Surah Ṣād
Bismillāhir Raḥmānir Raḥīm
• The Divine Oath and the arrogance of opposition
[1] Ṣād (mystic letter; phonological symbol of patience/truth)—by the Qur’ān, possessor of Reminder (dhī-dh-dhikr; dh-k-r, remembrance/eminence/honor). [2] Nay, those who disbelieve are in false pride (ʿizzatin; ʿ-z-z, might/arrogance) and schism (shiqāq; sh-q-q, splitting/hardship → defiant opposition). [3] How many a generation We destroyed before them! They cried out (nādaw; n-d-y, to call for help), but it was not the time for escape (lāta ḥīna manāṣ; ancient negative particle indicating ‘too late’/opportunity lost).
• The astonishment of the Meccan chiefs at the mortal Warner
[4] And they wondered that there came to them a warner from among themselves. And the disbelievers said: “This is a magician, a liar.” [5] “Has he made the gods (al-āliha) into One God? Indeed, this is a strange thing (ʿujāb; ʿ-j-b, wondrous/bizarre).” [6] And the eminent among them proceeded: “Go on, and remain patient (iṣbirū) adhering to your gods. Indeed, this is a thing designed (yurād; intended/plotted against you).” [7] “We have not heard of this in the latest religion (millati-l-ākhirah; likely Christianity or local polytheism); this is nothing but a fabrication (ikhtilāq; kh-l-q, creating → forging a lie).”
• Divine rebuttal: The logic of election and the threat of judgment
[8] “Has the Reminder been sent down to him (specifically) from amongst us?” Nay, they are in doubt of My Reminder. Nay, they have not yet tasted My punishment. [9] Or do they have the depositories (khazāʾin) of the mercy of your Lord, the Exalted in Might (al-ʿAzīz), the Bestower? [10] Or is theirs the dominion (mulk) of the heavens and the earth and what is between them? Then let them ascend through the ropes (al-asbāb; s-b-b, cords/means → pathways to heaven to block revelation). [11] They are a host (jund) there, defeated (mahzūm; h-z-m, routed) among the factions.
• Historical precedents: The sequence of destroyed confederates
[12] Denied before them did the people of Noah, and ʿĀd, and Pharaoh, the owner of stakes (dhul-awtād; w-t-d, tent pegs → stable power/pyramids/torture devices). [13] And Thamūd, and the people of Lot, and the companions of the Thicket (al-Aykah; dense woods)—those are the confederates (al-aḥzāb). [14] Not one but denied the messengers, so My penalty was justified (fa-ḥaqqa ʿiqāb; ʿ-q-b, heel → consequence/retribution). [15] And these do not await except a single blast (ṣayḥatan; ṣ-y-ḥ, shriek/cry) having no delay (fawāq; f-w-q, interval between milkings → respite). [16] And they said: “Our Lord, hasten for us our share (qiṭṭanā; q-ṭ-ṭ, to cut → portion/written sentence) before the Day of Reckoning.”
• The archetype of strength and repentance: David (Dāwūd)
[17] Be patient over what they say, and remember Our servant David, the possessor of strength (dhil-ayd; ʾ-y-d, hands/power → religious/political vigor); indeed, he was one repeatedly returning (awwāb; ʾ-w-b, turning back to God in devotion). [18] Indeed, We subjected the mountains with him, exalting [God] in the evening and sunrise. [19] And the birds assembled, all to Him returning. [20] And We strengthened his kingdom and gave him wisdom and decisive speech (faṣla-l-khiṭāb; clear judgment/rhetorical precision).
• The Parable of the Litigants: Power tested by justice
[21] And has there come to you the news of the disputants, when they climbed over the wall into the prayer sanctuary (al-miḥrāb)? [22] When they entered upon David and he was terrified of them. They said: “Fear not. Two disputants; one of us has wronged the other, so judge between us with truth and do not exceed (tushṭiṭ; sh-ṭ-ṭ, to go far/be unjust), and guide us to the even path.” [23] “Indeed this is my brother; he has ninety-nine ewes (naʿjah; female sheep) and I have one ewe, so he said: ‘Entrust her to me,’ and he overpowered me in speech (ʿazzanī fil-khiṭāb; ʿ-z-z, to be strong/dominant).”
• The realization, prostration, and vicegerency
[24] [David] said: “He has certainly wronged you by demanding your ewe to his ewes. And indeed, many associates (al-khulaṭāʾ) oppress one another, except those who believe and do righteous deeds—and few are they.” And David became certain that We had tried him (fatannāhu; tested his integrity), so he asked forgiveness of his Lord and fell down bowing (rākiʿan) and turned in repentance. [25] So We forgave him that; and indeed, for him with Us is nearness (zulfa) and a beautiful return. [26] “O David, indeed We have made you a successor (khalīfah; vicegerent/steward) upon the earth, so judge between the people in truth and do not follow desire (al-hawā), lest it mislead you from the way of Allāh.” Indeed, those who stray from the way of Allāh will have a severe punishment because they forgot the Day of Reckoning.
• Cosmic purpose and the distinction of the pious
[27] And We did not create the heaven and the earth and that between them aimlessly (bāṭilan; b-ṭ-l, void/false → without purpose). That is the assumption of those who disbelieve, so woe to those who disbelieve from the Fire. [28] Or should We treat those who believe and do righteous deeds like the corrupters in the land? Or should We treat the righteous like the wicked (fujjār; f-j-r, to burst/deviate → brazen sinners)? [29] [This is] a Book We have sent down to you, blessed, that they may ponder its verses and that those of understanding would be reminded.
• The archetype of gratitude and non-attachment: Solomon (Sulaymān)
[30] And We granted to David, Solomon—an excellent servant; indeed, he was one repeatedly returning. [31] When there were presented to him in the evening the well-trained horses (aṣ-ṣāfināt; ṣ-f-n, standing on three legs → elegance), swift-of-foot. [32] He said: “Indeed, I have preferred the love of the good (al-khayr; horses/wealth) over the remembrance of my Lord, until it [the sun] disappeared into the veil.” [33] “Return them to me!” Then he began stroking (masḥan; wiping/grooming OR smiting/sacrificing) the shanks and the necks.
• The test of the empty throne and dominion over elements
[34] And certainly We tested Solomon and We cast upon his throne a mere body (jasadan; lifeless form/effigy), then he returned. [35] He said: “My Lord, forgive me and grant me a sovereignty (mulk) that will not befit anyone after me; indeed, You are the Bestower.” [36] So We subjected to him the wind, flowing gently by his command wherever he directed. [37] And the Satans (demonic forces), every builder and diver. [38] And others bound together in fetters. [39] “This is Our gift, so bestow or withhold without reckoning.” [40] And indeed, for him with Us is nearness and a beautiful place of return.
• The archetype of endurance: Job (Ayyūb)
[41] And remember Our servant Job, when he called to his Lord: “Indeed, Satan has touched me with hardship (nuṣb; fatigue/distress) and torment.” [42] “Strike (urkuḍ; r-k-ḍ, stomp/kick) with your foot; this is a cool washing-place and a drink.” [43] And We granted him his family and the like of them with them, as a mercy from Us and a reminder for those of understanding. [44] “And take in your hand a bundle [of grass] (ḍighthan; mixed handful), and strike with it (symbolic fulfillment of oath) and do not break your oath.” Indeed, We found him patient, an excellent servant. Indeed, he was one repeatedly returning.
• The chosen remembrance of the Patriarchs
[45] And remember Our servants, Abraham, Isaac, and Jacob—those of strength (al-ayd; actions) and vision (al-abṣār; insight). [46] Indeed, We purified them with a pure quality: the remembrance of the Home (ad-Dār; the Hereafter). [47] And indeed they are, to Us, among the chosen (al-muṣṭafayna; ṣ-f-w, pure/selected), the outstanding. [48] And remember Ishmael, Elisha (al-Yasaʿ), and Dhul-Kifl; all are among the outstanding.
• Eschatological contrast: The Honor of the Pious
[49] This is a reminder. And indeed, for the righteous is a beautiful place of return: [50] Gardens of Eden, with gates opened for them. [51] Reclining therein, calling therein for abundant fruit and drink. [52] And with them will be women limiting [their] glances (qāṣirātu-ṭ-ṭarf; modest/focused on spouses), of equal age (atrāb; t-r-b, dust → implies born at same time/peers). [53] This is what you are promised for the Day of Reckoning. [54] Indeed, this is Our provision; for it there is no depletion (nafād; n-f-d, running out).
• Eschatological contrast: The Misery of the Transgressors
[55] This [is so]. But indeed, for the transgressors (ṭ-gh-y, to exceed bounds) is an evil place of return: [56] Hell, which they will [enter to] burn, so wretched is the resting-place. [57] This—so let them taste it—boiling fluid (ḥamīm) and purulence (ghassāq; pus/intensely cold fluid). [58] And other torments of its type (shakl), paired. [59] [It will be said]: “This is a company bursting in with you. No welcome for them. Indeed, they will burn in the Fire.” [60] They will say: “Nay, you! No welcome for you. You brought this upon us.” So wretched is the settlement. [61] They say: “Our Lord, whoever brought this upon us, increase for him a double punishment in the Fire.”
• The irony of missing the ‘wicked’ believers
[62] And they will say: “Why do we not see men whom we used to count among the bad ones (al-ashrār)? [63] Did we take them in ridicule, or have our eyes turned away from them?” [64] Indeed, that is truth—the quarreling of the people of the Fire.
• The Great Narrative: The Divine claim and the celestial dispute
[65] Say (Qul): “I am only a warner, and there is no deity except Allāh, the One (al-Wāḥid), the Subduer (al-Qahhār).” [66] “Lord of the heavens and the earth and whatever is between them, the Exalted in Might, the Perpetual Forgiver.” [67] Say: “It is a Great News (nabaʾun ʿaẓīm; the message of Tawḥīd/Resurrection).” [68] “From which you turn away.” [69] “I had no knowledge of the Highest Assembly (al-malaʾi-l-aʿlā; angelic host) when they were disputing (yakhtaṣimūn; referring to the dialogue on Adam’s creation).” [70] “It is only revealed to me that I am a clear warner.”
• The Proto-Event: Human origin and Iblīs’s refusal
[71] When your Lord said to the angels: “Indeed, I am going to create a human being (basharan; skin/mortal) from clay (ṭīn). [72] So when I have proportioned him and breathed into him of My Spirit (Rūḥī; r-w-ḥ, breath/life-force/divine command), then fall down to him in prostration.” [73] So the angels prostrated—all of them entirely. [74] Except Iblīs; he was arrogant and became of the disbelievers. [75] [Allāh] said: “O Iblīs, what prevented you from prostrating to that which I created with My hands? Were you arrogant or were you [already] of the haughty ones?” [76] He said: “I am better than him. You created me from fire and created him from clay.”
• The Curse, the Reprieve, and the Threat
[77] [Allāh] said: “Then get out of it, for indeed, you are expelled (rajīm; r-j-m, stoned/accursed).” [78] “And indeed, upon you is My curse until the Day of Judgment.” [79] He said: “My Lord, then reprieve me until the Day they are resurrected.” [80] [Allāh] said: “So indeed, you are of those reprieved, [81] Until the Day of the Known Time.” [82] [Iblīs] said: “By Your Glory (fa-bi-ʿizzatika), I will surely mislead them all, [83] Except, among them, Your sincere servants (mukhlaṣīn; purified/chosen).” [84] [Allāh] said: “The Truth [it is], and the Truth I speak: [85] I will surely fill Hell with you and those of them that follow you all together.”
• Conclusion: The burden-free Message
[86] Say (Qul): “I do not ask you for it any payment, nor am I of the pretenders (al-mutakallifīn; k-l-f, burden/imposition → those who feign what they do not possess).” [87] “It is not but a reminder to the worlds.” [88] “And you will surely know its news after a time.”
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Segment: Surah Ṣād [38:30–40]
• The archetype of the penitent king: Solomon’s devotion and the distraction of beauty
[30] And We granted to David, Solomon (Sulaymān; s-l-m, peace/safety → integrity)—an excellent servant; indeed, he was one repeatedly returning (awwāb; ʾ-w-b, to return/set [like the sun] → to turn back constantly in repentance/devotion). [31] When there were presented to him in the evening the well-trained horses (aṣ-ṣāfināt; ṣ-f-n, to stand on three legs with the fourth hoof just touching → elegance/readiness), swift-of-foot (al-jiyād; j-w-d, excellence/speed), [32] he said: “Indeed, I have preferred the love of the good (al-khayr; generic ‘good’ → wealth/horses) over the remembrance of my Lord, until it (the sun) disappeared into the veil (bil-ḥijāb; ḥ-j-b, to cover/screen → horizon/sunset).” [33] “Return them to me!” Then he began stroking (masḥan; m-s-ḥ, to wipe/pass hand over → grooming with affection OR [in minority exegesis] swiping with sword) the shanks and the necks — restoration of priority through act of devotion.
• The trial of the empty throne and the petition for a unique sovereignty
[34] And certainly We tested Solomon (fatannā; f-t-n, to burn/assay gold → purification through severe trial), and We cast upon his throne a mere body (jasadan; j-s-d, corporeal form typically lacking spirit/vitality → signifies loss of agency or lifeless heir) then he returned (anāba; turned back to God). [35] He said: “My Lord, forgive me and grant me a sovereignty (mulkan; m-l-k, forceful possession → dominion/kingship) that will not befit anyone after me; indeed, You are the Bestower (al-Wahhāb; w-h-b, giving without compensation).”
• Divine response: Subjugation of elemental forces and cosmic hierarchy
[36] So We subjected to him the wind (ar-rīḥ; r-w-ḥ, spirit/wind → elemental force), flowing gently (rukhāʾan; r-k-h, soft/loose → yielding/manageable) by his command wherever he directed. [37] And the Satans (ash-Shayāṭīn; sh-ṭ-n, to be distant/obstinate → rebelliousness), every builder (bannāʾ) and diver (ghawwāṣ; extraction of resources/pearls) — control over chaotic/chthonic forces. [38] And others bound together in fetters (bil-aṣfād; ṣ-f-d, to bind/shackle). [39] “This is Our gift (ʿaṭāʾunā), so bestow or withhold without reckoning (bi-ghayri ḥisāb; no audit required OR unlimited quantity).” [40] And indeed, for him with Us is nearness (zulfa; z-l-f, proximity/rank) and a beautiful place of return (ḥusna maʾāb; eschatological felicity).