[38].Surah Suad: Ayat 41-42

৪১. স্মরণ করুণ, আমার বান্দা আইয়্যুবের কথা, যখন সে তার পালনকর্তাকে আহবান করে বললঃ শয়তান আমাকে যন্ত্রণা ও কষ্ট পৌছিয়েছে।

৪২. তুমি তোমার পা দিয়ে ভূমিতে আঘাত কর। ঝরণা নির্গত হল গোসল করার জন্যে শীতল ও পান করার জন্যে।

Ayat 41. And remember Allah’s obedient servant Ayub PBUH (Job), when he invoked his Lord (saying): "Verily! Shaitan (Satan) has touched me with distress (by losing my health) and torment (by losing my wealth)!

Ayat 42. (Allah said to him): "Strike the ground with your foot: This is a spring of water to wash in, cool and a (refreshing) drink."

Tafseer of Surah Suad Ayat 41. Commemorate Our Servant Job PBUH Behold he cried to his Lord: "The Evil One has afflicted me with distress and suffering!" For this passage, verses 41-44, Cf. 21:83-84. The distress was of many kinds, physical, mental, and spiritual. Cf. 21:83. He suffered from loathsome sores he lost his home, his possessions, and his family; and almost his balance of mind. But he did not lose Faith but turned to Allah (see verse 44 this Surah), and the recuperative process began.

42. (The command was given) "Strike with thy foot: here is (water) wherein to wash, cool and refreshing, and (water) to drink." The recuperative process having begun, he was commanded to strike the earth or a rock with his foot, and a fountain or fountains gushed forth—to give him a bath and clean his body, to refresh his spirits, and to give him drink and rest. This is a fresh touch, not mentioned in S. 21 or in the Book of Job, but adding beautifully to our realization of the picture.

Hazrat Ibn Abbas (May Allah be pleased with them) said: The Messenger of Allah [SAWW](PBUH) said, "If anyone constantly seeks pardon (from Allah), Allah will appoint for him a way out of every distress and a relief from every anxiety, and will provide sustenance for him from where he expects not.''

[Abu Dawud Hadith # 1518].

Lesson: as mentioned above in Lesson: as mentioned above in Surah As-Suad Ayat 41. And remember Allah’s obedient servant Ayub PBUH (Job), when he invoked his Lord”

And in Surah Al-Anbiya Ayat 83."(Remember) Ayub PBUH (Job), when he cried to his Lord and seeks pardon" By seeking forgiveness, a relationship with Allah is established between man and his Creator. So seeking forgiveness is a very good act. Allah likes those people who, after committing a sin, do not stick to it, but right away seek forgiveness for their sins from Allah. They weep and express sorrow before Allah.

[38].Surah Suad: Ayat 36-40

৩৬. তখন আমি বাতাসকে তার অনুগত করে দিলাম, যা তার হুকুমে অবাধে প্রবাহিত হত যেখানে সে পৌছাতে চাইত।

৩৭. আর সকল শয়তানকে তার অধীন করে দিলাম অর্থৎ, যারা ছিল প্রাসাদ নির্মাণকারী ও ডুবুরী।

৩৮. এবং অন্য আরও অনেককে অধীন করে দিলাম, যারা আবদ্ধ থাকত শৃঙ্খলে।

৩৯. এগুলো আমার অনুগ্রহ, অতএব, এগুলো কাউকে দাও অথবা নিজে রেখে দাও-এর কোন হিসেব দিতে হবে না।

৪০. নিশ্চয় তার জন্যে আমার কাছে রয়েছে মর্যাদা ও শুভ পরিণতি।

Ayat 36. So, Allah subjected to him the wind, it blew gently to his order whithersoever he willed,

Ayat 37. And also the Shayatin (devils) from the jinns (including) every kind of builder and diver,

Ayat 38. And also others bound in fetters.

Ayat 39. [Saying of Allah to Sulaiman PBUH (Solomon)]: "This is Allah's gift, so spend you or withhold, no account will be asked."

Ayat 40. And verily, he enjoyed a near access to Allah, and a good final return (Paradise).

Tafseer of Surah Suad Ayat 36. Then Allah subjected the Wind to his power, to flow gently to his order, Whithersoever he willed, Cf. 21:81. Ayat 37. As also the evil ones, (including) every kind of builder and diver, Cf. 21:82. Cf. also 34:12-13 and notes there: in the latter passage the spirits mentioned are called Jinns. The divers were probably those employed in pearl fisheries.38. As also others bound together in fetters. Cf. 14:49. Where the same expression "bound together in fetters" is applied to Sinners on the Day of Judgment. 39. "Such are Our Bounties: whether thou bestow them (on others) or withhold them, no account will be asked." Allah bestowed such abundant powers and bounties on Solomon that they could not be counted or measured: and he was free to give away anything he liked or keep anything he liked. In this was great temptation for an ordinary man. Solomon as a prophet withstood it and asked to be forgiven for power and such a kingdom as others might not be able to use lawfully. His earthly kingdom went to pieces after his death. But his name and fame endure. And what is more, he obtained a place among the Nearest Ones to Allah. See next verse. 40. And he enjoyed, indeed, a Near Approach to Us, and a beautiful Place of (Final) Return. The same words are used of David in 38:25 above, thus symmetrically closing the argument about the two greatest kings in Israel.

Hazrat Abu Hurairah (May Allah be pleased with him) reported: The Messenger of Allah[SAWW](PBUH) said,  "Seven people Allah will give them His Shade on the Day when there would be no shade but the Shade of His Throne (i.e., on the Day of Resurrection): And they are: a just ruler; a youth who grew up with the worship of Allah; a person whose heart is attached to the mosques, two men who love and meet each other and depart from each other for the sake of Allah; a man whom an extremely beautiful woman seduces (for illicit relation), but he (rejects this offer and) says: `I fear Allah'; a man who gives in charity and conceals it (to such an extent) that the left hand does not know what the right has given; and a man who remembers Allah in solitude and his eyes become tearful". [Al-Bukhari Book 08, Chapter 82, Hadith # 798].

Lesson: as mentioned above in Surah As-Suad Ayat 40. “Verily, he enjoyed a near access to Allah, and a good final return (Paradise).  This Hadith highlights the merits of weeping for fear of Allah. The fear of Allah keeps one away from disobedience of Allah, the reward of which in the Hereafter is Jannah - a world which abounds in the Bounties and Pleasure of Allah.

[38].Surah Suad: Ayat 34-35

৩৪. আমি সোলায়মানকে পরীক্ষা করলাম এবং রেখে দিলাম তার সিংহাসনের উপর একটি নিস্প্রাণ দেহ। অতঃপর সে রুজু হল।

৩৫. সোলায়মান বললঃ হে আমার পালনকর্তা, আমাকে মাফ করুন এবং আমাকে এমন সাম্রাজ্য দান করুন যা আমার পরে আর কেউ পেতে পারবে না। নিশ্চয় আপনি মহাদাতা।

Ayat 34. And, indeed Allah did try Sulaiman PBUH (Solomon) and Allah placed on his throneJasadan (a devil, so he lost his kingdom for a while) but he did return (to his throne and kingdom by the Grace of Allah and he did return) to Allah with obedience and in repentance.

Ayat 35. He said: "My Lord! Forgive me, and bestow upon me a kingdom such as shall not belong to any other after me: Verily, You are the Bestower."

Tafseer of Surah Suad Ayat 34. What was the trial of Solomon? All the power, wealth, and glory, which were given to him were a spiritual trial to him. They might have turned another man's head, but he was staunch and true, and while he enjoyed and used all the power he had—over spirits, men, and the forces of nature, (see below), he kept his mind steady to the service of Allah Cf.8:28, where "your possessions and your progeny" are declared to be "but a trial". The body (without life) on his throne has been variously interpreted. The interpretation that appeals to me most is that his earthly power, great as it was, was like a body without a soul, unless it was vivified by Allah's spirit. But Solomon did turn to Allah in true devotion, and his real power lay there. He did his best to root out idolatry, and he completed the Temple in Jerusalem for the worship of the One True God Allah.  Ayat 35. He said, "O my Lord! Forgive me, and grant me a kingdom which, (it may be), suits not another after me: for Thou art the Grantor of Bounties (without measure).The seeking of worldly Power, even if intended to be used for Allah's service, has a little of Self in it. It may be quite legitimate and even meritorious in ordinary men, but even the thought of it in a Prophet is to be apologized for. He asked for a Power that he would not misuse, though others might not be able to refrain from misusing it-such as power over forces of nature or forces of violence.

Hazrat Ibn Umer (May Allah be pleased with him) said: we counted The Messenger of Allah [SAWW](PBUH), saying a hundred times during one single sitting: Rabb-ighfir li, wa tubb `alayya, innaka Antat-Tawwabur-Rahim. (My Rubb! Forgive me and pardon me. Indeed, You are the Oft-Returning with compassion and Ever Merciful.'' [Abu Dawud Hadith # 1516 and At-Tirmidhi Hadith # 3434].

Lesson: as mentioned above in Surah As-Suad Ayat 35. He said: "My Lord! Forgive me, and bestow upon me” This Hadith tells us about the etiquette of praying to Allah. We should use the Names of Allah befitting our prayers, i.e., the Names of Allah signifying those Attributes of Allah which have a special concern with the subject of our particular prayer, i.e., while seeking forgiveness, His Names concerning His Attributes of forgiveness and kindness should be used. On the other hand, while praying for worldly matters, we should mention His Qualities of charity and bestowing gifts etc.

[38].Surah Suad: Ayat 30-33

৩০. আমি দাউদকে সোলায়মান দান করেছি। সে একজন উত্তম বান্দা। সে ছিল প্রত্যাবর্তনশীল।

৩১. যখন তার সামনে অপরাহ্নে উৎকৃষ্ট অশ্বরাজি পেশ করা হল,

৩২. তখন সে বললঃ আমি তো আমার পরওয়ারদেগারের স্মরণে বিস্মৃত হয়ে সম্পদের মহব্বতে মুগ্ধ হয়ে পড়েছি-এমনকি সূর্য ডুবে গেছে।

৩৩. এগুলোকে আমার কাছে ফিরিয়ে আন। অতঃপর সে তাদের পা ও গলদেশ ছেদন করতে শুরু করল।

Ayat 30. And to Dawud PBUH (David) Allah gave Sulaiman PBUH (Solomon). How excellent (a) servant! Verily, he was ever oft-returning in repentance (to Allah)!

Ayat 31. When there were displayed before him, in the afternoon, well trained horses of the highest breed [for Jihad (holy fighting in Allah’s Cause)].

Ayat 32. And he said: "Alas! I did love the good (these horses) for the remembering my Lord" till the time was over, and (the sun) had hidden in the veil (of night).

Ayat 33. Then he said "Bring them (horses) back to me." Then he began to pass his hand over their legs and their necks (till the end of the display).

Tafseer of Surah Suad Ayat 30. The greatest in this life have yet need of this spiritual blessing: without it all worldly good is futile. Referring back to the story of David PBUH, we are now introduced to Solomon PBUH, who was a great king but greater still because he served Allah and turned to Him. Like his father David PBUH, Solomon PBUH was also most meticulous in not allowing the least motive of self to be mixed up with his spiritual virtues. He was fond of horses: he had great armies and wealth; but he used them all in Allah's service. Cf. 27:19, n. 3259; 27:40. His battles were not fought for lust of blood, but as Jihad in the cause of righteousness. His love of horses was not like that of a mere race-goer or of a warrior: there was a spiritual element in it. He loved by a kind of love which was spiritual—the love of the highest Good. His review of his fine horses was interrupted by his evening devotion, but he resumed it after his devotions. "Bring them back to me." then began him to pass his hand over (their) legs and their necks. Like all lovers of horses, he patted them on their necks and passed his hand over their forelegs and was proud of having them—not as vanities but as a "lover of Good".

Hazrat Anas (May Allah be pleased with him) reported: The Messenger of Allah [SAWW](PBUH) said, "Fight the polytheists with your wealth, lives and tongues.'' [Abu Dawud Hadith # 2504].

Lesson: as mentioned above in Surah As-Suad Ayat 31. When there were displayed before him, in the afternoon, well trained horses of the highest breed [for Jihad (holy fighting in Allah’s Cause)]" This Hadith mentions three categories of Jihad, namely Jihad with wealth, Jihad with one's life and Jihad by speech. One should make Jihad as is warranted by the situation one is confronted with. That is, where a Muslim is required to sacrifice his life, he must sacrifice his life; where he is required to sacrifice his wealth, he should spend wealth; and where he is required to make Jihad by means of his speech, and he should do it by speech. One should not hesitate to spend for the sake of Allah what is required by the situation.

[38].Surah Suad: Ayat 27-29

২৯. আমি আসমান-যমীন ও এতদুভয়ের মধ্যবর্তী কোন কিছু অযথা সৃষ্টি করিনি। এটা কাফেরদের ধারণা। অতএব, কাফেরদের জন্যে রয়েছে দূর্ভোগ অর্থাৎ জাহান্নাম।

২৮. আমি কি বিশ্বাসী ও সৎকর্মীদেরকে পৃথিবীতে বিপর্যয় সৃষ্টিকারী কাফেরদের সমতুল্য করে দেব? না খোদাভীরুদেরকে পাপাচারীদের সম্মান করে দেব।

২৯. এটি একটি বরকতময় কিতাব, যা আমি আপনার প্রতি বরকত হিসেবে অবতীর্ণ করেছি, যাতে মানুষ এর আয়াতসূহ লক্ষ্য করে এবং বুদ্ধিমানগণ যেন তা অনুধাবন করে।

Ayat 27. And Allah created not the heaven and the earth and all that is between them without purpose! That is the consideration of those who disbelieve! Then woe to those who disbelieve (in Islamic Monotheism) from the Fire!

Ayat 28. Shall Allah treat those who believe (in the Oneness of Allah Islamic Monotheism) and do righteous good deeds, as Mufsidun (those who associate partners in worship with Allah and commit crimes) on earth? Or shall Allah treat the Muttaqun (pious - see V.2:2), as the Fujjar(criminals, disbelievers, wicked, etc.)?

Ayat 29. (This is) a Book (the Qur’an) which Allah have sent down to you (The Messenger of Allah [SAWW](PBUH), full of blessings that they may ponder over its Verses, and that men of understanding may remember.

Tafseer of Surah Suad Ayat 27. Not without purpose did Allah create heaven and earth and all between! that were the thought of Unbelievers! but woe to the Unbelievers because of the Fire (of Hell)! Cf. 3:191. Unbelief is the subjective negation of a belief in Order, Beauty, Purpose, and Eternal Life. Unbelief is to Faith as Chaos is to Cosmos, as the Fire of Misery is to the Garden of Bliss. Ayat 28. Shall Allah treat those who believe and work deeds of righteousness, the same as those who do mischief on earth? Shall Allah treat those who guard against evil, the same as those who turn aside from the right? The reference to the Hereafter at the end of verse 26 of same Surah is of a piece with the whole tenor of this Surah, which deals with the superiority of the spiritual kingdom and the Hereafter. If there were no Hereafter, how could you reconcile the inequalities of this world? Would not the Unbelievers be right in acting as if all Creation and all life were futile? But there is a Hereafter and Allah will not treat the Good and Evil alike. He is just and will fully restore the balance disturbed in this life. Ayat 29. (Here is) a Book which Allah have sent down unto thee, full of blessings, that they may mediate on its Signs, and that men of understanding may receive admonition. Revelation is not a mere chance or haphazard thing. It is a real blessing among the greatest that Allah has bestowed on man. By meditation on it in an earnest spirit man may learn of himself, and his relation to nature around him and to Allah the Author of all. Men of understanding may, by its help, resolve all genuine doubts that there may be in their minds, and learn the true lessons of spiritual life.

Hazrat Umar bin Al-Khattab (May Allah be pleased with him) reported: The Messenger of Allah [SAWW](PBUH) said, "Verily, Allah elevates some people with this Qur'an and abases others.'' [Muslim Book 04, Chapter 138, Hadith # 1780]

Lesson: as mentioned above in Surah As-Suad Ayat 29. (This is) a Book (the Qur’an) which Allah have sent down to you (The Messenger of Allah [SAWW](PBUH), full of blessings that they may ponder over its Verses, and that men of understanding may remember” Only such people will be elevated who act upon the teachings of the Qur'an and abstain from what is forbidden by Allah. The Muslims of the early centuries of Islam were blessed with great honor by Allah because they loved and applied the Qur'an. Because of this meaningful attachment with the Qur'an, they made great achievements in religious and worldly spheres. Those who neglected the teachings of Islam will be disgraced and humiliated. May Allah guide and enable us to re-establish our contact with the Qur'an so that we can regain our past glory. Exaltation and humiliation mentioned in the Hadith is bound to happen in both this life and the Hereafter.

[38].Surah Suad: Ayat 25-26

২৫. আমি তার সে অপরাধ ক্ষমা করলাম। নিশ্চয় আমার কাছে তার জন্যে রয়েছে উচ্চ মর্তবা ও সুন্দর আবাসস্থল।

২৬. হে দাউদ! আমি তোমাকে পৃথিবীতে প্রতিনিধি করেছি, অতএব, তুমি মানুষের মাঝে ন্যায়সঙ্গতভাবে রাজত্ব কর এবং খেয়াল-খুশীর অনুসরণ করো না। তা তোমাকে আল্লাহর পথ থেকে বিচ্যুত করে দেবে। নিশ্চয় যারা আল্লাহর পথ থেকে বিচ্যুত হয়, তাদের জন্যে রয়েছে কঠোর শাস্তি, এ কারণে যে, তারা হিসাবদিবসকে ভূলে যায়।

Ayat 25. So Allah forgave him that, and verily, for him is a near access to Allah, and a good place of (final) return (Paradise).

Ayat 26. O Dawud PBUH (David)! Verily! Allah have placed you as a successor on earth, so judge you between men in truth (and justice) and follow not your desire for it will mislead you from the Path of Allah. Verily! Those who wander astray from the Path of Allah (shall) have a severe torment, because they forgot the Day of Reckoning.

Tafseer of Surah Suad Ayat 25 and 26. So Allah forgave him this (lapse): he enjoyed, indeed, a Near Approach to Allah, and a beautiful place of (Final) Return. Ayat 26. O David PBUH, Allah did indeed make thee a vicegerent on earth: so judge thou between men in truth (and justice): Nor follow thou the lusts (of thy heart), for they will mislead thee from the Path of Allah. for those who wander astray from the Path of Allah, is a Penalty Grievous, for that they forget the Day of Account. Cf. 2:30, and n. 47. David's PBUH kingly power, and the gifts of wisdom, justice, psalmody, and Prophethood were bestowed on him as a trust. These great gifts were not to be a matter of self-glory. As in last Ayat, this vision and its moral are nowhere to be found in the Bible. The Muslim idea of David is that of a man just and upright, endowed with all the virtues, in whom even the least thought of self-elation has to be washed off by repentance and forgiveness.

Hazrat Nawwas bin Saman (May Allah be pleased with him) reported: I asked Messenger of Allah [SAWW](PBUH) about virtue and sin, and he said, "Virtue is noble behavior, and sin is that which creates doubt and you do not like people to know about it.'' [Muslim 32, Chapter 03, Hadith # 6195]

Lesson: as mentioned above in Surah As-Suad Ayat 26 “so judge you between men in truth (and justice) and follow not your desire” An important principle enshrined in this Hadith says that courtesy is a virtue, because a refined mind cultivates good habits, performs good deeds, and shuns all that is bad and corrupt. Also, a simple and understandable principle is laid down about sin. Man feels the pricking of conscience over every bad deed and is also afraid of the reproach of fault-finders, provided he has not reached the lowest point of moral depravity. But a seared conscience is least disturbed even by a heinous and deadly sin or by public censure. We can understand it by the example of man's smelling sense. If it is not dead, man can feel a stink and repugnant odor. But a long association with a dung heap robs away one's smelling sense and feeling of refuse.

[38].Surah Suad: Ayat 24

[Ayat-e-Sejda]

২৪. দাউদ বললঃ সে তোমার দুম্বাটিকে নিজের দুম্বাগুলোর সাথে সংযুক্ত করার দাবী করে তোমার প্রতি অবিচার করেছে। শরীকদের অনেকেই একে অপরের প্রতি জুলুম করে থাকে। তবে তারা করে না, যারা আল্লাহর প্রতি বিশ্বাসী ও সৎকর্ম সম্পাদনকারী। অবশ্য এমন লোকের সংখ্যা অল্প। দাউদের খেয়াল হল যে, আমি তাকে পরীক্ষা করছি। অতঃপর সে তার পালনকর্তার কাছে ক্ষমা প্রার্থনা করল, সেজদায় লুটিয়ে পড়ল এবং তাঁর দিকে প্রত্যাবর্তন করল।

Ayat 24. [Dawud PBUH (David)] said (immediately without listening to the opponent): "He has wronged you in demanding your ewe in addition to his ewes. And, verily, many partners oppress one another, except those who believe and do righteous good deeds, and they are few." And Dawud PBUH (David) guessed that Allah have tried him and he sought Forgiveness of his Lord, and he fell down prostrate and turned (to Allah) in repentance.

Tafseer of Surah Suad Ayat 24. The circumstances were mysterious, the accusation was novel; it was not clear why the unjust brother should also have come with the complainant, risking his life in climbing the wall to evade the guard, and he certainly said nothing. David PBUH took them literally, and began to preach about the falsehood and the fraud of men, who should be content with what they have, but who always covet more. Especially, said David PBUH, is it wrong for brothers or men in partnership to take advantage of each other; but how few are the men who are righteous? He had in mind his own devotions and justice. But lo and behold! the men disappeared as mysteriously as they had come. It was then that David PBUH realized that his visions had been a trial or temptation-a test of his moral or spiritual fiber! Great though he was as a king, and just though he was as a judge, the moment that he thought of these things in self-pride, his merit vanished. In himself he was as other men; it was Allah's grace that gave him wisdom and justice, and he should have been humble in the sight of Allah. Judged by ordinary standards, David had done no wrong; he was a good and just king. Judged by the highest standard of those nearest to Allah (Muqarrabun, 56:11), the thought of self-pride and self-righteousness had to be washed off from him by his own act of self-realization and repentance. This was freely accepted by Allah, as the next verse shows. Some commentators say that David's PBUH fault here was his hastiness in judging before hearing the case of the other party. When he realized his lapse, he fell down in repentance.

Hazrat Anas (May Allah be pleased with him) said: You indulge in (bad) actions which are more insignificant to you than a hair while we considered them at the time of Messenger of Allah [SAWW](PBUH) to be great destroying sins". [Al-Bukhari 08, Chapter 76, Hadith # 499].

Lesson: as mentioned above in Surah As-Suad Ayat 24 And Dawud PBUH (David) guessed that Allah have tried him and he sought Forgiveness of his Lord, and he fell down prostrate and turned (to Allah) in repentance" The less fear of Allah, one has the more disobedient he becomes to Him. As the fear of Allah decreases, one becomes more bold in committing sins. As the Companions of the Prophet [SAWW](PBUH) were intensely fearful of Allah, they were afraid of committing even very minor sins.