Surah Saad

Saad

Introduction

Name of Chapter and Reason for its Name

This chapter is called Surah Saad and there are different interpretations which exist regarding the name of this chapter: Dahhak considers the letter “sad” to stand for sidq (truth).

According to Qatadah, “saad” is one of the names of the Quran. Ibn Abbas says that the letter “saad” is one of names of Allah, and here He has sworn by this name. This is in agreement with a tradition by Imam Jafar al-Sadiq.

According to another tradition narrated from Imam Jafar al-Sadiq and Imam Musa al-Kadhim, “sad” is a spring that gushes forth from one of the pillars of the Divine Throne, and it is known as ma al-hayawaan (water of life).

Chapter Number

Surah Saad is the 38th chapter of the Quran.

Number of Verses

Kufiyun (scholars belonging to the Kufi school of thought) believe that this chapter has 88 verses, whereas Hijaziyun, Basriyun, and Shamiyun (scholars belonging to the Hijazi, Basri, and Shaami school of thought respectively) believe that it has 86 verses.

Place of Revelation

From the nature of its verses, one can conclude that Surah Saad is a Makki chapter. It was revealed after Surah al-Qamar.

Content

Important Concepts in this Chapter

Verses 1-8

Disbelievers’ opposition to the Prophet of Islam and their denial of him. The beginning verses of this chapter introduce the Quran as a book of guidance and a reminder. Only those whose hearts are ready to accept the truth can benefit from the guidance of the Quran. However, due to their conceit and defiance, the disbelievers opposed the Prophet of Allah and denied his invitation to tawheed (monotheism). They also tried to prevent others from believing in him. The disbelievers used to falsely the claim that the Prophet had any superiority over them which would cause the Quran to be revealed onto him instead of them, and which gave him the right to issue them commands. Due to such reasoning, the disbelievers denied the Prophethood being the sole right of Prophet Muhammad, and they used to invite their fellow-believers to their creeds. The fundamental reason for their opposition to the Messenger was because his Prophethood meant his governance over them, and they did not want to accept that.

Verses 9-11

Allah’s objection to the false claims of the disbelievers, and His warning for them. In these verses, Allah responds to the disbelievers’ denial of the final Prophet by stating that the One who is the Owner of everything, the All-Mighty, the Generous, and has authority over Prophethood - meaning Allah Himself - knows best to whom He must give the responsibility of Prophethood. Due to the disbelievers’ denial of Prophet Muhammad, Allah promises them the punishment. (Tabrisi, Majma al-Bayan fi Tafsir al-Quran, Volume 4, Page74))

Verses 12-15

A mention of the punishment of Allah on previous nations, and the reason behind the chastisements. It is said that in these verses, Allah gives a brief account of the outcome of the nations of Nuh, Aad and Thamood, so that the disbelievers could take admonition. In the 14th verse of this chapter, the reason for the punishment of previous nations is explained by Allah to be their denial of all of the Prophets. Although, each nation only disbelieved in that Prophet which was sent to them in their era, however, the denial of one Prophet of Allah means the denial of all of the Prophets.

Verse 17

Allah’s invitation to Prophet Muhammad to remain patient despite what the disbelievers do and say. In this verse Allah commands the Prophet to remain patient, and to not let the chatter of the disbelievers decrease his determination. Allah related the story of Prophet Dawood here as an example for him.

Verses 18-48

An account of Allah’s tests for the previous Prophets. In these verses, Allah relates the story of a few of His penitent servants who used to refer to Him in times of distress. Nine Prophets are mentioned here: Dawood Sulayman Ayyub Ibrahim Isaaq Yaqoob Ismail Yasaah Dhul Kifl

Dawood is mentioned first and a part of his story is narrated briefly.

Verses 18-24

Dawood’s glorification of Allah, his being gifted wisdom and conclusive speech, and the story of his judgement when two litigants came to him seeking justice. It has been said Dawood was extraordinarily powerful in his glorification of Allah, such that the mountains and the birds would also venerate Allah along with him. Hikmah (Wisdom) connotes hukm (judgement), and it is knowledge of the truth and soundness which gives benefit to man and aids him in reaching perfection. What is meant by fasl al-khitaab (conclusive speech) is an ability that one possesses which allows him to analyze speech, and to distinguish the truth in it from the falsehood. This meaning is also in agreement with a correct judgement between two litigants. According to most interpretations, fasl al-khitaab here means speech that distinguishes (in the court of law) - that is, when two individuals seek justice, the complainant must either swear as a witness or bring a witness, while the defendant must swear to his innocence. The reason why this is called fasl al-khitaab is because enmity and disputes are usually resolved through this litigation process. The coming of the two litigants before Dawood was in fact, a test from Allah, so that this Prophet could be trained. Through this test, Dawood was taught the correct way of passing judgements, so that he does not judge unjustly or incorrectly.

Verses 49-61

Glad tidings of the rewards for the pious, and the promise of punishments for the disbelievers. By giving good news of heaven to the pious, and promising punishment to the disbelievers, these verses describe the contrasting results of living a virtuous life verses living an un-Godly life.

Verses 61-64

Disbelievers’ contention with one another in Hell. It has been said that since in this world the disbelievers were deceived by their “friends,” they will ask Allah to increase His punishment towards them for leading them astray. As well, the disbelievers will think that the believers should be with them in Hell; however, when they do not see the believers among them, they will wonder why those individuals, whom they believed to be evil, are not in Hell. ((Zamakhshari, Al-Kashshaf an Haqaiq Ghawamid al-Tanzil, Page 102)

Verses 69-81

Creation of Prophet Adam and Satan’s disobedience of Allah. This chapter’s concluding verses demonstrate that straying away from the truth and obeying Satan will lead a person to the fire of Hell - a punishment that Allah has created for Satan and his followers. Also, in these verses Satan promises to misguide every human being; however, he does not have any authority over the sincere servants of Allah.

Discussions on this Chapter

وَ رُوِی عَنِ ابْنِ عَبَّاسٍ عَنِ النَّبِی ص قَالَ: قَالَ لِی رَبِّی أَ تَدْرِی فی‌ام یخْتَصِمُ الْمَلَأُ الْأَعْلَی فَقُلْتُ لَا قَالَ اخْتَصَمُوا فِی الْکفَّارَاتِ وَ الدَّرَجَاتِ فَأَمَّا الْکفَّارَاتُ فَإِسْبَاغُ الْوُضُوءِ فِی السَّبَرَاتِ وَ نَقْلُ الْأَقْدَامِ إِلَی الْجَمَاعَاتِ وَ انْتِظَارُ الصَّلَاةِ بَعْدَ الصَّلَاةِ وَ أَمَّا الدَّرَجَاتُ فَإِفْشَاءُ السَّلَامِ وَ إِطْعَامُ الطَّعَامِ وَ الصَّلَاةُ بِاللَّیلِ وَ النَّاسُ نِیام

Ibn Abbas has narrated from the Prophet: “My Lord said to me, ‘Do you know what the angels were debating?’ I said no. He said, ‘They were debating the actions that compensate for bad deeds performed and the levels. The compensations (for evil things done) are: performing wudhu well, washing every part completely and fully, (especially) on cold mornings; attending congregational prayers; and waiting for the [next] prayer after the current one [is finished]. The levels are: greeting with salaam, giving out food, and performing the night prayer (salat al-layl) while everyone else is sleeping.’”