theory, tries to reconcile the two irreconcilable theories: Einstein's theory of relativity, and the laws of quantum physics. Writes a contemporary scientist:
"According to string theory, the elementary ingredients of the universe are not point particles. Rather, they are one-dimensional filaments somewhat like infinitely thin rubber bands, vibrating to and fro ... (But) unlike an ordinary piece of string, which is itself composed of molecules and atoms, the strings of string theory are purported to lie deep within the heart of matter. The theory proposes that they are ultramicroscopic ingredients making up the particles out of which atom themselves are made. The strings of string theory are so small – on average they are about as long as the Planck length – that they appear pointlike even when examined with our most powerful equipment." (Brian Greene, The Elegant Universe, p. 136, Vintage Books, New York, 2003) – Au.
Asad takes up yet another issue hidden in the verse, “Do they think that human beings are so highly endowed that they are bound to attain, some day, to mastery over the universe and all nature, and thus to God-like power?”
In contemporary context we might point out that the Qur’anic prediction that humans will never be able to go beyond a certain distance in space, has come to be acknowledged by the scientists. It was not but a few decades ago when the scientists were talking about going deep into space, traveling from star to star, galaxy to galaxy, and coming back enriched with resources essential for human survival on earth. Some of them boasted of taking the earth itself – through human power – out of the decaying Solar system, and placing it into another area in space orbiting around another sun, where, enriched by the new environment, the human race could continue living forever instead of the presently predicted mere four billion years. Four billion years is the estimated time that the sun will take to burn all its hydrogen after which it will flare up into a huge fire-ball burning its helium when its size will grow to such a magnitude as to engulf the earth, burning down all that there is on it now – a prospect that had dismayed Bertrand Russell.
But now it is being realized that anything that moves anywhere near the speed of light assumes such mass that it becomes impossible to be moved: ever increase in speed implies ever increasing mass of the moving body, in turn implying ever increasing demand on the supply of energy for the journey; in other words, a self defeating enterprise. Secondly, movement in space implies movement through time, meaning, a much faster movement of time for the travelers in space than those on the earth, so that a couple of years through a distant space would mean perhaps thousands of years on earth. Any venture deep into the universe then is doomed to failure from the start (Au.).

جُنْدٌ مَا هُنَالِكَ مَهْزُومٌ مِنَ الْأَحْزَابِ (11)

(38:11) Forces these are, of the confederates (that will be) routed.15

15. Mujahid has said that by “jund” (forces) it is the Quraysh that are meant, while by “ahzab” (confederates), the allusion is to forces of the past. And, to put the verse differently, adds Tabari: “These are forces like the forces of the past nations, (lying) defeated there.”
Allah (swt) said elsewhere (54: 44-45), “Or, do they say, ‘We are a band (that will emerge) victorious.‘ Soon the band will be defeated and will show their backs” (Ibn Kathir).
The verse held a prediction which came true when the Quraysh too, along with the confederates, returned defeated in their purposes from the battle of the Trench (Qurtubi in brief).
Most commentators have pointed out that the forces of this occurrence were routed at Badr. But, if we consider the situation at the Battle of the Ditch, when a confederate of forces came down intending to annihilate the Muslims root and branch – some 20,000 against perhaps 3-4000 Muslims – but were virtually routed by Allah’s forces, then we can legitimately say that the ayah made a perfect prediction of that event (Au.).

كَذَّبَتْ قَبْلَهُمْ قَوْمُ نُوحٍ وَعَادٌ وَفِرْعَوْنُ ذُو الْأَوْتَادِ (12)

(38:12) Laid the lie before them the people of Nuh, `Ad, and Fir`awn – he of the stakes.16

16. With reference to “awtad,” Suddi and Ibn Anas said that Fir`awn used to torture people by pegging them to the ground (and setting loose on them snakes and scorpions: as noted by most commentators), and hence “the man of pegs or stakes” (Tabari). Another possibility, among others, is that Fir`awn commanded a huge army that, when it pitched its tents, made a terrifying site with numberless pegs (and poles: Asad), and hence “he of the pegs” (Razi, Qurtubi).
Asad adds: “In classical Arabic, this ancient Bedouin term is used idiomatically as a metonym for ‘mighty dominion’ or ‘firmness of power’ ([as in] Zamakhshari). The number of poles supporting a bedouin tent is determined by its size, and the latter has always depended on the status and power of its owner; thus, a mighty chieftain is often alluded to as, ‘he of many poles.’”

وَثَمُودُ وَقَوْمُ لُوطٍ وَأَصْحَابُ الْأَيْكَةِ ۚ أُولَٰئِكَ الْأَحْزَابُ (13)

(38:13) And Thamud, Lut’s people, and the men of the thicket:17 those were the confederates.18

17. That is, the people of Shu`ayb (Razi).

18. That is, those were confederates, and forces like you are, O Quraysh. But what was their end?

إِنْ كُلٌّ إِلَّا كَذَّبَ الرُّسُلَ فَحَقَّ عِقَابِ (14)

(38:14) Not one (of them) but cried lies to the Messengers, and deserved My penalty.19

19. Yusuf Ali places this note slightly above: “In their day, Noah’s contemporaries, or the ‘Ad and the Thamud, so frequently mentioned, or Pharaoh the mighty king of Egypt, or the people to whom Lot was sent (cf. xxxvii. 75-82; vii. 65-73; vii. 103-137; vii. 80-84) were examples of arrogance and rebellion against Allah: they rejected the divine Message brought by their messengers, and they all came to an evil end. Will not their posterity learn their lesson?”

وَمَا يَنْظُرُ هَٰؤُلَاءِ إِلَّا صَيْحَةً وَاحِدَةً مَا لَهَا مِنْ فَوَاقٍ (15)

(38:15) And, these (too) wait not but for a single shriek, which will brook no delay.20

20. Also pronounced “fuwaq” by some, lit., it is the interval between one milking of an animal, and another, perhaps for relaxing the fingers, or to allow the young to suck.
Ibn `Abbas, Mujahid and Suddi interpreted “fawaq” as meaning “return” (Tabari, Qurtubi, Ibn Kathir). That is, once the Trumpet is blown into, there will be no return (to the situation and conditions of the world as known today: Au.). Some others have understood as meaning: the Trumpet-blowing will have no pause or ending thereto (Ibn Kathir and others).

وَقَالُوا رَبَّنَا عَجِّلْ لَنَا قِطَّنَا قَبْلَ يَوْمِ الْحِسَابِ (16)

(38:16) And they said, ‘O Our Lord, hasten to us our share before the Day of Reckoning.’21

21. The allusion is to the Quraysh’s demand that the punishment be hastened upon them. This is how Ibn `Abbas, Mujahid, Suddi and Sa`id b. Jubayr understood it. But it could as well be that they demanded sarcastically that their good share of the Hereafter may be granted here and now since they did not believe in the Hereafter anyway (Ibn Jarir, Ibn Kathir).

اصْبِرْ عَلَىٰ مَا يَقُولُونَ وَاذْكُرْ عَبْدَنَا دَاوُودَ ذَا الْأَيْدِ ۖ إِنَّهُ أَوَّابٌ (17)

(38:17) Bear patiently what they say and remember Our slave Da’ud, a man of strength,22 an unfailing penitent.23

22. While Ibn `Abbas said “dhu al-ayd” meant the man of strength, Mujahid, Qatadah, Suddi and other added, ‘in devotion.’ That is, he was a man of strength in devotional matters (Tabari). This is supported by a Prophetic statement which says, as in the Sahihayn:The best of Prayers in the sight of Allah was that of Da’ud and the best of fasts in the sight of Allah was that of Da’ud: he slept half of the night, stood up in Prayers one third and (then again) slept off one sixth. And he would fast a day, and break a day” (Ibn Kathir).
On the other hand, Ibn `Abbas’ opinion is strengthened by another verse which says (51: 47):“And the heaven, We built it with strength and We are expanding it” (Ibn Kathir).
Another example is (19: 12),“O Yahya, hold the Book with strength.” There are other examples of this usage (Razi).

23. Although, and as usual, the Bible does not treat David kindly, Western writers have treated him differently. It is falsely alleged by Jewish and Christian writers that Prophet Muhammad drew much material from Biblical sources. In this case, however, latter day Jewish and Christians seem to have drawn much from the Qur’an and Prophetic traditions. Majid comments and quotes from them: “That David was a deeply religious personality is admitted even by the unfriendly critics: ‘David himself was sincerely loyal to Jehovah, Israel’s God. His battles were fought and his victories won in the name of Jehovah. None of his public acts was marked by any disloyalty or unfaithfulness to Jehovah. Through David the popular conception of the power of Jehovah must have been greatly strengthened.’ (NSBD, p. 172) ‘He was a sincerely religious man, a devout worshipper of Yahweh’ (EBr. VII. P. 78).. ‘David’s piety was so great that his prayers were able to bring things heavenly down to earth.’ (JE, IV, p. 455).”

إِنَّا سَخَّرْنَا الْجِبَالَ مَعَهُ يُسَبِّحْنَ بِالْعَشِيِّ وَالْإِشْرَاقِ (18)

(38:18) We subjected the mountains singing praises along with him at nightfall24 and sunrise.25

24. “`Ashiyy”: in common parlance “evening time” but in classical times the term referred to either (1) the time between sun’s decline until sunset or (2) the time between sun’s decline until next day’s morning (Lisan), while “Ishraq” is either (1) first hour of the day, or (2) the time between sunrise until it begins to decline. This is the reason why “Salatu al-Duha” (normally offered an hour before noon) is also referred to as “Salatu al-Ishraq,” which is normally offered some 20 mts. after sunrise (Au.).

25. Some scholars have suggested that the “tasbih” of the mountains could be of the same nature as that of the handful of pebbles that the Prophet (saws) once held against the ears of some of his Companions and they heard their “tasbih” (Alusi).
It is reported that Ibn `Abbas did not Pray “Salatu ad-Duha” because he did not feel comfortable about it until he entered upon Umm Hani (Abu Talib’s daughter) and asked her about the Prophet (as to what he did when he entered Makkah triumphant). She said, “He entered my house, ordered a tub to be filled, asked for a cloth to be stretched between me and him and bathed himself. Thereafter he sprinkled some water at one corner of the house and offered eight cycles of Prayer: in which all actions were of more or less equal duration. Ibn `Abbas came out saying, “I had read the Qur’an from cover to cover but did not know what Salah al-Duha is. I used to ask, ‘Where is Salah al-Ishraq?’ until I found it in this verse” (Ibn Jarir, Razi, Qurtubi, Ibn Kathir).
Umm Hani’s report is, according to Haythami, not very strong (S. Ibrahim), but various versions of reports concerning Salah al-Duha are to be found in the Sahihayn and other collections (Shawkani, Alusi).

وَالطَّيْرَ مَحْشُورَةً ۖ كُلٌّ لَهُ أَوَّابٌ (19)

(38:19) And the birds, assembled together; all (of them) obedient to him.26

26. That is, all of them responded to him with their own voices of glory when Da’ud recited the Zabur (Razi and others).

وَشَدَدْنَا مُلْكَهُ وَآتَيْنَاهُ الْحِكْمَةَ وَفَصْلَ الْخِطَابِ (20)

(38:20) And We strengthened his kingdom, gave him wisdom27 and decisive speech.28

27. It is said that every statement that agrees with the truth is “hikmah” (Zamakhshari).

28. Fasl al-khitab: That is, skill at judgment: Ibn `Abbas and others. It was further explained by Qadi Shurayh as one which consists in demanding witnesses and (if not found) resorting to oaths. But it is better, writes Tabari, to leave it open and say that the words refer to skill in judgment.
“Sagacity of judgment” is another possibility (Asad).
Sha`bi said that the allusion is to saying “amma ba`d” before starting a speech (Ibn Jarir). This is what Abu Musa (al-Ash`ari) also said (Ibn Kathir, Shawkani), but Da’ud could not have been the first to say those words (Alusi).
Imam Razi disagrees with the above interpretations and says that there is no reason why the apparent meaning should be abandoned viz., Da’ud (asws) was given the power of speech and the ability to express every shade of meaning he had in mind.
One may note that Allah (swt) mentioned no less than ten reasons as to why Da’ud (asws) should be an example (Razi).

وَهَلْ أَتَاكَ نَبَأُ الْخَصْمِ إِذْ تَسَوَّرُوا الْمِحْرَابَ (21)

(38:21) And, has the tiding of the disputants come to you? When they scaled the sanctuary!29

29. That is, they did not come by the door, but rather climbed the wall of his private chamber of worship.
The textual word “mihrab” is for an upper room, the best part of a house, where the head of the house sat, and latterly, a room reserved for devotional acts. Raghib has said that the mosque’s “mihrab” is so called because that is the place where a person fights (from “harb”: war) or struggles against Shaytan and his influences (although, “mihrab” of today’s mosques, in its specific shape, did not, as Suyuti has pointed out in an article on this topic, exist during the Prophet’s time). Some others have said that originally “mihrab” was used for a place of worship alone, from where it was taken to be used for the best part of a house (Alusi).

إِذْ دَخَلُوا عَلَىٰ دَاوُودَ فَفَزِعَ مِنْهُمْ ۖ قَالُوا لَا تَخَفْ ۖ خَصْمَانِ بَغَىٰ بَعْضُنَا عَلَىٰ بَعْضٍ فَاحْكُمْ بَيْنَنَا بِالْحَقِّ وَلَا تُشْطِطْ وَاهْدِنَا إِلَىٰ سَوَاءِ الصِّرَاطِ (22)

(38:22) When they entered upon Da’ud;30 and so he was alarmed by them.31 They said, ‘Do not be alarmed. (We) two are disputants: one of whom has wronged the other. Therefore, judge between us with Truth. Stray not (away from truth), but lead us to the straight path.32

30. The addition of the words, “they entered upon Da’ud” inform us that after scaling the wall, the two did not stop there, but advanced further to enter upon Da’ud (right in his private room) - Razi.

31. For, (perhaps) they had come by night and had not used the door. Further, it is possible that the two had come that way with ill intentions, under the impression that Da’ud would not be guarded. But when they found him guarded, they dug up the story of ninety-nine and one ewes (Razi).

32. Thus they spoke offensively with Da’ud, almost accusing him. But he kept his cool, and thus passed the test except that when he pronounced his judgment, he addressed the plaintiff, instead of first inquiring the defendant about the truth of the matter, which was perhaps the error he made (that led him to seek Allah’s forgiveness) - Thanwi.
The second half of the above has been voiced by many commentators (Au.).

إِنَّ هَٰذَا أَخِي لَهُ تِسْعٌ وَتِسْعُونَ نَعْجَةً وَلِيَ نَعْجَةٌ وَاحِدَةٌ فَقَالَ أَكْفِلْنِيهَا وَعَزَّنِي فِي الْخِطَابِ (23)

(38:23) This is my brother.33 He has ninety-nine ewes while I have just one ewe. Now, he says, “Entrust it to me,” and has prevailed over me in speech.’34

33. That is, a brother in faith.

34. This tells us by implication that personal or social pressure to force a Muslim into doing something or giving away something, is not allowed. For example, if someone uses his authoritative position to make a Muslim yield a gift, which he is not happy to yield, then it would amount to “ghasab” (impounding). Similarly, a group of men going up to a Muslim to pressurize him into making a charitable donation, say for a mosque or some other good cause, is not recommended. Those who collect funds for Madrasas, mosques, or other social causes may pay special attention to this. The Prophet (saws) has said,“A Muslim’s wealth is not lawful except by his cheerful assent” (Mufti Shafi`).

قَالَ لَقَدْ ظَلَمَكَ بِسُؤَالِ نَعْجَتِكَ إِلَىٰ نِعَاجِهِ ۖ وَإِنَّ كَثِيرًا مِنَ الْخُلَطَاءِ لَيَبْغِي بَعْضُهُمْ عَلَىٰ بَعْضٍ إِلَّا الَّذِينَ آمَنُوا وَعَمِلُوا الصَّالِحَاتِ وَقَلِيلٌ مَا هُمْ ۗ وَظَنَّ دَاوُودُ أَنَّمَا فَتَنَّاهُ فَاسْتَغْفَرَ رَبَّهُ وَخَرَّ رَاكِعًا وَأَنَابَ ۩ (24)

(38:24) He said, ‘He has undoubtedly wronged in asking your ewe to (be added) to his ewes. And truly, most partners (are such that) some of them oppress others; except those who believe and do deeds of righteousness,35 but how few are they?!’ And Da’ud understood that We had tested him and so he sought forgiveness of his Lord,36 fell down deeply bowing, and turned repentant.37

35. This is not only to say that practicing Muslims do not deceive each other, but also that their entry into partnership with anyone, for any apparent material reason, is – at bottom - of the kind where each seeks moral, spiritual and religious advantages of the other (Razi in different words).

36. In connection with the test and forgiveness, the following is in Hakim’s collection who treated it as trustworthy and which assessment Dhahabi seconded. It is also in Bayhaqi’s “Shu`ab”: Da’ud was struck by delight bordering to self-congratulation, to say, “O my Lord! There is not an hour during the day or the night when one of Da’ud’s family is not in prayer, recitation, remembrance, chanting glory, or engaged in similar devotional acts.” He was told by Allah (swt) that this was only because of His own attention and paving of the way making it easy for them all. He was also told that he would be tested. And the test consisted in he being freed (of Allah’s help). That is, he would be given charge of his self altogether. Da’ud asked that he be told of the day it would happen, which was done, and so Da’ud shut himself up in the Sanctuary (Shawkani), [yet he fell into the error that he did: Au.].
The above story however does not say how exactly Da’ud was tried and what was the error he fell into (Au.).
Imam Razi has another explanation. It is possible, he states, that although the two had entered with an ill purpose, Da’ud’s kindly treatment provoked them to repentance and to invoking him to seek their forgiveness which explains the words, “he sought forgiveness of his Lord.”
Following their habit of passing on whatever they heard, many early commentators, including Ibn Jarir, have narrated stories that seem to have come from Jewish sources. They state in sum and substance that the piety, wisdom and material power that Da’ud commanded, provoked him into a sort of temporary vain-glory. He even sought to be granted the same status as major Messengers such as Ibrahim (asws) and others were granted. Allah wished to teach him a lesson. One day, as he happened to be on his roof-top he saw a woman bathing. She pleased him, he sent her soldier husband to battle-front until he got killed. Thereafter he married the woman. According to some versions Da’ud, although he had ninety-nine wives, had asked her husband to divorce her so that he could marry her.
Qurtubi dismisses the story as what it is, viz., baseless, and Ibn Kathir points out that none of the versions has a good chain of narrators. (Both Abu Hayyan and Baydawi rejected the stories: f.n. Qurtubi). Imam Razi takes it up for a detailed refutation running over several pages. He points that the story is too fanciful, and unbefitting a Prophet to be accepted for narration. Far from a Prophet, whom Allah (swt) praised as possessing ten outstanding qualities, whose example He commanded Muhammad to follow, not even a man of low morals would plan and execute such an absurd thing without winning universal disapproval. The story alleges that Da’ud planned the murder of one of his followers. Could that be true when our Prophet said, “Whoever helped in shedding blood of a Muslim, even by a word, will appear on the Day of Judgment with the words written on his forehead, ‘Despaired of Allah’s mercy.’” Another hadith says, “A Muslim is one, from whose tongue and hands others are in peace.” When such are the qualities of an ordinary believer, could such things be attributed to a Prophet of the past?
Imam Razi would not even accept that the story is allegorical, that it were two angels that had come to test him because such assumption will imply a lie on the angels, one of whom said, “We two are disputants” while they were not. Qurtubi and Alusi however maintain that if we assume that the two had agreed between themselves that this is how they shall talk, then the implication of a lie is removed. Alusi adds that the opinion that the two were angels is almost unanimous, although the story concerning the woman is obviously not.
Zamakhshari also discounts the stories that have circulated both among the laities as well as the non-laities about Da’ud (asws) and reports Sa` id ibn Jubayr and Harith al-A`war as saying that `Ali had promised to flog with 160 lashes anyone he heard was narrating such stories; (but Zaynuddin Iraqi thought the report is weak: Alusi). When `Umar b. `Abdul `Aziz mentioned the story, a scholar sitting there protested saying, “If the story is not in the Qur’an, then its narration is a slander against a Prophet and if true – by any chance – then it is best not to publicize what Allah left concealed.” It seems Ibn `Abdul `Aziz was quite pleased with the remark.
Caution demands, conclude Zamakhshari, Razi, Ibn Kathir and some others, that we say no more than what the Qur’an has said, whether we understand the text or we do not.
Sayyid Qutb remarks that even modified and diluted versions of the story are not acceptable in view of the praises the Qur’an lavished on Da’ud.
Qadi Baydawi, Abu Hayyan, Ibn Jawzi, Abu Sa`ud, Qadi `Ayad, Khazin, Ibn Hazm, Khifaji, Abu Tammam, and others have all discounted the story refusing to accept any part of it as true (Shafi`).
All said, how catchy and alluring stories are, can be judged from the fact that a famous contemporary commentator, who, while criticizing the Bible, spins out a completely new version of the story that seems to be entirely from his own imagination (Au.).
Yusuf Ali points to inner contradictions in the Bible, which must be compared with the sublime notes on Ayyub in the Qur’an. He writes, “Those who think they see a resemblance to the Parable of the prophet Nathan (2 Samuel, xii. 1-12) have nothing to go upon but the mention of the “one ewe” here and the “one little ewe-lamb” in Nathan’s Parable. The whole story is here different, and the whole atmosphere is different. The Biblical title given to David, “a man after God’s own heart” is refuted by the Bible itself in the scandalous tale of heinous crimes attributed to David in chapters xi and xii. of 2 Samuel, viz., adultery, fraudulent dealing with one of his own servants, and the contriving of his murder. Further, in chapter xiii, we have the story of rapes, incest, and fratricide in David’s own household! The fact is that passages like those are mere chroniques scandaleuses, i.e., narratives of scandalous crimes of the grossest character.”

37. Some people are led to believe that D a’ud must truly have committed some kind of sin for Allah to have said, “he sought forgiveness of his Lord, fell down deeply bowing, and turned repentant.” Yusuf Ali paraphrases the sentiments of many commentators when he writes: “Some commentators say that David’s fault here was his hastiness in judging before hearing the case of the other party. When he realised his lapse, he fell down in repentance.” But, Imam Razi points out, had not Allah (swt) said to our Prophet (47: 19), “And seek forgiveness for your sins and for believing men and women.”
Sajdah al-Tilawah:
What Qurtubi and Ibn Kathir write can be summed up in the following manner: Scholars have differed over “sujud” at this point, whether it is a prostration of thanks or the obligatory type. Ibn `Abbas thought – as in a report of Bukhari, Abu Da’ud and others - that a “sajdah” at this point is not obligatory although “I have seen the Prophet prostrating himself.” In a Sahih report preserved by Nasa’i, Ibn `Abbas said, “The Prophet prostrated himself during (the recitation of Surah) Sad” and remarked, ‘Da’ud prostrated himself by way of repentance while we prostrate ourselves by way of thanks.’”
With regard to what may be preferably said during the “sajdah al-tilawah” at this point, (I have personally heard my Sheikh Mizzi narrate through his own chain reaching up to Ibn `Abbas: Ibn Kathir) that, A man came up (identified as Abu Sa`id al-Khudri in Tuhfah: Au.) to the Prophet (saws) and said, “I saw in my dream that I am Praying behind a tree. I recited a (verse carrying the) prostration-verse. So I prostrated myself and the tree also prostrated itself and I heard the tree say in its prostration,‘O Allah, write for me thereby a reward with You, remove from me thereby a sin, and preserve it with You as a reward for me and accept it from me as You accepted it from Your slave Da’ud.’
“When the Prophet recited an ayah containing a “sajdah,” continued Ibn `Abbas, he prostrated himself and I heard him say the same words.”
While on the topic of sajdah al-tilawah, we might add the following: A hadith in Tirmidhi, which he declared Hasan Sahih, has `A’isha saying that when the Prophet did his sajdah al-tilawah, he would say the following words during the prostration:“My face prostrates itself for Him who created it, and who fissured its hearing and sight by His strength and power.” Muslim and others have reported however, that the Prophet used to say the above words during all his prostrations, including the prostration of Salah. Perhaps it is in view of this that Mullah `Ali Qari has said, as in Tuhfah, that one might say during sajdah of tilawah falling within the Prayers what he normally says in his sujud viz.However, if it is out of Prayers one could say the words of his choice, such as the two Prayer-words noted above.
It may be noted that the following is in Tuhfatu al-Ahwadhi: “Tirmidhi declared the above hadith weak. Nevertheless, Ibn Hibban preserved it in his Sahih, as also Hakim in his Mustadrak declaring it Sahih, with the backing of Dhahahabi [as noted in Al-Mirqah]. It is also in Ibn Majah. However, `Uqayli declared the report weak. [Haythami did not discuss it]. And, except for a minority, most scholars believe one should not offer the prostration if he recited or heard the ayah of sajdah, unless he is in a state of ablution” (Au.).
Ibn Kathir continues: “A report in Ahmad has it that Abu Sa`id al-Khudri dreamt that he was writing down Surah Sad. When he reached this verse, he found that the pen, the ink-pot and everything around him prostrated itself. He spoke of it to the Prophet. Thereafter, he (i.e. the Prophet) always prostrated himself at this point.” Abu Da’ud has another narrative on this topic:“On the authority of Abu Sa`id al-Khudri, once the Prophet recited this Surah on the mimber. When he reached this verse, he prostrated himself and so did his Companions. When he recited it another time and reached this verse, the people prepared themselves for the prostration (but the Prophet did not). He said, “That was a repentance of a Prophet. But as I see, you are quite predisposed to prostrating yourselves.” Then he came down (the mimber) and prostrated himself, and so did others.” (Quote from Ibn Kathir ends here).
Haythami declared it Sahih (Au.).
Mufti Shafi` adds: The following maybe remembered in connection with “sajdah al-tilawah”:
(1) In view of the ayah above, where Allah (swt) mentioned “raka`a” (instead of “sajada”), the Hanafiyyah allow one to go into “ruku`” at “ayah sajdah” (instead of making a “sajdah”).
(2) But the above is allowable in obligatory Prayers alone (since there can be a large crowd behind an Imam who will be thrown into confusion if he went into prostration, instead of “ruku`”, especially if his followers do not hear the recitation, or do not know Arabic: Au.).
(3) The above is not allowable if one is reciting the Qur’an and reaches this point. He cannot offer a deep bow instead of “sajdah”.
(4) Going into “ruku`” in an obligatory Prayer, instead of “sajdah” is only allowable, if one either goes into “ruku`” directly after the recitation of the “ayah sajdah” or, perhaps two or three verses after it, but not more. But of course, it is better to go into a “sajdah” rather than a “ruku`” even during an obligatory Prayer.

فَغَفَرْنَا لَهُ ذَٰلِكَ ۖ وَإِنَّ لَهُ عِنْدَنَا لَزُلْفَىٰ وَحُسْنَ مَآبٍ (25)

(38:25) So We forgave him that.38 And indeed, he has closeness to Us, and a fair resort.39

38. This forgiveness is in the same vein as was said to our Prophet (48: 2),“In order that Allah may forgive the sins of your past and future” (Razi).

39. This refers to Da’ud’s spiritual closeness to Allah. A trustworthy Prophetic tradition (in Muslim: H. Ibrahim) says, “Those who observe justice will be on mimbers of nur by the right hand side of the Rahman - and both His hands are right - those who administer justice in their judgments, treat justly their home-folk and those they have been given the charge of” (Ibn Kathir).

يَا دَاوُودُ إِنَّا جَعَلْنَاكَ خَلِيفَةً فِي الْأَرْضِ فَاحْكُمْ بَيْنَ النَّاسِ بِالْحَقِّ وَلَا تَتَّبِعِ الْهَوَىٰ فَيُضِلَّكَ عَنْ سَبِيلِ اللَّهِ ۚ إِنَّ الَّذِينَ يَضِلُّونَ عَنْ سَبِيلِ اللَّهِ لَهُمْ عَذَابٌ شَدِيدٌ بِمَا نَسُوا يَوْمَ الْحِسَابِ (26)

(38:26) (We said), ‘O Da’ud, We have indeed made you a vicegerent in the earth,40 therefore, judge between the people with Truth,41 and follow not base desires lest they mislead you away from Allah’s path. Surely those who wander away from Allah’s path: for them is a severe chastisement, for having forgotten the Day of Reckoning.

40. That is, one who implements Allah’s laws (Razi).

41. Men are social by nature, writes Razi. This being so, while living together and interacting with each other, they must enter into disputes. Therefore, there has to be someone to decide among the disputants. Da’ud is being told that you have to act as the judge, since you, after all, are also required to impose and implement Allah’s laws.

وَمَا خَلَقْنَا السَّمَاءَ وَالْأَرْضَ وَمَا بَيْنَهُمَا بَاطِلًا ۚ ذَٰلِكَ ظَنُّ الَّذِينَ كَفَرُوا ۚ فَوَيْلٌ لِلَّذِينَ كَفَرُوا مِنَ النَّارِ (27)

(38:27) And We have not created the heaven and the earth and what is between them in vain.42 That is the assumption of those who have disbelieved. Woe then, unto those who have disbelieved for the Fire.43

42. It is common observance that the pious suffer at the hands of corrupt individuals and societies. If there is no Day of Reckoning, then the obvious conclusion is that life on earth is entirely futile. The Day of Reckoning therefore, is a demand of reason. This connects this ayah with the previous one (Razi, Ibn Kathir reworded). See Asad’s comment below.

43. Asad discusses the issue of disbelief: “i.e., a deliberate rejection of the belief that the universe – and, in particular, human life – is imbued with meaning and purpose leads unavoidably – though sometimes imperceptibly – to a rejection of all moral imperatives, to spiritual blindness and, hence, to suffer in the life to come.”

أَمْ نَجْعَلُ الَّذِينَ آمَنُوا وَعَمِلُوا الصَّالِحَاتِ كَالْمُفْسِدِينَ فِي الْأَرْضِ أَمْ نَجْعَلُ الْمُتَّقِينَ كَالْفُجَّارِ (28)

(38:28) Or, shall We make those who believed and acted righteously, like those who cause corruption in the land? Or, shall We treat the righteous like the wicked?44

44. Asad again: “By implication, belief in resurrection, judgment and life after death is postulated in this passage (verses 27-28) as a logical corollary – almost a premise – of all belief in God: for, since we see that many righteous people suffer all manner of misery and deprivations in this world, while, on the other hand, many of the wicked and depraved enjoy their lives in peace and affluence, we must either assume that God does not exist (because the concept of injustice is incompatible with that of Godhead), or – alternatively – that there is a hereafter in which both the righteous and the unrighteous will harvest in full what they had morally sown during their lives on earth.”

كِتَابٌ أَنْزَلْنَاهُ إِلَيْكَ مُبَارَكٌ لِيَدَّبَّرُوا آيَاتِهِ وَلِيَتَذَكَّرَ أُولُو الْأَلْبَابِ (29)

(38:29) A Book We have sent down to you, blessed, that they may ponder over its verses,45 and so that those who are bestowed with reason may be reminded.46

45. Hasan said, “By Allah, a man did not ponder over the Qur’an if he memorized its words, but wasted away its commands and prohibitions. One of them says, ‘I have read whole of the Qur’an,’ but, in actual fact, the Qur’an is not visible in his behavior and dealings” (Ibn Kathir).

46. “The creation of the heaven and earth, and what is between them is not a falsehood, and is not built on a false premise. It is 'the truth,' and has been established on the truth. It is from this truth that spring forth all the rights: the right of Khilafah in the earth, the right to judge between the people, the right to reshape people’s emotions and activities so that, not rendered equal are those who believe and live righteously and those who spread corruption in the earth, nor should the weight of the pious be equal to that of the wicked. The truth that this blessed Book has brought and which Allah has revealed in order that men of reason ponder over its content and so that men of reason may be reminded of the true basis upon which this universe is built: such truths as are imperceptible to the unbelievers, for, their nature does not match with the basic truths behind the construction of this world; moreover, they have evil ideas about their Lord, and, therefore, cannot attain to any of the noble characteristics of the truth – ‘That is the assumption of those who have disbelieved. Woe then, unto those who have disbelieved, because of the Fire.’
“Allah’s laws for the people are just one part of a set of laws that govern the universe. The Book that He has sent down expounds the truth upon which the universe is established. The justice that is demanded of the vicegerents in the earth, and of the rulers, is only a part of the whole truth. People’s affairs will never be righted but when this part matches with the whole of the set of laws operating this universe. Any deviation from Allah’s laws and the truth, in vicegerency and in delivering justice, is a deviation from the Truth upon which the universe is built and run. This is a matter of great consequence. It should be obvious that any clash with the great overwhelming Truth will only result in the destruction of those that clash against it. The transgressing deviators, deviating from Allah’s ways and laws operating the universe, cannot thrive for long. It is not possible for such of them, with weak forces in their command, to stand up for long against the irresistible grinding force of the truth.
“This is what should the ponderers think over, and the men of reason should be reminded of” (Sayyid).
It is the irony of times that, as these words are being written at the end of 2011, the world, with the West in the forefront, faces a a melt-down - material, economic, social, political, and civilizational - and a predicted complete collapse within a decade or two, Sayyid's commentary is banned in the leading nations of the world! (Au.).

وَوَهَبْنَا لِدَاوُودَ سُلَيْمَانَ ۚ نِعْمَ الْعَبْدُ ۖ إِنَّهُ أَوَّابٌ (30)

(38:30) And We bestowed Sulayman on Da’ud - an excellent slave47 who was an unfailing penitent.48

47. Although Jews and Christians also consider him as of the patriarchs, we could contrast this Qur’anic description with Biblical tributes:
He married Fir`awn’s daughter:
“Solomon made a marriage alliance with Pharaoh, king of Egypt; he took Pharaoh’s daughter and brought her into the city of David...” (1Kings, 3: 1).
This and other pagan wives that Solomon had taken, corrupted his faith:
“Now, King Solomon loved many foreign women: the daughter of Pharaoh, and Moabite, Ammonite, Edomite, Sidonian and Hittite women, from the nations concerning which the Lord had said to the people of Israel, ‘You shall not enter into marriage with them.’ Solomon clung to these in love. He had seven hundred wives, princesses, and three hundred concubines; and his wives turned away his heart. For when Solomon was old his wives turned away his heart after other gods. And the Lord was angry with Solomon.” (1 Kings, 11: 1-9).
Here is another tribute to Solomon from the Jews and Christians:
Solomon was cruel and oppressive, “And they sent and called him; and Jeroboam and all Israel came and said to Rehoboam (Solomon’s son who took control after his death: Au.), ‘Your father made our yoke heavy. Now therefore, lighten the hard service of your father and his heavy yoke upon us, and we will serve you.’” (2 Chr. 10: 3-5).
Yet, when the Jews and Christians are told, “Your Scriptures have been corrupted, and, therefore, the world needs another incorruptible Scripture,” they stare at the Muslims anger and disbelief (Au.).

48. Ibn Abi Hatim preserved Mak-hul who reported that Sulayman was much devoted to Allah. When Allah (swt) had bestowed him to Da’ud (and he had grown) he asked him, “My little son, what is the best thing (in life)?” He replied, “Tranquility from Allah, and belief in Him.” He asked, “And what is the worst?” He replied, “Disbelief after belief.” He asked, “And which is the sweetest?” He answered, “Allah’s mercy among His slaves.” He asked, “And what is the coolest?” He answered, “Allah’s forgiveness of the people and people’s forgiveness of each other.” Da’ud remarked, “Then you are a Prophet” (Ibn Kathir); meaning perhaps, that “you are a Prophet in the making” (Au.).

إِذْ عُرِضَ عَلَيْهِ بِالْعَشِيِّ الصَّافِنَاتُ الْجِيَادُ (31)

(38:31) When there were presented to him in the afternoon nobly-bred49 swift footed steeds.50

49. “Safinat” (sing. “Safin”) has its root in “safinatun” meaning, to stand. It is used for a horse when it stands on its three legs, raising the front fourth, just touching its hoof to the ground. Obviously, a beautiful image. The same is stated in Jalalayn.

50. Note the description, write Zamakhshari and Razi: the steeds were a beautiful sight when standing, and the speediest when galloping.
Ibrahim al-Taymi has stated, writes Ibn Jarir, that these horses had wings. Ibn Kathir reminds us of a hadith in Abu Da’ud (but whose trustworthiness could not be established: Au.). It says: `A’isha reports that as the Prophet (saws) returned from Tabuk, or perhaps Khayber, the wind blew the curtain over a niche to disclose her dolls. He asked, “What are these `A’isha?” She told him they were her dolls. He saw among them a horse with wings made from cloth. He asked, “Whatever is this one in the middle?” She said, “A horse.” He asked, “And what is it over (its back)?” I said, “Wings”. He remarked, “A horse with wings?!” She replied, “Have you not heard that Sulayman had horses with wings?” She said, “The Prophet smiled until I could see his teeth” (Ibn Kathir).
(What dampens the report, Ibn Hajr writes in Fat-h that if we take earlier of the two campaigns, viz., Khayber, then `A’isha’s age at that time must have been at least fourteen: not an age in which girls play with dolls).
It was not an age, especially for `A’isha who had undergone precocious development to be playing with dolls, an occupation of Arab girls of age up to five or six. Sayyid Sulayman Nadwi has treated the report (cf. Sirat-e-`A’isha) as belonging to the Makkan phase (Au.).

فَقَالَ إِنِّي أَحْبَبْتُ حُبَّ الْخَيْرِ عَنْ ذِكْرِ رَبِّي حَتَّىٰ تَوَارَتْ بِالْحِجَابِ (32)

(38:32) He said, ‘Truly, I preferred lovable good things51 (over) My Lord’s remembrance52 – until they hid behind the veil (of darkness)53 -

51. The words:should be understood as,and the allusion by “khayr” is either to horses or material wealth (Ibn Jarir).
Imam Razi prefers the literal meaning viz., “I love the love of the good things,” or, in different words, “I approve of my love of good things (such as horses readied for Jihad).”
Horses are, remind Zamakhshari and Qurtubi, of the good things of this life. Our Prophet (saws) has said, (as in a hadith of Bukhari and several other collections: Au.),“Good is fastened to the forehead of horses until the Day of Judgment.”
In fact, many commentators have pointed out that in Arabic the word “khayr” is used both for material goods as well as – metaphorically - for horses.

52. Although it has been said by some of the Salaf that the allusion by Sulayman’s neglect of Allah’s remembrance was to the missing of Salah al-`Asr, the question remains open (Ibn Jarir, Ibn Kathir).
While on this topic we might add the following. Ahmad has a narrative which says that Abu Qatadah and Abu Dahman used to travel to the Sacred House quite frequently. Once they met a Bedouin. He said, “The Prophet had takenmy hand in his and had taught me of what Allah the Great had taught him. He ended by saying,
Place the Arabic text here ????
‘You will not give up a thing in fear of Allah, but Allah will give you better than that’” (Ibn Kathir).

53. That is, writes Razi, Sulayman kept repeating the words until sunset. Qurtubi expresses the possibility that Sulayman set the horses loose in a race and kept following them until they disappeared in the darkness of the evening.
Some commentators have assumed that the pronoun in the word “rudduha” is for the sun. That is, the sun was brought back so that he could offer his `Asr Prayer. But expert exegetes have rejected it. In fact, another report of this pattern is taken around to the effect that the Prophet (saws) had ordered the sun back after it had set for the sake of `Ali who had not done his `Asr. But the narrative is fake and a Shi`ah invention (Qurtubi).

رُدُّوهَا عَلَيَّ ۖ فَطَفِقَ مَسْحًا بِالسُّوقِ وَالْأَعْنَاقِ (33)

(38:33) Bring them back to me.’ Then he began to stroke (their) shanks and necks.54

54. Although some earlier scholars have thought that the words: “he began to stroke (their) shanks and necks” allude to ordering them slaughtered, Ibn Jarir does not see any need for abandoning the apparent meaning. Qurtubi reports that when `Ali was told of this opinion of Ka`b, he said Ka`b had lied. (Ka`b is well-known for his narratives of Jewish origin: Alusi). Referring to the hadith of this connection as found in Tabarani’s Al-Kabir, Haythami remarked that it is weak (Au.).
A straightforward meaning of the passage is as follows: Allah instructed our Prophet to bear the rejection of his message with patience. He gave him the example first of Da’ud, and then, in this passage, of Sulayman. (Although given a matchless kingdom: Au.), the latter was interested in Jihad more than other modes of devotion. Accordingly, he had got prepared finest quality horses and was examining them until sunset. After the sunset he asked the stable-keepers to bring them back and began to stroke their shanks and necks to judge their strength and readiness. All the rest that has been said, he adds, (which we have cut out for brevity: Au.), does not fit into the context and cannot be attributed to a Prophet of such caliber as whose example our own Prophet was asked to follow.
A report coming from Ibn `Abbas, as presented by Mufti Shafi`, is close to the above in its essence (Au.).

وَلَقَدْ فَتَنَّا سُلَيْمَانَ وَأَلْقَيْنَا عَلَىٰ كُرْسِيِّهِ جَسَدًا ثُمَّ أَنَابَ (34)

(38:34) Surely We tried Sulayman and cast on his chair a (mere) body;55 then he returned penitent.

55. Several narratives have come down explaining this particular ayah, but none reliable. They state in sum and substance that Sulayman carried a ring on his finger that he had inherited from Da’ud and which held the secret of his control over the kingdom, and, therefore, which he would never remove. However, a Jinn was somehow able to lay his hand on the ring. He changed his own form and assumed Sulayman’s resemblance. Then he disbanded him, expelled him, occupied his throne, and ruled over his kingdom for forty days, until Sulayman managed to regain his ring. None of the chains of these tales is trustworthy, and the stories, (of which there are many versions, with additions and deletions), are straight out of mythical collections, perhaps with origins in Jewish Scriptures (Au.).
Ibn Kathir thinks that (even Jews would not like to make up such stories about Sulayman, therefore) these must have been fabricated by the perverts of thought (zanadiqa) among them. But Asad thinks they are of Talmudic origin.
(We can assume that Ibn Kathir was not well informed of the contents of Jewish literature, else he would not have expressed such positive opinion about them: Au.).
Imam Razi points out that if we are to imagine for a moment that the Jinn have the power to assume the form and figure of Prophets, then, surely, that will pull down the entire religious structure. Nothing would remain believable thereafter. A variety of explanations therefore, could be offered to this passage, such as, (as proposed by Zamakhshari), it was Sulayman himself who was cast on the throne as if a mere body, perhaps because of a temporary sickness. Another possibility is that the hadith that speaks of Sulayman going into seventy of his wives in a night could be alluding to this ayah. The hadith (one of whose versions is in Bukhari: Au.) says,On the authority of Abu Hurayrah, the Prophet (saws) said, “Sulayman b. Da’ud, on whom be peace, said, ‘This night I shall go around visiting my hundred or ninety-nine wives. Every one of them shall beget a fighter in the way of Allah.’ One of his companion said, ‘Allah willing.’ But Sulayman did not say, ‘Allah willing.’ So, none of his wives bore child except one which ended in a stillbirth. By Allah in whose hand is my life, if he had said, ‘Allah willing,’ they would have all fought in the way of Allah.” Qurtubi also mentions this hadith as a possible explanation.
A contemporary commentator divided the hours of the night with the number of wives to demonstrate the impossibility of the event. We could as well divide the distance between the earth and the heaven by the hours of a night to prove the impossibility of a Prophet covering the distance at the speed obtained. Or, work out the total amount of water required for a hundred people to make ablution, and the impossibility of so much water flowing out of a body. What we cannot ignore is that at the primary and earthly level of investigation and interaction, we humans are required to use reason and logic. But that does not give us license to try and understand miracles with the help of mathematical calculations (Au.).
Sayyid accepts the authenticity of the above report but does not see it connected with the explanation of this verse. Mufti Shafi` also states that although the narrative is trustworthy, none of its version says that this explains the ayah under question. Imam Bukhari, for instance, quotes this hadith under several chapters, but not in Kitab al-Tafsir. In short, it is best to leave unexplained what the Qur’an and hadith left unexplained.
What Bukhari wrote in connection with the Shayatin is as follows:
On the authority of Abu Hurayrah, the Prophet (saws) said, “Yesterday one of the giants of the Jinn suddenly appeared before me so as to distract me from the Prayer. But Allah empowered me over him, and I considered tying him up to one of the pillars of the mosque so that you could see him in the morning. But I remembered the supplication of Sulayman who said, ‘My Lord bestow on me a kingdom that should not be the share of anyone after me,’...” Rawh, the narrator after Abu Hurayrah added, “So, he returned him (the Jinn) frustrated.” The narrative is also in Muslim and Nasa’i.
Another report of Muslim (recounts another incident),Abu Darda’ has been recorded as saying that once the Prophet stood up for Prayers. We heard him say, “I seek Allah’s refuge from you.” Then he said, “I curse you with Allah’s curse” – three times. And he stretched his hand as if he was trying to seize something.
When he was out of the Prayer we asked, “Messenger of Allah, you said in the Prayer something we have not heard from you earlier. And we saw you stretching your hand?!” He replied, “Allah’s enemy Iblis came with a ball of fire to hurl it at my face. I said, ‘I seek Allah’s refuge from you’ three times. Then I said, ‘I curse you by the complete curse of Allah,’ but he did not retreat - three times. Then I thought I should seize him. By Allah, if not for our brother Sulayman’s supplication, he would have found himself tied up, an object of sport for children of Madinah” (Ibn Kathir).
A report in Ahmad adds that it was the Fajr Prayers, and that he got confused in his recitation. The report is as follows:Abu Sa`id al-Khudri says the Prophet (saws) stood up for Fajr Prayer while he was behind him. He started reciting but seemed to founder. When he was finished he said, “Had you seen me and Iblis, I seized him and kept squeezing his neck until I felt the wetness of his saliva between my thumb and index finger. If not for my brother Sulayman’s supplication, he would have found himself tied to one of the pillars of the mosque, an object of sport for children of Madinah. So, whosoever can see to it that no one comes between him and the Qiblah, let him do it” (Ibn Kathir).
Alusi, Thanwi and Shafi` add: A question might arise here about men’s power over Jinns. Can any human subjugate a Jinn unto himself. Apparently, the Qur’anic verse in question denies this. But, we must make a difference between a Prophet subjugating the Jinn and Shayatin, as species, and an individual subjugating one or two of them (the latter being possible: Au.). Alusi writes his personal experience of one of his assembly. When a certain man was provoked, he demonstrated that he had subjugated a Jinn.
We might point out another difference: Sulayman’s subjugation was complete. He could even chain them - by Allah's leave. But ordinary humans do not enjoy such powers: Au.].
Another narrative, continues Ibn Kathir, in Ahmad has `Abdullah al-Daylami saying,“I entered upon `Abdullah ibn `Amr while he was in an orchard of his called Al-Waht in Ta’if. He had his hand in the hand of a Qurayshi youth who was alleged to be drinking wine. I said to him, ‘I have received a report from you which says, “Whoever took in a gulp of wine, will have Allah not accepting his repentance for forty days; and that the wretched is one who was wretched in his mother’s womb; and that whoever went to Bayt al-Maqdis with no other motive but to Pray in it, came out of his sins like the day his mother gave him birth.”
When the youth heard about wine-drinking, he withdrew his hand and left.
`Abdullah ibn `Amr said, “I do not allow anyone to fasten upon me what I have not said. I (have actually) heard the Prophet (saws) say, ‘Whoever of my Ummah took a drink of wine, will have Allah not accepting his Prayers for forty days. If he repented, Allah will forgive. But if he returned, his forty days of Prayers will not be accepted. If he repented, Allah will forgive. But if he returned, his forty days of Prayers will not be accepted. If he repented, Allah will forgive. ‘If he repeated,’ (the narrator added) I do not know the third or fourth time, ‘it is becoming of Allah that He should make him drink a mixture of puss and blood of the inhabitants of the Fire.’” Then he (`Abdullah ibn `Amr said), “I (also) heard the Prophet say, ‘Allah created His creation in darkness. Then He cast His Light upon them. So whoever received of His Nur that day is well-guided, but he who missed it, missed the way. I say that the Pen has dried upon the knowledge of Allah.’ And I also heard him say, ‘Sulayman asked Allah for three things. He granted him two and we hope the third will be granted to us also: He asked Him for a judgment that would agree with His own judgment. He granted it to him. He asked Him for a kingdom that will not be the share of any after him. He granted him. And he asked that if anyone came out of his house intending nothing but Prayers in this mosque, will come out of his sins like the day his mother gave him birth. And we hope that Allah would have granted him this (also).”
The above is supported in parts by a hadith in Nas a’i and Ibn Majah (Ibn Kathir).

قَالَ رَبِّ اغْفِرْ لِي وَهَبْ لِي مُلْكًا لَا يَنْبَغِي لِأَحَدٍ مِنْ بَعْدِي ۖ إِنَّكَ أَنْتَ الْوَهَّابُ (35)

(38:35) He said, ‘My Lord, forgive me,56 and bestow on me a kingdom that should not be the share of anyone after me.57 Surely, You are the Great Bestower.’

56. Our own Prophet (saws) had said that he sought Allah’s forgiveness seventy times a day (Razi).

57. This tells us by implication, says Razi, that seeking Allah’s forgiveness can be the key to obtaining His blessings. Nuh (asws) had advised the same thing to his people when he said (11: 52):“O my people! Seek forgiveness of your Lord and then turn to him (in repentance). He will open up the sky in torrents upon you.”
A few others have thought however, that Sulayman wished it as a miracle of his own that he could use to strengthen his Message. Accordingly, he was given power over the Jinn, one of his specialties, which our own Prophet respected, when he refrained from tying up one of them to the mosque post.

فَسَخَّرْنَا لَهُ الرِّيحَ تَجْرِي بِأَمْرِهِ رُخَاءً حَيْثُ أَصَابَ (36)

(38:36) So We subjected the wind to him flowing gently by his command whithersoever he directed.58

58. This is how most of the Salaf explained the word “asab.” Zamakhshari, Imam Razi and Qurtubi quote a piece from Asma`i, the grammarian to prove the point. Zamakhshari offers another example.

وَالشَّيَاطِينَ كُلَّ بَنَّاءٍ وَغَوَّاصٍ (37)

(38:37) (We also subjugated) the Shayatin to him (including) every builder and diver.

وَآخَرِينَ مُقَرَّنِينَ فِي الْأَصْفَادِ (38)

(38:38) And others bound together in fetters.59

59. Just as the Jinn are invisible, their chains would also have been invisible (Shafi`).

هَٰذَا عَطَاؤُنَا فَامْنُنْ أَوْ أَمْسِكْ بِغَيْرِ حِسَابٍ (39)

(38:39) This is Our bestowal, therefore, bestow or withhold, without account.60

60. That is, Allah (swt) had allowed Sulayman to manage his kingdom the way he wished, giving whom he wished, and withholding from whom he wished without the fear of accounting in the Hereafter. This is because Allah had combined in him both a plentifully rich kingdom as well as Prophethood. Now, a rich kingship requires expension. But the fear of accounting comes as a restraining factor, especially for a Prophet. In consequence, the benefits of kingship are severely curtailed. Therefore, Sulayman was assured that there would be no accounting for what he gave or what he withheld (Alusi and Thanwi in different words).
It was in any case known that a Prophet would never intentionally spend in a wrong cause (Ruh, Shafi`).
Our Prophet was given the choice. He was asked to choose between being “a slave and Messenger” or, “a king and Prophet.” He looked at Jibril as if consulting him who advised him to be “a slave and Messenger” (Ibn Kathir).

وَإِنَّ لَهُ عِنْدَنَا لَزُلْفَىٰ وَحُسْنَ مَآبٍ (40)

(38:40) And indeed, he has closeness to Us, and a fair resort.

وَاذْكُرْ عَبْدَنَا أَيُّوبَ إِذْ نَادَىٰ رَبَّهُ أَنِّي مَسَّنِيَ الشَّيْطَانُ بِنُصْبٍ وَعَذَابٍ (41)

(38:41) And recall Our slave Ayyub when he called to his Lord, ‘Indeed, Shaytan has touched me with hardships and torment.’61

61. Details of the nature of trial, (although from Allah, but attributed to Shaytan by a noble soul: Au.), is not given anywhere in the Qur’an or hadith. Most stories have to be treated with caution. We have offered some notes while discussing ayah 84 of Surah al-Anbiya’ (21), which might be consulted once again. One of the trustworthy reports presented there, finds entry at this point in Ibn Jarir. Qurtubi recounts several stories spun around the ayah, and rejects them all as tales that should not be treated seriously.
Zamakhshari voices the opinion of most commentators when he writes about Ayyub’s attribution of his physical and mental distresses to Shaytan, that it was out of respect: you attribute good to Allah and evil to other than Him although good and bad, both are from Him. The following are quoted as other examples (26 80),“When I fall sick, He cures me.”
Or (18: 63),“And did not lead me to forgetfulness but Shaytan.”
Or, as the Prophet (saws) said,“Good is in Your Hand, and evil is not (attributed) to you.”
If the above is understood, writes Qurtubi (in sum and substance), then it will not be difficult to appreciate the statement, “Shaytan has touched me with hardships and torment.” That is, Shaytan had no role in his tribulations, and, therefore, there is no need to look into weird stories for explanation. And, the stories narrated in this regard are not only weird when attributed to a Prophet, but also, notably, not a word of them comes from our own Prophet. Regrettably, they are narrated despite the fact that we have been warned by our scholars not to treat Jewish or Christian stories seriously. Bukhari has recorded `Abdullah ibn `Abbas as having said,“O Muslims! How can you inquire with the People of the Scripture about anything while your Book which has been revealed to Allah’s Apostle is the latest of news concerning Allah? You read it undistorted, while Allah has informed you that the people of the Scripture altered what Allah wrote and altered the Scripture with their hands and said, ‘It is from Allah,’ to purchase thereby a little gain. Does not the knowledge which has come to you prevent you from asking them about anything? No, by Allah, we have never seen one of them asking you regarding what has been revealed to you!”
It should also be obvious, adds Razi, that if we are to suppose for a moment that Shaytan has any power on human beings, then, trust in Allah will be lost. Given any situation (evil or good), we would not know who its author is: Allah or Shaytan. Has not Shaytan himself admitted (14: 22):“I had no power over you except that I invited you and you responded to me.”
At best what the Qur’an leads us to believe, writes Sayyid, is that Ayyub was tried as a result of which he lost his health, wealth, and family-folks.
The above discussion was largely with Prophets in view. Thanwi points out that there is every possibility of Shaytan causing harm to the most perfect of men. But what he cannot do to anyone is to actually make him commit a sin (i.e., make him physically perform it, against his own will: Au.). The choice to do or not to do remains with man.

ارْكُضْ بِرِجْلِكَ ۖ هَٰذَا مُغْتَسَلٌ بَارِدٌ وَشَرَابٌ (42)

(38:42) (It was said), ‘Strike (the ground) with your foot: this (spring) is for a cool wash, and a drink.’62

62. He was asked to strike the ground with his foot. With one strike a spring sprouted with water wherewith he bathed and became whole again. Another strike yielded water that he could drink (Ibn Jarir).

وَوَهَبْنَا لَهُ أَهْلَهُ وَمِثْلَهُمْ مَعَهُمْ رَحْمَةً مِنَّا وَذِكْرَىٰ لِأُولِي الْأَلْبَابِ (43)

(38:43) And We bestowed on him his family and the like of them along with them, as mercy from Us and a reminder for men of understanding.63

63. The allusion perhaps is to the restoration of his family members and friends from whom he was cut off during his long illness (Au.).

وَخُذْ بِيَدِكَ ضِغْثًا فَاضْرِبْ بِهِ وَلَا تَحْنَثْ ۗ إِنَّا وَجَدْنَاهُ صَابِرًا ۚ نِعْمَ الْعَبْدُ ۖ إِنَّهُ أَوَّابٌ (44)

(38:44) And (We said), ‘Take in your hand a bundle (of twigs) and strike therewith.64 Do not break your oath.’65 Indeed We found him a steadfast man - an excellent servant and an unfailing penitent.

64. It could as well have been a bunch of grass; the word “dhighth” supports it (Zamakhshari).

65. Qatadah and Mujahid have explained that at one time during his illness Ayyub had become extremely upset with his wife (for repeating before him what Shaytan had suggested as a cure for his distresses: `Abul Rahman Ibn Jubayr), and had sworn that he would lash her a hundred times for uttering such blasphemy. (But that was a woman devoted to her husband, a Prophet, serving him through two difficult decades, so) when Ayyub had recovered, Allah commanded him to fulfill his oath, but do it by taking hundred twigs and strike her once (Ibn Jarir, Ibn Kathir).
Differences in opinion have prevailed among the jurisconsults over avoidance of a religious duty by resorting to what is termed as “hilah” whether it is allowed in Islam or not. Alusi and Thanwi state that it is not allowable where Allah’s rights or those of the humans are involved, or where a Shari`ah rule is either compromised or nullified, such as, e.g., payment of Zakah.
The hadith however, which is often quoted about an extremely sick person committing fornication with (another’s) slave-girl during the Prophet’s time, (who ordered that he be struck just once with a broom), has been questioned for its trustworthiness (Qurtubi). Alusi has two more incidents of the above nature (i.e., striking with a bunch of sticks, or a broom) but without any note on their authenticity (Au.).
To the Hanafiyyah, who cite other evidences, Hila is allowed on certain condition. Details might be seen in Fiqh works (Au.).

وَاذْكُرْ عِبَادَنَا إِبْرَاهِيمَ وَإِسْحَاقَ وَيَعْقُوبَ أُولِي الْأَيْدِي وَالْأَبْصَارِ (45)

(38:45) And recall Our slaves Ibrahim, Is-haq, and Ya`qub: men of strength and vision.66

66. That is, they were men of strong character, had a clear vision, and a proper understanding of religious truths (Ibn Jarir, Ibn Kathir from the Salaf).

إِنَّا أَخْلَصْنَاهُمْ بِخَالِصَةٍ ذِكْرَى الدَّارِ (46)

(38:46) Verily, We chose them for a quality most pure: remembrance of the final Abode.67

67. If it is asked, what is it they were chosen for, the answer is: for never losing sight of the Hereafter and reminding others of the need to prepare themselves for the great reality they are soon to encounter (Au.: based on the understanding of the Salaf as reported by Ibn Jarir).

وَإِنَّهُمْ عِنْدَنَا لَمِنَ الْمُصْطَفَيْنَ الْأَخْيَارِ (47)

(38:47) And surely, in Our sight they are of the elect and the best.

وَاذْكُرْ إِسْمَاعِيلَ وَالْيَسَعَ وَذَا الْكِفْلِ ۖ وَكُلٌّ مِنَ الْأَخْيَارِ (48)

(38:48) And recall Isma’il, Al-Yasa`68 and Dhu al-Kifl:69 each among the best.

68. Most commentators have identified him as the Prophet who succeeded Ilyas. The clue comes from Biblical sources, where he is named as Elisha, the successor of Elijah. (See 1Kings, ch. 19). But there are no hadith statements to this effect.

69. See 21: 85 for explanation.

هَٰذَا ذِكْرٌ ۚ وَإِنَّ لِلْمُتَّقِينَ لَحُسْنَ مَآبٍ (49)

(38:49) This is a reminder; and surely, for the godfearing there is a beautiful resort:

جَنَّاتِ عَدْنٍ مُفَتَّحَةً لَهُمُ الْأَبْوَابُ (50)

(38:50) Gardens of ‘Adn,70 (their) gates thrown open to them.71

70. Asad explains “`adn”: “In all the eleven instances in which the noun ‘adn occurs in the Qur’an – and of which the present is the oldest – it is used as a qualifying term for the ‘gardens’ (jannat) of paradise. This noun is derived from the verb ‘`adana,’ which primarily denotes ‘he remained [somewhere]’ or ‘he kept [to something]’, i.e., permanently: cf. the phrase ‘`adantu ‘l balad’ (‘I remained for good [or ‘settled’] in the country’). In Biblical Hebrew – which, after all, is but a very ancient Arabian dialect – the closely related noun ‘`eden’ has also the additional connotation of ‘delight’, ‘pleasure’ or ‘bliss.’ Hence the combination of the two concepts in my rendering of ‘`adn’ as ‘perpetual bliss.’“

71. That is, doors that will open and close on verbal command (Hasan: Ibn Jarir).
Although remote controlled doors have been made, sound-operated doors are still to be made in our times.
Yusuf Ali’s mind travels further than the ordinary mind. He writes, “The Final Bliss will not be a hole-and-corner thing, a pale reflection of some Palace or Retreat, where mystery reigns behind closed doors. Its doors will be open, and its inmates will be free to go in and out as they will, because their wills will be purified and brought into accord with the Universal Law.”

مُتَّكِئِينَ فِيهَا يَدْعُونَ فِيهَا بِفَاكِهَةٍ كَثِيرَةٍ وَشَرَابٍ (51)

(38:51) Reclining therein, calling therein for abundant fruit, and drink.

وَعِنْدَهُمْ قَاصِرَاتُ الطَّرْفِ أَتْرَابٌ (52)

(38:52) And by their sides (maidens) of downcast eyes,72 of equal age.73

72. Yusuf Ali removes the doubts spread by Christians with regard to physical pleasures in Paradise: “As we conceive happiness in this life, it is not complete if it is only solitary. How we hanker after some one who can share in our highest joy! That feeling is also figured here.”

73. Yusuf Ali again, “To make the social happiness complete, we want companionship of equal age. Age and youth cannot be happy together. It is not suggested that in the Timeless state figured here, there will be old age; but if it is possible to conceive of temperamental differences then, the company will be so arranged that it will be congenial. Or we can accept the type of youth and freshness as common to all in that happy state.”
Inclination towards women then, adds Thanwi, is not against piety, nor a weakness as those have thought who lack understanding.
Thanwi might have had ignorant Sufis in mind, but Christians are foremost in denying physical pleasure to man in this and the next world - a claim entirely irrational that has no basis in Scriptures or in reason. They misguide others by assuring them that in this regard they are talking from a higher moral podium. But, is not a Paradise in which there are several kinds of pleasures e.g., physical, mental, spiritual, better than one which affords only one kind, the spiritual? (Au.)

هَٰذَا مَا تُوعَدُونَ لِيَوْمِ الْحِسَابِ (53)

(38:53) This is what you were promised for the Day of Reckoning.

إِنَّ هَٰذَا لَرِزْقُنَا مَا لَهُ مِنْ نَفَادٍ (54)

(38:54) Verily, this is Our provision: that which is inexhaustive.74

74. In other words, provisions that will suffer no depletion (Au.).

هَٰذَا ۚ وَإِنَّ لِلطَّاغِينَ لَشَرَّ مَآبٍ (55)

(38:55) This! And for the transgressor, there surely awaits an evil resort:

جَهَنَّمَ يَصْلَوْنَهَا فَبِئْسَ الْمِهَادُ (56)

(38:56) Jahannum, where they are roasted,75 and an evil cradling.

75. Or, “(into) which they will enter (to be roasted)" - Alusi.

هَٰذَا فَلْيَذُوقُوهُ حَمِيمٌ وَغَسَّاقٌ (57)

(38:57) This, so let them taste it: boiling water and puss.76

76. Although “puss” is the preferred meaning, another interpretation of the word “ghassaq” that came down from authorities such as Ibn Jurayj and Dahhak is that the allusion is to extremely cold liquid in contrast with the extremely hot liquid “hamim” (Ibn Jarir). There have been other explanations from the Salaf, which, if put together would lead us to believe that there is a valley in Hell in which will be collected puss, blood, tears, urine and other wastes of the dwellers of Hell mixed with the poison discharged by scorpions, snakes and other poisonous animals - out of which the dwellers will drink. It could get as cold to be as torturous as boiling water (Qurtubi, Alusi and others).
A hadith on the authority of Abu Sa`id al-Khudri and preserved by Tirmidhi (who declared it weak: Au.), Ahmad, (Sahih of) Ibn Hibban and Hakim who declared it worthy of Sahih works says,“If a bucket of ghassaq were to be poured into this world, it will putrefy its people” (Alusi).

وَآخَرُ مِنْ شَكْلِهِ أَزْوَاجٌ (58)

(38:58) And others of its kind,77 coupled together.

77. That is, other punishments (Ibn Jarir).

هَٰذَا فَوْجٌ مُقْتَحِمٌ مَعَكُمْ ۖ لَا مَرْحَبًا بِهِمْ ۚ إِنَّهُمْ صَالُو النَّارِ (59)

(38:59) ‘This (they will say) is a troop rushing in headlong with you. No Welcome for them.78 assuredly, they shall roast in the Fire.’79

78. “In Arabic usage, the phrase ‘no welcome to them’ or ‘to you’ (la marhaban bihim, resp., bikum) is equivalent to a curse. In this context – carried on into the next verse – it expresses a mutual disavowal of the seducers and the seduced” (Asad).

79. This will be said by those who will already be there in the Fire, addressing newcomers. It is in the same sense as (7: 38),“Every time a nation enters (into the Fire), it will curse its sister (nation)” (Ibn Jarir).
It has also been said that the first part of the verse viz., ‘This is a troop rushing in headlong with you,’ will be said by the keepers of Fire, while the second part, ‘No Welcome for them. Assuredly, they shall roast in the Fire,’ by the unbelievers already in Hell (Razi). This opinion has been attributed to Ibn `Abbas (Qurtubi).

قَالُوا بَلْ أَنْتُمْ لَا مَرْحَبًا بِكُمْ ۖ أَنْتُمْ قَدَّمْتُمُوهُ لَنَا ۖ فَبِئْسَ الْقَرَارُ (60)

(38:60) They will reply, ‘But rather, it is you for whom there is no welcome. You have brought this upon us; so, an evil place of rest.’80

80. This will be said by the new entrants (Ibn Jarir). To summarize Shabbir, “The above two verses refer to the conversation between the companions of the Fire when one of them will be posted at the gates of Hell. First group will be of the leaders in unfaith. Then will appear their followers. When the leaders sight the second group, they will say, ‘Look! Another group is being forced forward about to jump into Hell. How unwelcome!’ Those who follow them will respond, ‘You say unwelcome?! May you not be welcome wherever you go? Is it not you who brought us here? Do we have any other place to go? Do we have a choice but to suffer here together?’

قَالُوا رَبَّنَا مَنْ قَدَّمَ لَنَا هَٰذَا فَزِدْهُ عَذَابًا ضِعْفًا فِي النَّارِ (61)

(38:61) They will say, ‘O our Lord, whoso brought this upon us,- add to him a double chastisement in the Fire.’

وَقَالُوا مَا لَنَا لَا نَرَىٰ رِجَالًا كُنَّا نَعُدُّهُمْ مِنَ الْأَشْرَارِ (62)

(38:62) And they will say, ‘How is it with us that we do not see men here whom we counted among the evil ones?81

81. This is what the likes of Abu Jahl, Walid b. al-Mughira and others will say about the likes of Bilal, Suhayb, Salman and others (Ibn Jarir, Qurtubi).
They considered them as evil ones either because they were poor and not of the same social class as they, or because they were not of the same religion as which they followed (Razi).
To paraphrase verses 65 to 68, “I am a warner, warning you of the events that you will encounter with death. It is a great news that you are turning away from. Remember! There is no deity save one Allah. He forces everyone to submission - not the living beings alone, but rather, all that there is, living or non-living. The demand of the fact of there being just One God is that He should subdue all and enforce His will on all. However, it must not be imagined that He merely controls the created, but rather, He is the Mighty Lord who is also the Sustainer who nurtures His creation. Yet, if He does not punish those who have a tiny bit of choice to do or not do His will, it is because He is very Forgiving” (Razi: abridged and slightly modified).
And, to take the paraphrasing further to include the following couple of verses, it could be added, “Man’s refusal to go along on the path of spiritual development was not an unexpected event for the Lord of the worlds; even angels – going by his qualities – had predicted this and had in fact disputed with their Lord over the new creation. But, they did not know that there was right there among them – although of a different genus – he who was worse than Adam: Iblis. He will cause to take great many of them to perdition” (Au.).

أَتَّخَذْنَاهُمْ سِخْرِيًّا أَمْ زَاغَتْ عَنْهُمُ الْأَبْصَارُ (63)

(38:63) We took them for a laughing-stock! Or, do the eyes swerve away from them (now)?’82

82. That is, are they somewhere around in Hell without us being able to spot them? (Ibn Jarir)
Mujahid said that Abu Jahl will say, “What’ with me, I do not see Bilal, Suhayb, `Ammar, and so and so?” (Ibn Kathir).

إِنَّ ذَٰلِكَ لَحَقٌّ تَخَاصُمُ أَهْلِ النَّارِ (64)

(38:64) Surely, that is true: the wrangling of the companions of the Fire.83

83. That is, one might wonder: what with all the sufferings and burnings, what with the extremely hot and cold drinking, will the inhabitants of the Fire have any energy to be wrangling among themselves? The answer is, “this is the truth: the wrangling of the inhabitants of the Fire” (Shabbir).

قُلْ إِنَّمَا أَنَا مُنْذِرٌ ۖ وَمَا مِنْ إِلَٰهٍ إِلَّا اللَّهُ الْوَاحِدُ الْقَهَّارُ (65)

(38:65) Say, ‘Indeed, I am only a warner; no deity there is, but Allah, the One, the Subduer.

رَبُّ السَّمَاوَاتِ وَالْأَرْضِ وَمَا بَيْنَهُمَا الْعَزِيزُ الْغَفَّارُ (66)

(38:66) Lord of the heavens and the earth, and what is between them: the All-mighty, the All-forgiving.’

قُلْ هُوَ نَبَأٌ عَظِيمٌ (67)

(38:67) Say, ‘That is a great tiding,84

84. It is something which only the extremely heedless can ignore (Zamakhshari).

أَنْتُمْ عَنْهُ مُعْرِضُونَ (68)

(38:68) From which you are turning away.

مَا كَانَ لِيَ مِنْ عِلْمٍ بِالْمَلَإِ الْأَعْلَىٰ إِذْ يَخْتَصِمُونَ (69)

(38:69) I had no knowledge of the High Council,85 when they were disputing.86

85. We may not forget that “mala’” is for a group of people who stand out from others because of their achievements, who command awe and fill the eyes of an onlooker.

86. The allusion is to the angels disputing among themselves the usefulness of Adam’s creation, when they had been informed about it (Ibn Jarir, Ibn Kathir).
In reference to disputation, another hadith could be cited, which speaks of the interest angels take in human affairs. Mu`adh ibn Jabal reports: One morning the Prophet was held back from us for the dawn Prayer until we began to see the sun’s horns. Then he emerged in haste. The call for starting the Prayer was made. He led in the Prayer, shortening it. After he had said the termination formula, he said, “Remain in your rows.” Then he turned to us and said, “Let me tell you what held me back. This morning I rose up after the night and Prayed as much as I was destined to. Then I dozed off in my Prayer, until I felt heavy. And lo! I was in the presence of my Lord, the Exalted, the Supreme - in the best form. He asked, ‘Muhammad! What are the angels of the upper-most constellation disputing over?’ I said, ‘I do not know, my Lord!’ He asked, ‘Muhammad! What are the angels of the upper-most constellation disputing over?’ I replied, `I do not know, my Lord!’ He repeated, ‘Muhammad! What are the angels of the upper-most constellation disputing over?’ I answered, ‘I do not know, my Lord!’ Then I saw Him placing His palm between my shoulders until I felt the coldness of His fingers over my breast, and everything became clear to me. And I knew. Then He asked, ‘Muhammad! What are the angels of the upper constellation disputing over?’ I said, ‘Over expiations and ranks.’ He asked, ‘What are the expiations?’ I replied, ‘Walking over towards the mosques, sitting in the mosques after the Prayers and doing the ablution well despite discomfort.’ He asked, ‘What are the ranks.’ I replied, ‘Feeding (the people), kind words, and Prayers when people are asleep.’ He said, ‘Ask.’ I asked, ‘O Allah. I ask you for doing of the good deeds, avoidance of evil deeds, love of the poor and the humble, that You forgive me and show me mercy. And, when You wish tribulation for a people, deal me death untried. And I seek Your love, the love of those who love You, and love of the deeds that take one nearer to You.’” Then the Prophet added, “This is the truth, therefore, learn and teach.” – Ibn Kathir. (Ahmad, Tirmidhi, Ibn Khuzaymah in “Kitab al-Tawhid,” and in several other books of Traditions, through dozens of different narrators, with variations in words, additions and deletions, with some experts declaring the report weak, but others as trustworthy, such as Haythami, Hafiz, Hakim, Ahmad Shakir and Tirmidhi, the last of whom reports that when he spoke to Imam Bukhari about it, he said it was trustworthy) – Au.
The hadith is also known as “Hadith Ikhtisam al-Mala` al-A`la” meaning, “Hadith concerning the dispute between angels of the highest constellation” (Au.).
The companionship of `Abdul Rahman b. `A’ish has been questioned by some scholars. Some say he never met with the Prophet. Nevertheless, various other versions of the hadith have been narrated by the following Companions of the Prophet: Ibn `Abbas, Thawban, `Abdullah ibn `Umar, Abu Umamah, Abu Rafe`, Abu Hurayrah, Anas, `Adiyy b. Hatim and Abu `Ubaydah b. al-Jarrah. (Au.).
Alusi informs us that some scholars have thought that the Ikhtisam al-Mala` in discussion of the ayah actually refers to the hadith above.

إِنْ يُوحَىٰ إِلَيَّ إِلَّا أَنَّمَا أَنَا نَذِيرٌ مُبِينٌ (70)

(38:70) All that is revealed to me is that I am a clear warner.’87

87. This much-occurring Qur’anic term has both the connotations of “being clear [by itself]” as well as “making clear” (Au.).
Yusuf Ali explains one aspect: “‘Mubin’ (implies) (1) that the warning should be clear and perspicuous; there should be no mincing of matters, no ambiguity, no compromise with evil, vii. 184; (2) that the warning should be delivered publicly, before all people, in spite of opposition and persecution.”
The manner of expression of this little passage seems to be conveying to us the truth that although a Prophet is sent with several purposes in sight, the gist of the message, the crowning truth and the matter of paramount importance is that the Prophet (saws) is a warner. He warns of most drastic things to happen in the Hereafter (based on Zamakhshari).

إِذْ قَالَ رَبُّكَ لِلْمَلَائِكَةِ إِنِّي خَالِقٌ بَشَرًا مِنْ طِينٍ (71)

(38:71) When your Lord said to the angels, ‘I am about to create a human being88 from clay.

88. The lexicon meaning of the word “bashar” is ‘someone who is bare of hair and wool,’ and is applicable to human beings in this sense (Alusi). Hence, “basharahu” would mean he pared or trimmed (a hide) – Lane.

فَإِذَا سَوَّيْتُهُ وَنَفَخْتُ فِيهِ مِنْ رُوحِي فَقَعُوا لَهُ سَاجِدِينَ (72)

(38:72) So, when I have fashioned him and have blown into him a spirit from Me,89 then fall you all in prostration unto him.’90

89. “Min Ruhi” has been explained by Dahhak as meaning, “My power” (Ibn Jarir); i.e., “when I have infused some of My powers in him,” perhaps meaning, “some of My Qualities” (Au.).
On the rational plain, writes Razi, it is unimaginable that man’s spirit should be “a part of Allah’s own substance.” For, that would mean Allah (swt) is made up of parts that go to make the “whole” of Him. But one that is made up of parts is a composite substance, and not one substance, which is unimaginable of Allah since, a composite being has to be composed by another, and is, in consequence, “possible of existence” as against Allah, who is a “necessary Being.” As for the “spirit” we do not know its reality, but the closest possible explanation is that it is a clear substance, shining, made of the best of elements, and, sacrosanct; and that, because of its subtleness, it can pass through bodies as fast as light through air, and as successfully as heat through an element.

90. Apart from others, one reason the event was repeated here was to impress upon the Quraysh that a single sin of a stubborn Iblis condemned him to Hellfire for ever, how could you, who carry mountains of sins upon yourselves ever aspire to Paradise? (Alusi).

فَسَجَدَ الْمَلَائِكَةُ كُلُّهُمْ أَجْمَعُونَ (73)

(38:73) So the angels fell prostrate, all of them together.91

91. That is, all the angels who were then there in the heavens (Ibn Jarir).

إِلَّا إِبْلِيسَ اسْتَكْبَرَ وَكَانَ مِنَ الْكَافِرِينَ (74)

(38:74) Except for Iblees. He waxed proud and was of the unbelievers.92

92. That is, Ibn `Abbas said, (although living among the angels), he was an unbeliever in Allah’s knowledge (Ibn Jarir). Many other commentators have expressed the same opinion.

قَالَ يَا إِبْلِيسُ مَا مَنَعَكَ أَنْ تَسْجُدَ لِمَا خَلَقْتُ بِيَدَيَّ ۖ أَسْتَكْبَرْتَ أَمْ كُنْتَ مِنَ الْعَالِينَ (75)

(38:75) He asked, ‘O Iblees. What prevented you that you should prostrate yourself unto one I created with My two hands?93 Did you wax proud, or are you of the lofty ones?’

93. That is, how could you O Iblis, refuse to kowtow to him whom I created, and, therefore, it is I who knows best who stands where!? (from Zamakhshari).
What is the meaning assigned to the words, “I created with My two hands?” Most classical commentators have not dealt with the question but in passing, such as, for example, Ibn Jarir who points out that according to Mujahid there are four that Allah (swt) created with his Hands: “Adam, the `Adn Paradise, `Arsh and the Pen.” Hadith literature counts a few more. Shawkani quotes a hadith preserved by Ibn Abi Dunya, Abu al-Sheikh (in his Al-`Azamah) and Bayhaqi (in his Asma wa Sifat), on the authority of `Abdullah ibn al-Harith,The Prophet said, “There are three that Allah created with His own Hands: He created Adam with His Hand, He wrote Tawrah with His Hand, and planted Firdaws with His Hand.” It is declared Sahih by Albani and mentioned by Dhahabi in his “`Uluww” (Sayyid Ibrahim).
Ibn Qayyim has pointed out that whoever explained “bi-yadayya” as “blessings” committed an error. Qurtubi however, has a clear and correct explanation: “Yadayya” has been added by way of honor to the human beings. (It was as if said to Iblis, “Here is someone, a prize creation, so will you prostrate yourself to him?”: Au.).
Others, such as Alusi and Thanwi have said that the allusion is to the special attention paid during the creation. Creation of Adam was quite unlike the creation of his progeny. The latter acquire existence through a process of creation not requiring special attention.
Another explanation, based on Arabic usage is that “yadayya” is for power (Au.).
Imam Razi devotes a couple of pages to discuss the several meanings that could be attributed but which cannot be right. He also contends that to think of the creation “with His own hands” in the literal sense presents several difficulties and rejects as wrong any opinion that attributes parts and limbs to Allah. To abridge what he writes, (1) He who attributes parts and limbs to Allah has to either (a) restrict himself to those organs that have been mentioned in the Qur’an, or, (b) add over them. If the former position is adopted then, he must accept that Allah (swt) has a flat face (following the usage, “Everything will encounter destruction except His Face”: 28: 88); He has several eyes (following the usage, “[Nuh’s boat] was sailing under Our eyes”: 54: 15); has just one side (following the usage, “O my woe over the excesses I committed on one side of Allah”: 39: 56); allow for several hands (e.g., “Of what Our hands have wrought”: 36: 71); but a single shank (following, “The day the Shank will be bared”: 68: 42), etc. (2) If He is allowed in our conception to be incapable of movement, then He is bound to remain confined to one place, but if we allow Him to move from place to place, then He is subjected to change: He would then be considered as one of those (about whom Ibrahim) said, “I do not approve of those that go down”: 6: 86; (3) Also, if He is allowed to move down every night from the `Arsh to the firmament closest to the earth then we can ask, “Is He still in control of the `Arsh and the firmaments above or not?” (4) It is admitted that He is greater than the `Arsh and that the `Arsh is greater than the firmaments. How can then the area under the `Arsh accommodate Him? (5) It is known that the universe is spherical. If He is considered right above the humans in the Heaven, then He is limited, but if considered all around them, then He becomes spherical. (6) If He is considered to be in the firmament closest to the earth during the last third part of the night, then, since the earth is spherical, He has to be everywhere at the same time. In short, there are many arguments to counter the anthropomorphists (“mushabbihin).” In the light of the above, we are not allowed to imagine parts and limbs for Allah, nor are we allowed to interpret the word “yadayya” literally as “two hands.” Perhaps the best one can do, ends Razi, is to say that “yadayya” indicates special attention.
It should be evident on some consideration that the solution the Imam offers is also not wholly satisfactory. Therefore, it is best to go by the opinion of the majority of the “Ahl al-Sunnah wa al-Jama`ah” to say, as in the tenets of faith worked out by Imam Abu Ja`far Tahawi, in the well-known `Aqeedah Tahawiyyah. He writes there,“Our Lord, the Exalted, the Supreme, is qualified with the Attributes of Oneness, characterized with the characteristics unique to Him, with none of the creations sharing the same meaning. For our Lord is above limits and confines, parts, limbs and instruments. The six directions cannot contain Him in contrast to the creations.”
Imam Tahawi’s commentator, Ibn Abi al-`Izz explains the above lines:
"With reference to the above words we can say that there are three kinds of people: 1) Those who deny, 2) those who confirm, and 3) those who seek details. The last mentioned are the followers of the pious predecessors. They neither reject nor accept until the issue is clear to them. They accept what is clearly stated and reject what has been denied. But among the later generations, these words acquired ambiguity in their usage, as happens to be the case with many of the technical terms of Islam. As a result, not everyone seems to be using the words in the same sense. Consequently, there are those who deny both the true as well as the false. They report on behalf of those who accept things that they did not utter. There are others of those who confirm but who introduce connotations that are not part of it. In this they are opposed to the earliest scholars as well as what the Qur’an and the Criteria lead us to, since neither the Qur’an nor the Sunnah have said anything about their acceptance or rejection. It is not for us to attribute to Allah Most High what He did not attribute to Himself nor did the Prophet (on whom be peace): neither in conformity nor in denial. In these matters we are followers and not innovators.
"It is required of us to confirm in matters of Attributes what Allah and His Messenger confirmed, and deny, what Allah and His Messenger have denied. Accordingly, the words that have appeared in the texts alone might be employed while accepting or denying. As for those words about which there is neither confirmation nor denial, they may be left suspended until it can be determined what the speaker intended. If the meaning were to be correct, it should be acknowledged. It must be observed that the expression of the meaning has to be in the words of the texts themselves, and not those that carry ambiguity, unless there were to be a pressing need for it, but, in such a case, it should be provided with the context that gives the intended meaning clearly.
"The Sheikh (Tahawi), may Allah show him mercy, has intended to refute those of the anthropomorphists who say: Allah has a body, or that He has a torso, or limbs, etc. Allah is exalted high above what they allege. The meaning that the Sheikh intended by his denial is true. But, after him came people who introduced new connotations both true as well as false. That needs to be explained and is as follows. There was agreement between the pious forefathers that the people do not know Allah’s limits, and that they should not place a limit to any of His Attributes.
"Abu Da’ud Tayalisi said: 'Sufyan Thawri, Sho`ba, Hammad b. Zayd, Hammad b. Salamah, Sharik and Abu `Uwanah would not set limits, would not commit anthropomorphism, and would not strike similes. They narrated reports without saying "how." When inquired, they would speak from the reports alone.'
"Now, it is known that a limit or a boundary is something that helps separate a thing from another and by which a thing can be distinguished from another. Allah Most High does not dwell in His creation, nor is dependent for His existence upon them. Rather, He subsists by Himself and by Whom all else subsists. Consequently, the word “limit” cannot be used in a way that will contradict the above. For, behind its denial, there is nothing but the denial of the existence of the Lord Himself and the denial of His Reality. As for the limits pertaining to knowledge and the Word, these are limits assigned to Him by the people. This is something that is rejected by the Ahl al Sunnah by consensus.
"Abu al Qasim al Qushayri has written: 'I heard `Abdul Rahman al Sulami, who heard from Abu Mansur b. `Abdullah, who heard from Abu al Hasan al `Anbari, who heard Sahal b. `Abdullah al Tustari say when asked about the Person of Allah, "Allah’s Person is Qualified with Knowledge, one who cannot be encompassed in limits, who cannot be seen in this world. He is present with the truths of faith, without limits, beyond comprehension, and not incarnated (in anyone or anything). The eyes will see Him in the next world. He is apparent in His Kingdom and in His Power, yet has veiled His creation from knowing the essence of His Person, leading them (to Himself) by His signs. Therefore, the hearts recognize Him. And the eyes will see Him. The believers will look at Him with their eyes, but without comprehending Him and without encompassing Him to the full.”'
"As for the words 'parts,' 'limbs' and 'instruments,' the deniers use them to deny certain of His Qualities that are proven by the irrefutable texts: such as those that speak of Hand and Face.
"Abu Hanifah, may Allah be pleased with him, said in his Al Fiqh al Akbar: 'He has Hands, Face and a Person, as He spoke of them in the Qur’an. He possesses them as Attributes, without us questioning the how of them. It should not be said that by the Hands He meant Power or Blessing, for that denies Him an Attribute.'
'Nevertheless, it should not be thought by these Attributes that they are limbs or members of the body, or instruments, or parts of the body. For any part is a part of a whole. But Allah Most High is One, the Eternal, who cannot be divided, Glorified is He. The concept of limbs presupposes divisions. Allah is Exalted above that. Organs of a body have the sense of accruing benefit or earning something for themselves. So also, instruments help in certain functions of gaining an advantage or removing a harm. But all these concepts are un-befitting of Allah Most High. Accordingly, these have not been mentioned in the list of Attributes of Allah. These words themselves lend the right meaning, and are free from possibilities and unbecoming probabilities. Therefore, it is incumbent that the words be not given new meanings, either in denial or in acceptance, in order that neither an erroneous meaning is attached to them nor a correct meaning is denied. Undeniably, the words that have been used here are open to misuse.'
"Insofar as the word 'direction' is concerned, sometimes it is used for indicating what is existent and sometimes for what is non-existent. Now, we know that there is nothing in true existence except the Creator and the created. Therefore, if by pointing to a 'direction,' the allusion is to something that is present apart from Allah, then that thing has to be a created being. As for Allah, He is not bound by anything and cannot be encompassed by His creation - Exalted He is above that. And, if what is meant by pointing to a direction is something that is non-existent, over and above the created world, then, nothing exists in that realm except Allah Most High, the One. Now, if it is said that He is in a particular direction and that, in this particular sense it is alright to say so, then the answer would be that the meaning of the words then would be that He is above where His creations end. In other words, He is above all, superseding everything.
"Now, the deniers of the term 'direction' (when used for Allah) - those who meant to deny the 'above all' sense through their denial - say in defense of their statements the following: All directions are creations of Allah. He existed before the directions existed. Now, if someone says that He is in a certain 'direction,' then he declares a created being as pre-existent. As if, the One who was above a direction came to be contained in it.
"This kind of argument leads us to believe that He is not within any part of His creation, whether we call it direction or anything else. This of course is true. But, direction itself does not enjoy an existence of its own. Rather, it is a thing of convention. Nonetheless, there is no doubt about it that directions have no limit, and that what is not found in what is limitless, has no existence.
"The Sheikh’s words, may Allah show him mercy, 'The six directions cannot contain Him in contrast to the creations,' is in the sense that none of His creations can encompass Him. Rather, He encompasses everything and is above them. The Sheikh further elaborates this when He adds, later in this work, that Allah is, 'overencompassing everything, and He is above all.' Therefore, if we put together his two statements, that is, 'The six directions cannot contain Him in contrast to the creations,' and, 'overencompassing everything, and He is above all,' then it can be deduced that the meaning he intended is that He is not contained by anything, nor can anything encompass Him, as it can happen to the created beings, Allah encompasses everything, and that He is above everything.
"Invariably, the ignorant suffer various distortions in the meaning; especially when things such as Allah coming down to the earth’s firmament every night are spoken of. They imagine that when He descends, as informed by the Prophet (saws), then the `Arsh is above Him, and that, He is then, confined between two heavens. This kind of thinking is contrary to the consensus of opinion of the pious fore-fathers, as also contrary to the Book and the Sunnah.
"Sheikh al-Islam Abu `Uthman b. `Abd al-Rahman al-Sabuni says he heard his teacher Abu Mansur b. Hammad say, after he spoke of the descending down of Allah: 'Abu Hanifah was asked about it. He replied, "Yes, He descends, without (us being able to understand) the how of it."'
"Some others, unable to reconcile things, because of the lack of a thorough understanding of the Qur’an and Sunnah and the statements of the earliest scholars, are left quite puzzled. They resort to denial that Allah is above the `Arsh. They say: 'He is neither attached to it nor detached, neither within nor without (the created world).' Thus they describe Him with the Attributes of non-existence and what is impossible in itself. They do not describe Him in the manner He described Himself as being High above and over the `Arsh."
Quotation from Ibn Abi al-`Izz ends here.

قَالَ أَنَا خَيْرٌ مِنْهُ ۖ خَلَقْتَنِي مِنْ نَارٍ وَخَلَقْتَهُ مِنْ طِينٍ (76)

(38:76) He replied, ‘I am better than he. You created me of Fire, and created him of clay.’

قَالَ فَاخْرُجْ مِنْهَا فَإِنَّكَ رَجِيمٌ (77)

(38:77) He said, ‘Then out you go from here, you are an outcast.94

94. “Rajim” carries both the connotations of an outcast denied every blessing as well as one stoned (in this case flung) with flames whenever he tries to get any nearer to the abode of the angels than allowed (Au.).
It might also be noted that the crime of refusal to obey on the part of Iblis was greater in magnitude because it was verbal (and not simply failure to act: Au.) - Alusi.
The result of the expulsion from the heavens was that he who was originally bright became dark, ugly after he was pretty, and gruesome after he was shining (Zamakhshari).

وَإِنَّ عَلَيْكَ لَعْنَتِي إِلَىٰ يَوْمِ الدِّينِ (78)

(38:78) And, surely, upon you shall rest My curse, till the Day of Reckoning.’95

95. The words “until the Day of Reckoning” should not lead someone to believe, as some of the Sufis do, that he will be relieved of the curse and punishment on the Day of Judgment, but rather, his punishments will be multiplied with other varieties added (Alusi).

قَالَ رَبِّ فَأَنْظِرْنِي إِلَىٰ يَوْمِ يُبْعَثُونَ (79)

(38:79) He asked, ‘My Lord. Respite me till the day they are resurrected.’96

96. How did Iblis know that there is going to be a Day of Reckoning? Alusi answers that either he must have heard it from the angels (of High Council) or, could have rightly guessed it from the nature of the world that it should have a Day of end, and from Adam’s nature that he and his progeny will do each other wrongs and so will have to be subjected to reckoning.

قَالَ فَإِنَّكَ مِنَ الْمُنْظَرِينَ (80)

(38:80) He said, ‘Then you are among those respited;

إِلَىٰ يَوْمِ الْوَقْتِ الْمَعْلُومِ (81)

(38:81) Until a known Day.’

قَالَ فَبِعِزَّتِكَ لَأُغْوِيَنَّهُمْ أَجْمَعِينَ (82)

(38:82) He claimed, ‘By Your Might,97 I shall seduce them, all.

97. Yusuf Ali comments on Satan’s oath by Allah’s power, “This phrase, this oath of Satan, is a fresh point introduced in this passage, because here we are dealing with Power - the Power of Good contrasted with Evil,- the Power of Allah as contrasted with the power that we see in our earthly affairs. Satan acknowledges that even his Power, such as it is, has no reality except in so far as it is permitted to operate by Allah in Allah’s wise and universal Plan, and that it cannot harm the true and sincere worshippers of Allah.”

إِلَّا عِبَادَكَ مِنْهُمُ الْمُخْلَصِينَ (83)

(38:83) Except for Your chosen slaves from among them.’

قَالَ فَالْحَقُّ وَالْحَقَّ أَقُولُ (84)

(38:84) (He replied, ‘This is) the truth.98 And I say the truth;
‏

98. This has also been understood to mean, “I am the Truth, and I say the Truth” (Zamakhshari, Shawkani from Mujahid).

لَأَمْلَأَنَّ جَهَنَّمَ مِنْكَ وَمِمَّنْ تَبِعَكَ مِنْهُمْ أَجْمَعِينَ (85)

(38:85) I shall surely fill Jahannum with you and with those who follow you, all together.’99

99. That is, anyone who followed you, whether of the Jinn or mankind, shall end in Hell, none shall be spared (Zamakhshari).
“The punishment of defiance, disobedience, and rebellion is inevitable and just, and the followers who chose to identify themselves with the disobedience must suffer as well as the leaders” (Yusuf Ali).

قُلْ مَا أَسْأَلُكُمْ عَلَيْهِ مِنْ أَجْرٍ وَمَا أَنَا مِنَ الْمُتَكَلِّفِينَ (86)

(38:86) Say, ‘I do not seek wage for this, neither am I of the affecters.100

100. Or, to put it differently, “I am not ceremonial, artificial, a dissimulator, or someone who takes such things upon himself as he cannot execute” (Au.).
In Yusuf Ali’s words: “Mutakallif:- a man who pretends to things that are not true, or declares as facts things that do not exist, one who takes upon himself tasks to which he is not equal. True prophets are not people of that kind.”‏
Qurtubi adds a narrative brought to us by Nafi` (Ibn `Umar’s freed-slave), he from Ibn `Umar who said,Once the Prophet was traveling by night when they passed by a man squatted near his water tank. `Umar asked him, “O owner of the tank. Has any wild animal drunk from your tank this night?” The Prophet interjected, “O owner of the tank. Do not tell him. This is being fastidious (mutakallif). The wild beasts took away in their belly what was their share, while that which is left is a drink pure for us.”
The report was declared as munkar by quite a few, but Ibn Hibban treated a questionable narrator as trustworthy while Imam Malik thought it worth to give space to this hadith in his Muwatta' (Au.).
Shawkani cites other references in Hadith works. `Umar’s words are preserved in Bukhari,“We were forbidden affectation (or fastidiousness).” And Tabarani, Hakim and Bayhaqi report on the authority of Salman that he said,“The Prophet forbid us that we stretch ourselves unnecessarily for a guest.” (Haythami also mentioned it in his “Majma`” saying that its narrators are those of the Sahih works except Tusi who was trustworthy anyway. Albani also declared it Sahih: S. Ibrahim).
Ibn Mas`ud has said that if one does not know, let him say he does not know. To air opinion about what one does not know is to indulge in “takalluf” (Ibn Kathir and others). In fact, some have pointed out that to say, “I do not know” speaks of a man‘s depth of knowledge.
Zamakhshari, and following him Alusi, report that according to some scholars pretentious behavior (takalluf) implies one of the three: to descend from one’s position, to try to reach out to what one cannot achieve, and to say what one has no knowledge of. And, Sufi Thanwi points out, if you looked at the Masha’ikh and scholars of our time, you will discover that most of them are of mutakallifin.

إِنْ هُوَ إِلَّا ذِكْرٌ لِلْعَالَمِينَ (87)

(38:87) It is not but a Reminder for the worlds.

وَلَتَعْلَمُنَّ نَبَأَهُ بَعْدَ حِينٍ (88)

(38:88) And you shall surely know its tiding after a while.’101

101. The allusion is to death in reference to individuals, and to Badr in reference to the Quraysh (Au.).