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) )
45. It was called high-handedness because creating a desire to sell of his thing to the owner is not an act of cruelty. By high-handedness is meant going against the unamendable practice
46. Because this was a verdict, not the decision. As such he did not listen to the testimony of the second person. It is like the complaint that Hinda wife of Abu Sufyaan had made to the Holy Prophet against her husband that he does not give her spending allowance
She was told to take the money out of pocket although Abu Sufyaan was not present to listen at that time. Fatwa or verdict can be given on the testimony of one persona well.
47. From this we learn that if an error does take place by pious persons, you should not taunt or criticize them. Rather, you should ask them for an explanation, keeping in mind their respect and honor (Khazainul Irfaan)
48. This prostration of his repentance was one of what we should offer Sajdah (prostration) of gratitude at this place, where the repentance of Hazrat Dawood (On whom be peace) was accepted.
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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.
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.
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