Tafsir of Sad 38:12

Tafsir of Surah Sad, Verses 12-26 (Excerpt from Mafatih al-Ghayb)

{كذبت قبلهم قوم نوح وعاد وفرعون ذو الاوتاد * وثمود وقوم لوط وأصحاب لئيكة * أولئك الاحزاب * إن كل إلا كذب الرسل فحق عقاب * وما ينظر * هؤلآء إلا صيحة واحدة ما لها من فواق}

Translation: "Before them denied the people of Noah, and 'Ad, and Pharaoh, the man of the pegs (or stakes) * and Thamud, and the people of Lot, and the companions of the Wood * Those were the confederates (or parties) * Every one of them denied the messengers, so My punishment was due * And these [disbelievers] await nothing but a single blast, with no pause for recovery."

Exegesis: When the opponents questioned the truth of the Resurrection and the coming of punishment due to their current ease, Allah clarifies in these verses that the nations of previous prophets were similarly heedless and slow to reflect until the punishment finally befell them. This serves as a warning to the current disbelievers who deny the Messenger's news of impending doom.

Allah mentions six groups who denied their messengers:

1. The people of Noah (peace be upon him): Destroyed by drowning/the Flood after rejecting Noah.
2. 'Ad (people of Hud): Destroyed by the wind.
3. Pharaoh: Destroyed by drowning along with his people after rejecting Moses.
4. Thamud (people of Salih): Destroyed by a terrifying sound (ṣayḥa).
5. The people of Lot: Destroyed by being cast down/overturned (khasf).
6. The companions of the Wood (people of Shu'ayb): Destroyed by the punishment of the Day of the Cloud (Yawm al-Ẓillah).

Regarding Pharaoh being described as "the man of the pegs" (ذو الاوتاد): There are several interpretations:

1. The word awtād (pegs/stakes) originally refers to the stability of a tent secured by stakes. It is metaphorically used for the firm establishment of power and kingship. This interpretation is preferred by Al-Qadi, as describing his powerful kingdom enhances the severity of the divine punishment that struck him despite his might.
2. He used to torture people by stretching their limbs to four stakes fixed in the air, driving a peg into each limb, leaving them suspended until death.
3. He would stretch the tortured person between four stakes fixed in the ground and set scorpions and snakes upon them.
4. Qatadah said they were stakes, ropes, and places for amusement/play (malāʿib) used in his court.
5. His armies were numerous, well-equipped, and powerful. They frequently used stakes to secure their camps and solidify their dominion, just as a peg strengthens a structure.

Regarding {أولئك الاحزاب} (Those were the confederates/parties):

1. These mentioned nations formed confederacies against their prophets, and Allah destroyed them. This implies that the people of Muhammad (PBUH) are also a contingent (jund) of such confederates, thus warning them by citing the fate of those before them.
2. It is an emphasis on their strength and multitude, similar to saying "So-and-so is the man." If such powerful confederacies met destruction, how much worse would be the fate of these weak, current disbelievers?

Whether they believe these historical accounts or not, they are warned. If they believe, it is a direct warning. If they disbelieve, the remnants of these events still suggest the possibility, and repeated mention itself necessitates caution.

{إن كل إلا كذب الرسل فحق عقاب} (Every one of them denied the messengers, so My punishment was due): Since all these groups denied their prophets regarding both promises (reward) and warnings (punishment), the punishment was inevitably due, even if delayed. This is meant to deter the listeners.

{وما ينظر هؤلآء إلا صيحة واحدة ما لها من فواق} (And these await nothing but a single blast, with no pause for recovery): Although their worldly destruction was delayed, it is as if it has already occurred. They await only one single, sudden blast. There are two interpretations for this ṣayḥa (blast):

1. It refers to a punishment that will suddenly overwhelm them all at once, like when the poet says, "Time cried out a blast against the family of Barmak." This is similar to the verse: {Do they await anything except a fate like that of the former peoples?} (Jonah: 102).
2. It refers to the single blast of the Trumpet on the Day of Resurrection, as mentioned in Surah Ya-Sin: {They await only a single blast that will seize them while they are preoccupied in trade} (Ya-Sin: 49). The meaning is that even if they escape worldly punishment, the punishment of the Hereafter is prepared for them. Their waiting makes it seem imminent, like someone eagerly anticipating an arrival.

Regarding {ما لها من فواق} (with no pause for recovery): Fawāq (with fatḥa or ḍamma) refers to the time between two milkings of a she-camel, originating from awfaqa (to return). It signifies a return to a previous state (like recovery from illness).

• Some read it with fatḥa (Fawāq), others with ḍamma (Fuwāq). Both readings are attested and refer to that brief interval.
• Al-Wāḥidī relates from Abu Hurayrah that the Prophet (PBUH) said regarding this verse: "Allah commands Israfil to blow the blast of terror, and He extends and prolongs it—that is what is meant by {ما لها من فواق}."
• This implies two meanings: it has no respite (sukūn) and no return to a previous state. Nothing that remains in one state can recover or regain composure.

{وقالوا ربنا عجل لنا قطنا قبل يوم الحساب * اصبر على ما يقولون واذكر عبدنا * داوود * ذا الايد إنه أواب}

Translation: "And they say, 'Our Lord, hasten to us our portion [of the punishment] before the Day of Reckoning.' * Be patient over what they say, and remember Our servant David, the man of strength, indeed he was ever-turning [to Us]."

Exegesis: We previously mentioned that the disbelievers raised three types of doubts: concerning divinity ({أجعل الالهة إلاها واحدا}), concerning prophethood ({عليه الذكر من بيننا}), and concerning the Hereafter. This verse addresses the third doubt: {وقالوا ربنا عجل لنا قطنا قبل يوم الحساب} (And they say, 'Our Lord, hasten to us our portion before the Day of Reckoning').

They vehemently denied resurrection and used this denial as proof against the Prophet's message. Qit (قط) means a portion or a piece cut off. Since the Prophet (PBUH) promised the believers Paradise, the disbelievers mockingly demanded, "Hasten our share of Paradise," or "Hasten the record of our deeds so we may see it."

When the disbelievers reached the height of insolence, calling the Prophet a sorcerer and a liar, and mockingly demanding their punishment, Allah commanded him: {اصبر على ما يقولون} (Be patient over what they say).

The connection between patience and remembering David:

1. Contrast: "If you have witnessed the audacity of these ignorant people in denying the Resurrection, then remember the story of David to know the intensity of his fear of Allah and the Day of Reckoning. The greater the honor of one opposite, the lesser the other."
2. Consolation: "Do not let their denial of your message distress you, for while they oppose you, the great ones among the prophets agreed with you."
3. Empathy (if David sinned): If one believes David erred (a view we will discuss later), his grief over that sin was far greater than your grief over being rejected. Reflect on his immense sorrow to lighten your own.
4. Empathy (if David was wronged): If one believes David was wronged by the two litigants, he did not curse them but sought forgiveness for them (as will be detailed). Thus, Allah commanded Muhammad (PBUH) to emulate David's excellent character.
5. Worldly Status vs. Grief: The Quraysh mocked Muhammad (PBUH) for being an orphan and poor. Allah then recounted David's complete kingdom, yet even he was not free from sorrows and griefs, teaching that freedom from sorrow is impossible in this world.
6. General Precedent: The command {Be patient... and remember Our servant David} is not limited to David alone; the stories of other prophets follow. It means: "Be patient, and take lessons from all the prophets, each of whom had his own specific worries and sorrows." This shows that the world is inseparable from worries, and attaining high ranks with Allah requires enduring hardships.

(The author notes a stronger, more comprehensive connection will be explained later when discussing Surah Al-An'am.)

Allah then details the stories of nine prophets: three in detail and six generally.

The account of David comprises three main elements:

1. Detailing the attributes Allah granted him that ensure success in this world and the Hereafter.
2. Explaining the incident involving the two litigants.
3. Allah's confirmation of him after that incident.

The First Element: Attributes Ensuring Success (Ten Attributes):

1. Command to Emulate: {اصبر على ما يقولون واذكر عبدنا * داوود} Allah commanded Muhammad (PBUH), despite his high status, to emulate David in patience and obedience to God. This is a great honor for David.

2. Title of Servitude: {عبدنا * داوود} Describing him as "Our Servant" and using the plural pronoun for Himself (Allah) signifies the utmost reverence and honor. Just as Allah referred to Muhammad (PBUH) as "His Servant" during the Night Journey ({سُبْحَانَ الَّذِي أَسْرَى بِعَبْدِهِ}), this title indicates David's elevated rank, achieved through diligent obedience.

3. Man of Strength: {ذا الايد} This means possessing strength (quwwa) to perform obedience and abstain from sins. This strength must lead to praise; the only strength worthy of great praise is the ability to do what is commanded and avoid what is forbidden. This ayd (strength) is like that mentioned for John ({خُذِ الْكِتَابَ بِقُوَّةٍ}) and Moses ({فَخُذْهَا بِقُوَّةٍ}), meaning diligence in fulfilling the trust and firmness in calling others to the faith without showing weakness. Qatadah said it meant strength in worship and deep understanding (fiqh) in religion; he used to stand in prayer at night and fast half the year.

4. Ever-Turning [to God]: {إنه أواب} Awāb (أوّاب) is the intensive form of ā’ib (one who returns). It means David constantly returned in all his affairs to obedience to Allah.

5. Subjugation of Mountains and Birds: {إنا سخرنا الجبال معه يسبحن بالعشى والإشراق} Allah made the mountains glorify Him along with David in the evening and the morning. (Similar to {يَا جِبَالُ أَوِّبِي مَعَهُ وَالطَّيْرَ} - Saba: 10).

• First Inquiry (Nature of Glorification):
  • Allah created life, intellect, power, and speech within the mountains, enabling them to glorify Him. This is analogous to the verse about the mountain trembling when Allah manifested His Glory (Al-A'raf: 143).
  • Alternatively, David was given such a beautiful and powerful voice that the mountains echoed his glorification, and the birds listened attentively. Their response and the birds' attention constituted the glorification. Muhammad ibn Ishaq mentioned that David's pebbles were given a miraculous ability to move where he directed them, and this movement was considered glorification, demonstrating God's perfect power and wisdom.

• Second Inquiry (Verb vs. Noun):
  • Al-Kashshāf notes that the verb {يسبحن} (they glorify) implies the occurrence and renewal of glorification moment by moment, as if the listener was present hearing it happen sequentially. The noun form (musabbiḥāt) would imply continuous, permanent glorification.

• Third Inquiry (Sunrise/Shining):
  • Al-Zajjāj explained that sharqat means the sun rose, while ashraqat means it illuminated. They are often used interchangeably, but the latter emphasizes illumination.

• Fourth Inquiry (The Duha/Ishraq Prayer):
  • This verse is used as evidence for the legality of the Ṣalāt al-Ḍuḥā (Forenoon Prayer). Narrations mention the Prophet (PBUH) performing this prayer and calling it the "Prayer of Ishraq."

6. Gathering of Birds: {والطير محشورة كل له أواب} The birds were gathered (maḥshūrah) along with the mountains. When David glorified God, the mountains responded, and the birds gathered around him to glorify as well. Their gathering is their ḥashr (being mustered).

• Inquiry on Bird Intellect: It is not impossible that Allah created intellect in them so they could recognize and glorify Him, serving as a miracle for David.
• Grammar: The noun form maḥshūrah (gathered) is used, unlike the verb yusabbiḥūn, suggesting the gathering occurred as a single event, not a continuous process like the glorification.

7. Universality of Return: {كل له أواب} This means every one of the mountains and birds was awwāb (ever-returning). Whenever David returned to glorification, they returned to their glorification. This confirms the perpetuity of their conformity to his worship. (Alternatively, the pronoun lahu refers to Allah, meaning all—David, mountains, and birds—are ever-returning to Him).

8. Strengthening of His Dominion: {وشددنا ملكه} We strengthened his kingdom. This is similar to {سَنَشُدُّ عَضُدَكَ بِأَخِيكَ} (We will strengthen your arm with your brother). The means of this strengthening were both worldly and religious:

• Worldly Means: Narrations suggest he was guarded by 36,000 or 40,000 men nightly. A famous incident involved a man falsely accusing another of stealing a cow. David was commanded in a dream (and later by revelation) to execute the accuser, who then confessed to having murdered the accuser's father. This decisive justice strengthened his rule.
• Religious Means: Patience, deep contemplation, and complete caution.

9. Granting of Wisdom: {وآتيناه الحكمة} Wisdom (Ḥikmah) encompasses the perfection of the soul in both knowledge and action.

• Knowledge: Achieving true conceptions and mental affirmations according to human capacity.
• Action: Performing the most suitable and correct deeds for worldly and religious welfare. Wisdom is named so because it derives from iḥkām (firmness/strengthening) of matters, protecting them from weakness. Correct beliefs cannot be abrogated, and actions conforming to welfare must be maintained.

10. Eloquence/Discernment in Speech: {وفصل الخطاب} The physical world consists of three categories: inanimate objects (no perception), animals (perception but inability to communicate it), and humans (perception and the ability to communicate via speech). Humans differ in their capacity for expression. Since Allah established the perfection of David's rational soul by strengthening his kingdom, He followed it by explaining the perfection of his speech: {وفصل الخطاب}.

• This means David possessed the utmost ability to articulate whatever crossed his mind or imagination, without confusion between concepts, ensuring each topic was distinct.
• Some commentators suggest it means David was the first to use the phrase "To proceed..." (ammā baʿd). The author strongly criticizes those who focus on such superficial linguistic details, arguing they miss the profound meaning.
• The interpretation that it means knowing the means to distinguish between litigants (like demanding evidence or oaths) is too narrow, as faṣl al-Khitāb is a general capacity for perfect articulation covering all matters.

{وهل أتاك نبؤا الخصم إذ تسوروا المحراب * إذ دخلوا على داوود ففزع منهم قالوا لا تخف خصمان بغى بعضنا على بعض فاحكم بيننا بالحق ولا تشطط واهدنآ إلى سوآء الصراط * إن هذآ أخى له تسع وتسعون نعجة ولى نعجة واحدة فقال أكفلنيها وعزنى فى الخطاب * قال لقد ظلمك بسؤال نعجتك إلى نعاجه وإن كثيرا من الخلطآء ليبغىبعضهم على بعض إلا الذين ءامنوا وعملوا الصالحات وقليل ما هم وظن داوود أنما فتناه فاستغفر ربه وخر راكعا وأناب * فغفرنا له ذالك وإن له عندنا لزلفى وحسن مأاب}

Translation: "And has there come to you the news of the litigants when they climbed over the wall into the sanctuary? * When they entered upon David, he was alarmed by them. They said, 'Fear not; [we are] two litigants, one of whom has wronged the other, so judge between us with truth and do not swerve, and guide us to the straight path. * Indeed, this is my brother; he has ninety-nine ewes, and I have one ewe. And he says, 'Entrust her to me,' and he has overpowered me in speech.' * [David] said, 'He has certainly wronged you by asking to add your ewe to his ewes,' and indeed, many partners wrong each other, except those who have believed and done righteous deeds, and they are few.' And David assumed that We had tested him, so he sought forgiveness from his Lord and fell down, bowing [in prostration], and repented. * So We forgave him that. And indeed, for him is a near station with Us and a good return."

Exegesis: This section details the second element of David's story: the incident of the two litigants who entered his private chamber (miḥrāb) by climbing over the wall, causing him alarm.

They reassured him: "Fear not; we are two litigants. One of us has wronged the other. Judge between us with truth, do not deviate, and guide us to the straight path."

The plaintiff stated: "This is my brother. He has ninety-nine ewes, and I have only one. He demands that I entrust my single ewe to him, and he has overpowered me in argument."

David immediately responded: {لقد ظلمك بسؤال نعجتك إلى نعاجه} ("He has certainly wronged you by asking to add your ewe to his ewes"). He judged immediately based on the plaintiff's statement. He then added a general observation: "And indeed, many partners wrong each other, except those who have believed and done righteous deeds, and they are few."

David's Reaction and Forgiveness: {وظن داوود أنما فتناه} (And David assumed that We had tested him). David realized that his swift judgment, based only on the plaintiff's claim without hearing the defendant's side, was a lapse or a test from Allah. He immediately sought forgiveness, fell down in prostration (rakʿan), and repented.

{فغفرنا له ذالك وإن له عندنا لزلفى وحسن مأاب} (So We forgave him that. And indeed, for him is a near station with Us and a good return). Allah forgave him, confirming his high status and excellent final destination.

(The author reserves the detailed discussion of the nature of David's "sin" and the connection to the subsequent prophets for later in the Tafsir.)