38.21. And hath the story of the litigants come unto thee? How they climbed the wall into the royal chamber; (Pickthall)
38.21. Und ist die Nachricht zu dir gekommen, von den Widersachern, als sie die Gebetsstätte erstiegen, (Ahmad v. Denffer)
38.21. Ist zu dir die Kunde von den Widersachern gekommen? Als sie über die Mauern in die Andachtsräume einstiegen. (Bubenheim)
38.21. Ist dir die Nachricht über die Streitenden zugekommen, die über die Mauer in seine Gebetsstätte kletterten? (Azhar)
38.21. Und wurde dir etwa zuteil die Nachricht über die Gegenparteien, als sie die Mauer um die Gebetsstätte erkletterten?! (Zaidan)
38.21. Ist dir nicht die Geschichte von denen, die miteinander stritten (naba'u l-khasmi), zu Ohren gekommen? (Damals) als sie (über die Mauer) in das Gebetsgemach einstiegen (tasauwaruu l-mihraaba)! (Paret)
38.21. Ist die Geschichte von den Streitenden auch zu dir gelangt? Wie sie über die Mauer (seines) Gebetsgemachs kletterten (Rasul)
38.22. Ith dakhaluu AAala dawuudafafaziAAa minhum qaluu la takhaf khasmanibagha baAAduna AAala baAAdinfaohkum baynana bialhaqqi walatuschtit waihdina ila sawa-ialssirati
38.22. How they burst in upon David, and he was afraid of them. They said Be not afraid (We are) two litigants, one of whom hath wronged the other, therefor judge aright between us; be not unjust; and show us the fair way. (Pickthall)
38.22. Als sie zu Dawud eintraten, und er vor ihnen erschrak? Sie sagten: "Habe keine Angst, wir sind zwei Widersacher, einer von uns hat dem anderen Gewalt angetan, also urteile zwischen uns gemäß dem Recht, und weiche nicht ab und leite uns zum ebenen Weg: (Ahmad v. Denffer)
38.22. Als sie bei Dawud eintraten. Da erschrak er vor ihnen. Sie sagten: "Fürchte dich nicht. (Wir sind) zwei Widersacher, von denen der eine den anderen unterdrückt hat. So urteile zwischen uns der Wahrheit entsprechend, handle nicht ungerecht und führe uns zum rechten Weg. (Bubenheim)
38.22. Sie traten auf David zu. Da erschrak er. Sie sprachen: "Habe keine Angst! Wir sind zwei Gegner, die im Streit einander unrecht getan haben. Urteile gerecht zwischen uns, überschreite nicht die Grenzen, und führe uns den rechten Weg! (Azhar)
38.22. Als sie zu Dawud eintraten, dann erschreckte er sich vor ihnen. Sie sagten: „Fürchte dich nicht! Wir sind zwei Gegenparteien, die einen von uns begingen Übertretungen gegen die anderen, so richte unter uns des Rechts gemäß, sei nicht ( 3 ungerecht und leite uns zum rechten Weg! (Zaidan)
38.22. (Damals) als sie bei David eintraten. Da fürchtete er sich vor ihnen. Sie (aber) sagten: "Hab keine Angst! (Wir sind) zwei Prozeßgegner, von denen der eine dem andern Gewalt angetan hat. Entscheide nun zwischen uns nach der Wahrheit, laß dir keine Abweichung zuschulden kommen (laa tuschtit) und führe uns auf den rechten Weg! (Paret)
38.22. (und) wie sie bei David eindrangen und er sich vor ihnen fürchtete? Sie sagten: "Fürchte dich nicht. (Wir sind) zwei Streitende, von denen einer sich gegen den anderen vergangen hat; richte darum in Gerechtigkeit zwischen uns und handle nicht ungerecht und leite uns auf den ebenen Weg. (Rasul)
38.23. Lo! this my brother hath ninety and nine ewes while I had one ewe; and he said: Entrust it to me, and he conquered me in speech. (Pickthall)
38.23. Dieser mein Bruder, er hat neunundneunzig Mutterschafe, und ich habe ein einziges Mutterschaf, also sagte er: "Überantworte es mir!" - und er war mächtiger in der Sprachfertigkeit." (Ahmad v. Denffer)
38.23. Dieser da, mein Bruder, hat neunundneunzig weibliche Schafe, ich aber (nur) ein einziges Schaf. Dann sagte er: .Vertraue es mir an´, und er überwand mich in der Rede." (Bubenheim)
38.23. Das ist mein Bruder. Er hat neunundneunzig Mutterschafe. Ich habe nur ein einziges. Er sagte mir: §Vertraue es mir an!§ Und er setzte mir stark zu." (Azhar)
38.23. Dies ist mein Bruder. Ihm gehören neunundneunzig Schafsweibchen und mir gehört ein einziges Schafsweibchen, dann sagte er: „Überlasse es mir!“ Und er unterwarf mich im Gespräch.“ (Zaidan)
38.23. Der da, mein Bruder, hat neunundneunzig Schafe. Ich (dagegen) habe (nur) ein einziges Schaf. Nun sagte er zu mir: "Vertraue es mir an!" und setzte mir mit (diesem) seinem Ansinnen stark zu (wa-`azzanie fie l-khitaabi)." (Paret)
38.23. Dieser ist mein Bruder; er hat neunundneunzig Mutterschafe, und ich habe ein einziges Mutterschaf. Dennoch sagte er: »Übergib es mir«, und hat mich in der Rede überwunden." (Rasul)
38.24. Qala laqad dhalamakabisu-ali naAAdschatika ila niAAadschihi wa-innakathiiran mina alkhulata-i layabghii baAAduhum AAalabaAAdin illa alladhiina amanuuwaAAamiluu alssalihati waqaliilun mahum wadhanna dawuudu annama fatannahufaistaghfara rabbahu wakharra rakiAAan waanaba
38.24. (David) said: He hath wronged thee in demanding thine ewe in addition to his ewes, and lo! many partners oppress one another, save such as believe and do good works, and they are few. And David guessed that We had tried him, and he sought forgiveness of his Lord, and he bowed himself and fell down prostrate and repented. (Pickthall)
38.24. Er sagte: "Er hat dir schon Unrecht angetan mit dem Verlangen nach deinem Mutterschaf zu seinen Mutterschafen, und viele von denen, die sich zusammentun, sie tun manche von ihnen anderen Gewalt an, außer denjenigen, die glauben und die rechtschaffen handeln, und sie sind wenige." Und es vermutete Dawud, daß Wir ihn geprüft hätten, da bat er seinen Herrn um Verzeihung, und er fiel nieder, verbeugt, und er bereute. (Ahmad v. Denffer)
38.24. Er sagte: "Er hat dir Unrecht getan, daß er dein Schaf zu seinen Schafen hinzu verlangte. Gewiß, viele von den Teilhabern begehen gegeneinander Übergriffe, außer denjenigen, die glauben und rechtschaffene Werke tun - und das sind nur wenige." Und Dawud verstand, daß Wir ihn nur der Versuchung ausgesetzt hatten. Da bat er seinen Herrn um Vergebung und fiel in Verbeugung nieder und wandte sich (Ihm) reuig zu. (Bubenheim)
38.24. Ohne den anderen anzuhören, sprach David: "Er hat dir dadurch unrecht getan, dass er dein Mutterschaf zu seinen eigenen hinzuverlangte. Viele Partner tun einander unrecht, ausgenommen die Rechtschaffenen, die wahrhaftig an Gott glauben und gute Werke verrichten. Das sind sehr wenige." David erkannte, dass Wir ihn geprüft hatten. Er bat Gott um Vergebung, kniete vor Ihm nieder und tat reumütig Busse. (Azhar)
38.24. Er sagte: „Gewiß, bereits tat er dir Unrecht mit seiner Forderung zur Überlassung deines Schafsweibchen zu seinen Schafsweibchen. Und gewiß, die meisten der Beteiligten begehen doch Übertretungen die einen von ihnen gegen die anderen außer denjenigen, die den Iman verinnerlicht und gottgefällig Gutes getan haben. Doch diese sind wenige.“ Und Dawud dachte, dass WIR ihn nur einer Fitna unterzogen haben. Dann bat er seinen HERRN um Vergebung, fiel in Ruku' nieder und war umkehrend. (Zaidan)
38.24. David sagte: "Er hat dir in der Tat unrecht getan, indem er (zusätzlich) zu seinen Schafen (auch noch) dein Schaf haben wollte. Viele von denen, die über gemeinsames Eigentum verfügen (mina l-khulataa'i), tun ihren Partnern Gewalt an, ausgenommen diejenigen, die glauben und tun, was recht ist, - und das sind (nur) wenige." Und David meinte, wir hätten ihn (selber mit diesem Streitfall) einer Prüfung unterworfen. Da bat er seinen Herrn um Vergebung, fiel, indem er sich (gleichzeitig) verneigte, nieder (kharra raaki`an) und tat Buße. (Paret)
38.24. Er (David) sagte: "Wahrlich, er hat ein Unrecht an dir verübt, als er dein Mutterschaf zu seinen eigenen Mutterschafen hinzuverlangte. Und gewiß, viele Teilhaber vergehen sich gegeneinander; nur die (sind davon) ausgenommen, die glauben und gute Werke tun; und das sind wenige." Und David merkte, daß Wir ihn auf die Probe gestellt hatten; also bat er seinen Herrn um Verzeihung und fiel betend nieder und bekehrte sich. (Rasul)
38.25. So We forgave him that; and lo! he had access to Our presence and a happy journey ' s end. (Pickthall)
38.25. Da haben Wir ihm dies verziehen, und für Ihn gibt es Nahesein bei Uns und einen schönen Ort der Heimkehr. (Ahmad v. Denffer)
38.25. Und so vergaben Wir ihm dies. Für ihn wird es fürwahr (den Zutritt in) Unsere Nähe und eine schöne Heimstatt geben. (Bubenheim)
38.25. Wir vergaben ihm dies. Er stand Uns andächtig nahe und wird bei Uns eine schöne Rückkehr finden. (Azhar)
38.25. Dann vergaben WIR ihm dieses. Und gewiß, für ihn gibt es bei Uns doch nähere Stellung und schöne Rückkehr. (Zaidan)
38.25. Und wir vergaben ihm dies(e seine Verfehlung, deretwegen er uns um Vergebung bat). Und bei uns (im Jenseits) steht er in einem nahen Verhältnis (zu uns) und hat eine schöne Einkehr. (Paret)
38.25. Darum vergaben Wir ihm dies; und wahrlich, er hatte nahen Zutritt zu Uns und eine herrliche Einkehr (bei Uns). (Rasul)
38.26. (And it was said unto him): O David! Lo! We have set thee as a viceroy in the earth; therefor judge aright between mankind, and follow not desire that it beguile thee from the way of Allah. Lo! those who wander from the way of Allah have an awful doom, forasmuch as they forgot the Day of Reckoning. (Pickthall)
38.26. Dawud, Wir haben dich zum Nachfolger auf der Erde gemacht, also urteile zwischen den Menschen gemäß dem Recht und folge nicht der eigenen Laune, sonst läßt sie dich fehlgehen vom Weg Allahs. Diejenigen, die fehlgehen vom Weg Allahs, für sie gibt es schwere Strafe, weil sie den Tag der Abrechnung vergessen. (Ahmad v. Denffer)
38.26. O Dawud, Wir haben dich zu einem Statthalter auf der Erde gemacht. So richte zwischen den Menschen der Wahrheit entsprechend und folge nicht der Neigung, auf daß sie dich nicht von Allahs Weg abirren läßt, denn für diejenigen, die von Allahs Weg abirren, wird es strenge Strafe dafür geben, daß sie den Tag der Abrechnung vergessen haben. (Bubenheim)
38.26. O David! Wir haben dich zum Nachfolger auf der Erde gemacht. Du sollst zwischen den Menschen der Wahrheit entsprechend gerecht urteilen und deinen Launen nicht folgen, sonst wirst du von Gottes Weg abkommen. Die Verirrten, die von Gottes Weg abkommen, ziehen sich schwere Strafen zu, weil sie den Tag der Abrechnung vergaßen. (Azhar)
38.26. Dawud! Gewiß, WIR machten dich als Khalifa im Lande, so richte unter den Menschen des Rechts gemäß und folge nicht dem Zuneigen, sonst verleitet es dich von ALLAHs Weg. Gewiß, für diejenigen, die von ALLAHs Weg abirren, ist eine qualvolle Peinigung bestimmt dafür, dass sie den Tag der Abrechnung vergessen haben. (Zaidan)
38.26. David! Wir haben dich als Nachfolger (früherer Herrscher) auf der Erde eingesetzt. Entscheide nun zwischen den Menschen (über die du zu gebieten hast) nach der Wahrheit und folge nicht der (persönlichen) Neigung (von dir), damit sie dich nicht vom Wege Allahs ab in die lrre führt! Diejenigen, die vom Wege Allahs abirren, haben (dereinst) eine schwere Strafe zu erwarten. (Das geschieht ihnen) dafür, daß sie den Tag der Abrechnung vergessen haben. (Paret)
38.26. "O David, Wir haben dich zu einem Nachfolger auf Erden gemacht; richte darum zwischen den Menschen in Gerechtigkeit, und folge nicht (deinen) persönlichen Neigungen, damit sie dich nicht vom Wege Allahs abirren lassen." Wahrlich jenen, die von Allahs Weg abirren, wird eine strenge Strafe zuteil sein, weil sie den Tag der Abrechnung vergaßen. (Rasul)
Tafsir von Maududi für die Ayaat 17 bis 26
O Prophet,have patience at what they utter, ( 16 ) and tell them the story of Our servant David, ( 17 ) who was a man of great strength. ( 18 ) He turned to Allah in every matter. We had subdued for him the mountains, which joined with him in praise morning and evening. The birds would gather together: they all turned to his (hymns of) praise. ( 19 ) We had strengthened his kingdom, had given him wisdom and the ability to pronounce sound judgements. ( 20 ) Has the story of the litigants, who had entered into his upperchamber by climbing over the wall, reached you? ( 21 ) When they came before David, he was alarmed to see them. ( 22 ) They said, "Have no fear: we are two parties in a suit, one of which has wrongedthe other, so decide between us rightly: do not be un,just and guide us to the right way. This is my brother: ( 23 ) he has ninety-nine ewes and I have only one ewe. He said to me, `Give this ewe also in my charge, and he has prevailed over me in the dispute'. " ( 24 ) David replied, "This person has certainly wronged you in demanding your ewe to be added to his ewes. ( 25 ) And the fact is that the people who live together often wrong one another; the only exception are those who believe and do good works, and they are few. " (While he said this) David realized that We had, in fact, tried him. So he asked forgiveness of his Lord and fell down prostrate and turned (to Him). ( 26 ) Then We forgave him for his error, and certainly he has a place of nearness with Us and an excellent abode! ( 27 ) (We said:) "O David, We have made you vicegerent in the earth, so rule among the people with justice and do not follow your lust, for it will lead you astray from Allah's Way." For those who go astray from Allah's Way, there is a severe punishment because they forgot the Day of Reckoning. " ( 28 )
Desc No: 16 The allusion is to the absurd conversation of the disbelievers of Makkah, as narrated above, to the effect that the Holy Prophet was a sorcerer and a liar, and to their objection whether he was the only fit person in the sight of Allah to be appointed as a Messenger, and to their some accusation that he had vested interest in preaching the doctrine of Tauhid to the people and not any religious mission.
Desc No: 17 Another translation of this sentence can be: `Remember Our servant David." According to the first translation, it would mean: "There is a lesson in this story for these people," and according to the second: "The remembrance of this story will help you too, to have patience. " As the narrative is meant to serve both purposes, comprehensive words have been used as contain both meanings. (For the story of the prophet David, see AI-Baqarah :251, Bani Isra'il: 55, AIAnbiya': 78-81, An-Naml: 15 and the E.N.'s thereof; and E.N.'s 14 to 16 of Saba).
Desc No: 18 The words in the original are: dhal-ayd (possessor of the hands). The word "hand" is used metaphorically for strength and power not only in Arabic but in other languages also. When as an attribute of the Prophet David it is said that he was a "possessor of the hands", it will necessarily mean that he possessed great powers. These powers may mean the physical strength which he displayed during his combat against Goliath, military and political power by which he crushed the neighbouring idolatrous nations and established a strong Islamic empire, moral strength by which he ruled like a poor king and always feared Allah and observed the bounds set by Him, and the power of worship by virtue of which, besides his occupations in connection with rule and government and fighting in the cause of Allah, he fasted every alternate day and spent a third of the night in worship according to a tradition of Bukhari. Imam Bukhari in his History has related, on the authority of Hadrat Abu ad-Darda', that whenever the Prophet David was mentioned, the Holy Prophet used to say: "He was the greatest worshipper of God. "
Desc No: 19 For explanation, see Surah Al-Anbiya' :79 and E.N. 71 thereof.
Desc No: 20 That is, "He was never ambiguous in speech but clear and forthright. Whatever problem he talked about he would lay bare its basic points, and would clearly and precisely determine the real issue under question, and would pass a decisive judgement. " This quality is not attained by a person unless he is granted wisdom, understanding and mastery of language of the highest degree.
Desc No: 21 The object why the Prophet David has been mentioned here is to relate the story that begins from here; the object of mentioning his sterling qualities in the introduction was only to point out the high calibre of the Prophet David with whom this incident took place.
Desc No: 22 He was alarmed because the two men had appeared in the private quarters of the ruler of the land suddenly, by climbing over the wall, instead of going before him by the proper entrance.
Desc No: 23 "Brother" dces not mean a real brother but a brother-in-faith and a member of one's own clan.
Desc No: 24 To understand what follows one should note that the complainant did not say that the other person had taken away his only ewe and added it to his own ewes, but said that he was asking for it, and since he was a powerful person he had prevailed over him in the matter and he could not reject his demand, being a weak and poor man.
Desc No: 25 Here, one should not doubt that the Prophet David 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 defence it by itself amounted to a confession by him. That is why the Prophet David came to the conclusion that the facts of the case were the same as the complainant had stated.
Desc No: 26 There is a difference of opinion as to whether it is obligatory to perform a sajdah (prostration) on this occasion or not. Imam Shafe'i says that it is not obligatory, for this is only a Prophet' tepentance; but Imam Abu Hanifah has opined that prostration here is obligatory. The traditionists 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 Holy Prophet prostrating himself on this occasion. "(Bukhari, Abu Da'ud, Tirmidhi, NASa'I, Musnad Ahmad). The second tradition which Said bin Jubair has related froth Ibn 'Abbas is to the effect: 'The Holy Prophet prostrated himself in Surah Suad and said: 'The Prophet David (on whom be peace) had prostrated himself in order to express his repentance and we prostrate ourselves as a token of gratitude, because his repentance was accepted. (Nasa'i) In the third tradition that Mujahid has related from him, he says: "Allah has commanded the Holy Prophet, in the Qur'an: "These were the ones whom Allah had shown the Right Way: therefore, you should follow their way'." (AI-An'am: 90). Now, since David was a Prophet and he had prostrated himself on this occasion, the Holy Prophet also prostrated himself here only to follow his way. (Bukhari). These three arc the statements of Hadrat Ibn 'Abbas: and Hadrat Abu Sa' id Khudri says: "The Holy Prophet 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 Holy Prophet said 'This is the repentance of a Prophet, but I see that you have got ready to perform the prostration' --Saying this he descended from the pulpit and prostrated himself and the people also did the same." (Abu Da'ud). 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 Holy Prophet 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 raki'an (fell in ruku') here, but All the commentators arc agreed 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 Shafe'ite 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 Holy Prophet 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.
Desc No: 27 This shows that the Prophet David had certainly committed an error, and it was an error which bore some resemblance with the case of the ewes. Therefore, when he gave a decision on it, he at once realized that he was being put to the test. But the nature of the error was not such as could be forgiven, or if forgiven, it would have deposed him from his high rank. Allah Himself says: "When he fell down prostrate and repented, he was not only forgiven but his high rank in the world and the Hereafter also remained unaffected.
Desc No: 28 This is the warning that Allah gave the Prophet David on accepting his repentance along with giving him the good news of exalting his rank. This by itself shows that the error that he had committed contained an clement of the desires of the flesh; it also pertained to the abuse of power and authority; and it was an act which was unworthy of a just and fair-minded ruler. We are confronted with three questions here: (1) What was the error that the Prophet David committed? (2) Why has Allah made only tacit allusions to it instead of mentioning it openly and directly? (3) What is its relevance to the present context? The people who have studied the Bible (the Holy Book of the Jews and Christians) are not unaware that in this Book the Prophet David has been accused clearly of committing adultery with the wife of Uriah the Hittite and then marrying her after having Uriah intentionally slain in a battle. It has also been alleged that this same woman, who had surrendered herself to the Prophet David, while being another man's wife, was the mother of the Prophet Solomon. This story is found with all its details in chapters 11 and 12 of the Second Book of Samuel in the Old Testament. It had been included in it centuries before the revelation of the Qur'an. Any Jew or Christian who read his Holy Book anywhere in the world, or heard it read, was not only aware of this story but also believed in it as true. It spread through them, and even in the present time no book is written in the West on the history of the Israelites and the Hebrew religion, in which this charge against the Prophet David is not repeated. This well known story also contains the following: And the Lord sent Nathan onto David. And he came unto him, and said unto him, There were two men in one city; the one rich, and the other poor. The rich man had exceeding many flocks and herds: But the poor man had nothing, save one little ewe Iamb, which he had bought and nourished up: and it grew up together with him, and with his children; it did eat of his own meat, and drank of his own cup, and lay in his bosom, and was unto him as a daughter. And there Came a traveller Unto the rich man, and he spared to take of his own flock and of his own herd, to dress for the wayfaring man that was comc unto him; but took the poor man' Iamb, and dressed it for the man that was comc to him. And David's anger was greatly kindled against the man; and he said to Nathan, As the Lord liveth, the man that hath done this thing shall surely die: And he shall restore the lamb fourfold, because he did this thing, and because he had no pity. And Nathan said to David, Thou art the man. Thus saith the Lord God of Israel, I anointed thee king over Israel, and I delivered thee out of the hand of Saul; And I gavc thee thy master's house, and thy master's wives into thy bosom, and gavc thee the house of Israel and of Judah; and if that had been too little, I would moreover have given unto thee such and such things. Wherefore hast thou despised the canmandment of the Lord, to do evil in his sight? Thou hast killed Uriah the Hittite with the sword, and hast taken his wife to be thy wife, and hast slain him with the sword of the children of Ammon." (2 Samuel, ch 12: 1-9). When this story was so well known among the people there was no need that a detailed account of it should have been given in the Qur'an, nor is it the way of Allah to mention such things openly in His Holy Book. That is why only tacit allusions have been made to it here as well as pointed out what the actual event was and what the people of the Book have turned it into. The actual event as one clearly understands from the aforesaid statement of the Qur'an was: The Prophet David peace be upon him) had only expressed this desire before Uriah (or whatever be the name of the man) that he should divorce his wife; as this desire had been expressed not by a common man but by an illustrious king and a great Prophet before a member of the public, the man was finding himself constrained to yield to it even in the absence of any compulsion. On this occasion, before the man could act as the Prophet David had desired, two righteous men of the nation suddenly made their appearance before David and presented before him this matter in the form of an imaginary case. At first, the Prophet David thought it was a real case, and so gave his decision after hearing it. But as soon as he uttered the words of the decision, his conscience gave the warning that the parable precisely applied to the case between him and the person, and that the act which he was describing as an injustice had issued forth from his own person. As soon as he realized this, he fell down prostrate, repented and reversed his decision. " The question, as to how this event took the ugly shape as related in the Bible, also becomes obvious after a little consideration. It appears that the Prophet David had come to know of the unique qualities of the woman through some means and had started thinking that she should be the queen of the country instead of being the wife of an ordinary officer, Overwhelmed by the thought he expressed the desire before her husband that he should divorce her. He did not see any harm in it because it was not looked upon as anything improper among the Israelites. It was an ordinary thing among them that if a person happened to like the wife of another, he would freely request him to give her up for him. Nobody minded such a request, and often it so happened that friends would divorce their wives for each other's sake of their own accord, so that the other may marry her. However, when the Prophet David expressed this desire, he did not realize that the expression of such a desire could be without compulsion and coercion when expressed by a common Tnan, but it could never be so when expressed by a king. When his attention was drawn to this aspect of the matter through a parable, he gave up his desire immediately, and the thing was forgotten. But afterwards when, without any desire or planning on his part, the woman's husband fell martyr on the battlefield, and he married her, the evil genius of the Jews started concocting stories and this mischievous mentality became even more acute after a section of the Israelites turned hostile to the Prophet . Solomon. (Please see E. N . 56 of An-Naml). Under these motives the story was invented that the Prophet David, God forbid, had seen Uriah's wife washing herself from the roof of his palace. He had her called to his house and committed adultery with her and she had conceived. Then he had sent Uriah on the battle-front to fight the children of Ammon, and had commanded Joab, the army commander, to appoint him in the forefront of the battle where he should be killed. And when he was killed, he married his widow, and from the same woman the Prophet Solomon (peace be upon him) was born. The wicked people described all these false accusations in their "Holy Book", so that they should go on reading it generation after generation and slandering the two most illustrious men of their community, who were their greatest benefactors after the Prophet Moses. A section of the commentators of the Qur'an has almost entirely accepted these tales that have reached them through the Israelites. They have dropped only that pan of these traditions in which mention has been made of the accusation of adultery against the Prophet David and the woman's having conceived. The rest of the story. as found in the traditions reproduced by them is the same as it was well known among the Israelites. Another group of the commentators has altogether denied that any such act was ever committed by the Prophet David, which bore any resemblance with the case of the ewes. Instead of this, they have put forward such interpretations of this story as are wholly baseless, unauthentic and without relevance to the context of the Qur'an itself. But among the Muslim commentators themselves there are some who have accepted the truth and the facts of the story through the clear references made to it in the Qur'an. Here are, for instance, some of their views: Both Masruq and Said bin Jubair have related this saying of Hadrat 'Abdullah bin 'abbas. "The only thing that the Prophet David did was that he expressed his desire before the woman' husband that he should give up his wife for him. " lbn Jarir). 'Allama Zamakhshari writes in his commentary Al-Kashshaf. 'The way Allah has narrated the story of the Prophet David indicates that he had only expressed his desire before the man that he should leave his wife for him. " 'Allama Abu Bakr al-Jassas has expressed the opinion that the woman was not the other man's wedded wife but was only his betrothed. The Prophet David had also asked for the same woman's hand in marriage. This earned him Allah's displeasure, for he had asked for her hand in spite of the fact that another Muslim had already asked for her hand, and the Prophet David had several wives already with him in his house. (Ahkam al-Qur an). Some other commentators also have expressed the same opinion, but this dces not entirely conform to what the Qur'an has said. The words of the suitor as related in the Qur'an are to the effect: "I have only one ewe; he says: Give this ewe also in my charge." The Prophet David also said the same thing in his decision: "This person has certainly wronged you in demanding your ewe to be added to his ewes." This parable could apply to the case between the Prophet David and Uriah only in case the woman was the latter's wife. Had it been the cast of asking for the woman's hand when another Muslim had already asked for her hand, the parable would have been like this: "I desired to have an ewe, ard this man said: Icave this also for me." Qadi Abu Bakr Ibn al-'Arabi has discussed this question in detail in his Ahkam al-Qur an and concluded: "What actually happened was just that the Prophet David asked one of his men to Icave his wife for him and made this demand seriously ...The Qur'an does not say that the man gave up his wife on this demand and the Prophet David then married her and the Prophet Solomon was born of her womb . . . W hat displeased Allah was that he asked the woman's husband to leave her for him. This act, even if otherwise lawful, was unworthy of the office of Prophethood; that is why he earned Allah's displeasure and was admonished. " This commentary fits in well with the context in which this story has been told. A little consideration of the context shows that it has been related in the Qur'an on this occasion for two objects. The first object is to exhort the Holy Prophet to patience, and for this purpose he has been addressed and told: ¦Have patience on what these people say against you, and remember Our servant David." That is, 'You are being accused only of sorcery and lying, but Our servant David was even accused of adultery and having a person killed wilfully, by the wicked people: therefore, bear up against what you may have to hear from these people." The other object is to warn the disbelievers to the effect: ¦You are committing all sorts of excesses in the world with impunity, but the God in Whose Godhead you are committing these misdeeds dces not spare anyone from being called to account. Even if a favourite and beloved servant of His happens to commit but a minor error, He calls him to strict accountability. For this very object the Holy Prophet has been asked: 'Tell them the story of Our servant David, who was a man of high character, but when he happened to commit sin, We did not even spare him but condemned him severely' . " In this regard, there is another misunderstanding which mast also be removed. The suitor in his parable said that his brother had 99 ewes and he had only one ewe, which he was demanding from him. From this one gets the idea that perhaps the Prophet David had 99 wives, and by having another he wanted to make their number 100. But, in fact, it is not necessary that every minor part of the parable should be literally applicable to the case between the Prophet David and Uriah the Hittite. In common idiom the numbers ten, twenty, fifty, etc. are mentioned to express plurality and not to indicate the exact number of something. When a man tells another that he has told him something ten times over, he only means to stress that he has been told that thing over and over again. The same is also true here. By means of the parable the suitor wanted the Prophet David to realize that he already had several wives with him, and even then he desired to have the only wife of the other man. This same thing has been cited by the commentator Nisaburi from Hadrat Hasan Basri: `The Prophet David did not have 99 wives: this is only a parable." (For a detailed and well-reasoned discussion of this story, see our book Tafhimat, vol. II, pp. 29.44). "
38.27. And We created not the heaven and the earth and all that is between them in vain. That is the opinion of those who disbelieve. And woe unto those who disbelieve, from the Fire! (Pickthall)
38.27. Und Wir haben nicht den Himmel und die Erde und was zwischen beiden ist als Nichtiges geschaffen, dies ist eine Vermutung derjenigen, die den Glauben verweigert haben, und wehe denjenigen, die den Glauben verweigert haben, vor dem Feuer. (Ahmad v. Denffer)
38.27. Und Wir haben den Himmel und die Erde und das, was dazwischen ist, nicht umsonst erschaffen. Das ist die Meinung derjenigen, die ungläubig sind. Doch wehe denjenigen, die ungläubig sind, vor dem (Höllen)feuer! (Bubenheim)
38.27. Wir haben den Himmel und die Erde und was es dazwischen gibt, nicht ohne Sinn erschaffen. Das meinen nur die Ungläubigen. Wehe! Sie werden im Höllenfeuer schwer bestraft werden. (Azhar)
38.27. Und WIR erschufen den Himmel, die Erde und das, was zwischen ihnen ist, nicht sinnlos. Dies ist die Vermutung derjenigen, die Kufr betrieben haben. Also Niedergang sei denjenigen, die Kufr betrieben haben, durch das Feuer. (Zaidan)
38.27. Und wir haben den Himmel und die Erde, und (alles) was dazwischen ist, nicht umsonst geschaffen. Das meinen (nur) diejenigen, die ungläubig sind. Wehe denen, die ungläubig sind: Sie werden in das Höllenfeuer kommen! (Paret)
38.27. Und Wir haben den Himmel und die Erde und das, was zwischen beiden ist, nicht sinnlos erschaffen. Das ist die Ansicht derer, die ungläubig sind. Wehe denn den Ungläubigen wegen des Feuers! (Rasul)
38.28. Am nadschAAalu alladhiina amanuuwaAAamiluu alssalihati kaalmufsidiinafii al-ardi am nadschAAalu almuttaqiina kaalfudschdschari
38.28. Shall We treat those who believe and do good works as those who spread corruption in the earth; or shall We treat the Pious as the wicked? (Pickthall)
38.28. Ob Wir etwa diejenigen, die glauben und rechtschaffen handeln, machen wie die Unheilstifter auf der Erde, oder ob Wir die Gottesfürchtigen machen wie die Schamlosen? (Ahmad v. Denffer)
38.28. Oder sollen Wir etwa diejenigen, die glauben und rechtschaffene Werke tun, den Unheilstiftern auf der Erde gleichstellen oder die Gottesfürchtigen den Lasterhaften? (Bubenheim)
38.28. Sollen Wir etwa die Gläubigen, die gute Werke verrichten, den Frevlern, die Unheil auf der Erde stiften, gleichsetzen? Oder sollen Wir die Frommen den vermessenen ?beltätern gleichsetzen? (Azhar)
38.28. Oder setzen WIR etwa diejenigen, die den Iman verinnerlicht und gottgefällig Gutes getan haben, den auf Erden Verderben-Anrichtenden gleich?! Oder setzen WIR etwa die Muttaqi den die Verfehlungen öffentlich Begehenden gleich?! (Zaidan)
38.28. Oder sollen wir (etwa) diejenigen, die glauben und tun, was recht ist, denen gleichsetzen, die (überall) auf der Erde Unheil anrichten, oder die Gottesfürchtigen denen, die ein sündhaftes Leben führen? (Paret)
38.28. Oder sollen Wir etwa diejenigen, die glauben und gute Werke tun, gleich denen behandeln, die Verderben auf Erden stiften? Oder sollen Wir die Gottesfürchtigen wie die Unverschämten behandeln? (Rasul)
38.29. (This is) a Scripture that We have revealed unto thee, full of blessing, that they may ponder its revelations, and that men of understanding may reflect. (Pickthall)
38.29. Eine Schrift, Wir haben sie auf dich herabgesandt, gesegnet, damit sie ihre Zeichen bedenken, und damit die mit der Einsicht sich erinnern. (Ahmad v. Denffer)
38.29. (Dies ist) ein gesegnetes Buch, das Wir zu dir hinabgesandt haben, damit sie über seine Zeichen nachsinnen und damit diejenigen bedenken, die Verstand besitzen. (Bubenheim)
38.29. Der Koran ist ein segensreiches Buch, das Wir dir herabgesandt haben und über dessen Verse sie nachdenken müssen. Alle Menschen mit Verstand sollen sich durch ihn ermahnen lassen. (Azhar)
38.29. Dies ist eine Schrift, die WIR dir hinabsandten, voller Baraka, damit sie über ihre Ayat nachdenken und damit diejenigen mit Verstand sich besinnen. (Zaidan)
38.29. (Der Koran ist) eine von uns zu dir hinabgesandte, gesegnete Schrift (und wird den Menschen verkündet), damit sie sich über seine Verse Gedanken machen, und damit diejenigen, die Verstand haben, sich mahnen lassen. (Paret)
38.29. Es ist ein Buch voll des Segens, das Wir zu dir herabgesandt haben, auf daß sie über seine Verse nachdenken, und auf daß diejenigen ermahnt werden mögen, die verständig sind. (Rasul)
Tafsir von Maududi für die Ayaat 27 bis 29
We have not created the heavens and the earth and all that is between them, in vain. ( 29 ) This is the fancy of those who have disbelieved, and woe to such disbelievers from the Fire of Hell. Should We treat those who believe and do good works like those who spread mischief in the earth? Should We treat the pious as the sinners? ( 30 ) --This is a highly blessed Book, ( 31 ) which We have sent down to you (O Muhammad), so that these people may ponder over its verses and the men of understanding may learn lessons from it.
Desc No: 29 That is, "We have not created anything in the world merely in sport and fun so that it may be without any wisdom and purpose and justice, and there may acme no result from any act, good or bad." This is the conclusion of the preceding discourse as well as an introduction to the following theme. The object of this statement as a conclusion to the discourse is to impress the following truth: ¦Man has not been left to wander about at will in the world, nor is this world a lawless kingdom that one may do here whatever one likes with impunity." As an introduction to the following theme, the sentence is meant to say: "The person who does not believe in the meting out of the rewards and punishments, and thinks that both the good and the evil people will ultimately end up in the dust after death and that nobody will be called to account, nor will anyone be rewarded for good or punished for evil, in fact, regards the world as a plaything and its Creator a senseless player, and thinks that by creating the world and man in it, the Creator of the Universe has committed a useless thing. The same thing has been stated in different ways at several places in the Qur'an, e.g. ¦Did you think that We created you without any purpose, and that you would never be brought back to Us?" (AI-Mu'minun: 115). "We have not created the heavens and the earth and whatever lies between them merely in sport: We have created them with the truth, but most of them do not know. For the resurrection of them all the appointed time is the Day of Decision." (Ad-Dukhan: 38-40).
Desc No: 30 That is, "Do you think it is reasonable and fair that both the pious and the wicked should be treated alike in the end? Do you regard this concept as satisfying that the pious man should not get any reward for his piety and the wrongdoer should not receive any punishment for his sins? Obviously, if there is to be no Hereafter, and there is to be no accountability and no rewards and no punishments for human acts, it negates both Allah's wisdom and His justice, and the entire order of the Universe becomes a blind order. On this assumption there remains no motive for doing good and no deterrent against evil. God forbid, if the Godhead of God should be such a lawless kingdom, the one who leads a pious lift in the face of all kinds of hardships in the world and endeavours to reform the people, would be a foolish person, and the one who gains benefits by committing All kinds of excesses and enjoys sinful pleasures of life, would be a wise man."
Desc No: 31 The Qur'an has been called a blessed Book in the sense that it is highly useful for man: it gives him the best guidance to improve and reform his life: by following it he has only to gain and nothing to lose.
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