Transliteration:( Qaala laqad zalamaka bisu 'aali na'jatika ilaa ni'aajih; wa inna kaseeran minal khulataaa'i la-yabghee ba'duhum 'alaa ba'din illal lazeena aamanoo wa 'amilus saalihaati wa qaleelun maa hum; wa zanna Daawoodu annamaa fatannaahu fastaghfara Rabbahoo wa kharra raaki'anw wa anaab (make sajdah) )
"He (Dawood) said: 'Surely he is doing injustice in demanding your ewe to add to his own ewe.' And certainly, many of the partners show high-handedness against each other [45]. But, those who believe and are righteous are very few [46]. And Dawood perceived that We had tested [47] him. Therefore, he begged forgiveness from his Lord and fell in prostration [48], in homage, and turned (to Him) in repentance."
The statement refers to unjust behavior in partnerships, where one tries to dominate or influence the other, even subtly. Though the request may appear polite, it can violate fairness or customary boundaries, hence referred to as high-handedness.
Hazrat Dawood (peace be upon him) issued a verdict based on one side’s statement, as the second party had not yet spoken. This is allowed in certain cases, like issuing a fatwa, but not in full judicial rulings. The example of Hinda’s complaint to the Prophet ﷺ confirms this.
Realizing this situation was a test from Allah, Dawood understood its deeper purpose. The lesson here is that even pious individuals may err, and when they do, it should be handled with dignity, not blame or disrespect.
Upon recognizing the test, Dawood (peace be upon him) prostrated in repentance, showing his humility. This verse is also the spot where Sajdah of Tilawat (prostration of recitation) is prescribed, as his repentance was accepted, and gratitude was expressed through prostration.
The tafsir of Surah Sad verse 24 by Ibn Kathir is unavailable here.
Please refer to Surah Sad ayat 21 which provides the complete commentary from verse 21 through 25.
(38:24) David said: “He has certainly wronged you in seeking to add your ewe to his ewes;[25] and indeed many who live together commit excesses, one to the other, except those that believe and act righteously; and they are but few.” (While so saying) David realized that it is We Who have put him to test; therefore, he sought the forgiveness of his Lord, and fell down, bowing and penitently turning (to Him).[26]
25. Here, one should not doubt that the Prophet David (peace be upon him) gave his decision after hearing only what one party had to say. The fact of the matter is that when the respondent kept quiet at the complaint of the complainant and said nothing in defense it by itself amounted to a confession by him. That is why the Prophet David (peace be upon him) came to the conclusion that the facts of the case were the same as the complainant had stated.
26. There is a difference of opinion as to whether it is obligatory to perform a sajdah (prostration) on this occasion or not. Imam Shafai says that it is not obligatory, for this is only a Prophet’s repentance; but Imam Abu Hanifah has opined that prostration here is obligatory. The traditionalists have related three traditions from lbn- Abbas in this regard. According to Ikrimah, Ibn Abbas said: This is not one of those verses on the recitation of which prostration is obligatory, but I have seen the Prophet (peace be upon him) prostrating himself on this occasion. (Bukhari, Abu Daud, Tirmidhi, Nasai, Musnad Ahmad). The second tradition which Saeed bin Jubair has related from Ibn Abbas is to the effect: The Prophet (peace be upon him) prostrated himself in Surah Suad and said: The Prophet David (peace be upon him) had prostrated himself in order to express his repentance and we prostrate ourselves as a token of gratitude, because his repentance was accepted. (Nasai) In the third tradition that Mujahid has related from him, he says: Allah has commanded the Prophet (peace be upon him), in the Quran: These were the ones whom Allah had shown the right way; therefore, you should follow their way. (Surah Al-Anaam, Ayat 90). Now, since David was a Prophet and he had prostrated himself on this occasion, the Prophet (peace be upon him) also prostrated himself here only to follow his way. (Bukhari). These three are the statements of Ibn Abbas. Abu Said Khudri says: The Prophet (peace be upon him) once recited Surah Suad in his address, and when he came to this verse, he descended from the pulpit and performed a prostration and the audience also did the same along with him. Then, on another occasion, he recited this same Surah and when the people heard this verse, they were ready to perform the prostration. The Prophet (peace be upon him) said: This is the repentance of a Prophet, but I see that you have gotten ready to perform the prostration. Saying this he descended from the pulpit and prostrated himself and the people also did the same. (Abu Daud). Although these traditions do not provide any absolute argument to prove that it is obligatory to perform the prostration here, yet they prove at least that because the Prophet (peace be upon him) generally performed a prostration on this occasion, it is in any case commendable to prostrate here.
Another thing that one notices in this verse is that Allah has used the words kharra rakian (fell in ruku) here, but all the commentators agree that this implies kharra sajid-an (fell in sajdah: prostration). On this very basis, Imam Abu Hanifah and his companions have expressed the opinion that one may perform only a ruku instead of a sajdah, when one recites or hears being recited a verse requiring a sajdah in the Prayer or outside it. For when Allah has used the word ruku to imply sajdah, it becomes obvious that ruku can represent sajdah. Imam Khattabi, a Shafeite jurist, also holds the same opinion, Though this opinion in itself is sound and reasonable, we do not find any precedent in the practices of the Prophet (peace be upon him) and his companions that they might have been content with performing a ruku only instead of a sajdah on a verse requiring a sajdah. Therefore, one should act upon the view only when there is an obstruction in performing the sajdah; it would be wrong to make it a practice, Imam Abu Hanifah and his companions themselves also did not intend that it should be made a practice; they only ruled that it was permissible.
[1325]- For his errors, such as fear and suspicion of the two men at the outset, any mistake in judgement he might have made, concealed feelings of partiality, etc.
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