I take refuge with Allaah from the accursed devil. بِسْمِ اللَّهِ الرَّحْمَـنِ الرَّحِيمِ Bismillah-ir-Rahman-ir-Raheem: In the name of Allah, the Compassionate, the Merciful. Welcome to my blog and praise the Magnificent Lord as you enter: Allahu Akbar: Allah is the Greatest . May the Peace and Blessing of Allah Azza wa Jal, our Lord Glorified and Praised be He, be upon our beloved Prophet, his Family, and Companions. The Prophethood of Dawood (David) Alaihi Salaam. اصْبِر عَلَى مَا يَقُولُونَ وَاذْكُرْ عَبْدَنَا دَاوُودَ ذَا الاٌّيْدِ إِنَّهُ أَوَّابٌ (17.And remember Our slave Dawud, endued with Al-Ayd. Verily, he was ever oft-returning in all matters and in repentance.) إِنَّا سَخَّرْنَا الجِبَالَ مَعَهُ يُسَبِّحْنَ بِالْعَشِىِّ وَالإِشْرَاقِ (18. Verily, We made the mountains to glorify Our praises with him in the `Ashi and Ishraq.) وَالطَّيْرَ مَحْشُورَةً كُلٌّ لَّهُ أَوَّابٌ (19. And (so did) the birds assembled, all obedient to him.) وَشَدَدْنَا مُلْكَهُ وَءَاتَيْنَـهُ الْحِكْمَةَ وَفَصْلَ الْخِطَابِ (20. We made his kingdom strong and gave him Al-Hikmah and sound judgement in speech and decision.) Surah 38 Sad, Verse 17-20 Tafsir Ibn Kathir Al-Ayd means strength in knowledge and action. Ibn `Abbas, may Allah be pleased with him, As-Suddi and Ibn Zayd said, “Al-Ayd means strength.” Mujahid said, “Al-Ayd means strength in obedience to Allah.” Qatadah said, “Dawud, peace be upon him, was given strength in worship and the proper understanding of Islam.” He told us that he, peace be upon him, used to spend a third of the night in prayer, and he fasted for half a lifetime. This was reported in the Two Sahihs, where it is recorded that the Messenger of Allah said: (The most beloved of prayer to Allah is the prayer of Dawud, and the most beloved of fasting to Allah is the fasting of Dawud. He used to sleep for half of the night, stand in prayer for a third of the night, then sleep for a sixth of the night, and he used to fast alternate days. He never fled from the battlefield, and he always turned to Allah.) which means that he turned to Allah with regard to all of his affairs. (Verily, We made the mountains to glorify Our praises with him in the `Ashi and Ishraq. ) means, Allah caused the mountains to glorify His praises with him at sunrise and at the end of the day. This is like the Ayah: (O you mountains. Glorify (Allah) with him! And you birds (also)!) (34:10). The birds also used to glorify Allah’s praises with him. If a bird flew by him and heard him chanting the Zabur, it would not go away; instead it would stay hovering in the air, glorifying Allah along with him. And the lofty mountains would respond to him and echo his glorification of Allah. Ibn Jarir recorded from `Abdullah bin Al-Harith bin Nawfal that Ibn `Abbas, may Allah be pleased with him, did not pray Ad-Duha. [`Abdullah said:] “So I took him to Umm Hani, may Allah be pleased with her, and said to her, `Tell him what you told me.’ She said, `The Messenger of Allah entered my house on the day of the conquest of Makkah. He called for water to be poured into a large bowl, then he called for a garment which he used as a screen between me and him, and he washed himself. Then he sprinkled water around the house and prayed eight Rak`ahs. This was Ad-Duha, and its standing, bowing, prostration and sitting were all equal in brevity.’ Ibn `Abbas, may Allah be pleased with him, left, saying, `I have read the Qur’an from cover to cover, and I never knew about Salat Ad-Duha until now!’ Then he recited: (glorify Our praises with him in the `Ashi and Ishraq.) I used to say, “What is Salat Al-Ishraq, but now I know what it is.” (And (so did) the birds assembled,) meaning, hovering in the air. (all obedient to him.) means, they obeyed him and followed him in glorifying Allah. Sa`id bin Jubayr, Qatadah and Malik said, narrating from Zayd bin Aslam and Ibn Zayd: (all obedient to him.) means, “Following his commands.” (and gave him Al-Hikmah) Mujahid said, “This means understanding, reason and intelligence.” Qatadah said, “The Book of Allah and following what is in it.” As-Suddi said: (Al-Hikmah) “Prophethood.” (and sound judgement) Shurayh Al-Qadi and Ash-Sha`bi said, “Sound judgement is testimony and oaths.” Qatadah said, “Two witnesses for the plaintiff or an oath on the part of the defendant is meaning of sound judgement.” This is the sound judgement which the Prophets and Messengers judged and the believers and righteous accepted. This is the basis of this Ummah’s judicial system until the Day of Resurrection. This was the view of Abu `Abdur-Rahman As-Sulami. Mujahid and As-Suddi said, “It means passing the right judgement and understanding the case.” Mujahid also said, “It is soundness in speech and in judgement, and this includes all of the above.” This is what is meant, and this is the view favored by Ibn Jarir. وَهَلْ أَتَاكَ نَبَؤُا الْخَصْمِ إِذْ تَسَوَّرُواْ الْمِحْرَابَ (21. And has the news of the litigants reached you When they climbed over the wall into (his) Mihrab (private chamber of worship);) إِذْ دَخَلُواْ عَلَى دَاوُودَ فَفَزِعَ مِنْهُمْ قَالُواْ لاَ تَخَفْ خَصْمَانِ بَغَى بَعْضُنَا عَلَى بَعْضٍ فَاحْكُمْ بَيْنَنَا بِالْحَقِّ وَلاَ تُشْطِطْ وَاهْدِنَآ إِلَى سَوَآءِ الصِّرَطِ (22. When they entered in upon Dawud, he was terrified of them. They said: “Fear not! (We are) two litigants, one of us has wronged the other, therefore judge between us with truth, and treat us not with injustice, and guide us to the right way.) إِنَّ هَذَآ أَخِى لَهُ تِسْعٌ وَتِسْعُونَ نَعْجَةً وَلِى نَعْجَةٌ وَحِدَةٌ فَقَالَ أَكْفِلْنِيهَا وَعَزَّنِى فِى الْخِطَابِ (23. Verily, this my brother (in religion) has ninety-nine ewes, while I have (only) one ewe, and he says: “Hand it over to me, and he overpowered me in speech.”) قَالَ لَقَدْ ظَلَمَكَ بِسُؤَالِ نَعْجَتِكَ إِلَى نِعَاجِهِ وَإِنَّ كَثِيراً مِّنَ الْخُلَطَآءِ لَيَبْغِى بَعْضُهُمْ عَلَى بَعْضٍ إِلاَّ الَّذِينَ ءَامَنُواْ وَعَمِلُواْ الصَّـلِحَـتِ وَقَلِيلٌ مَّا هُمْ وَظَنَّ دَاوُودُ أَنَّمَا فَتَنَّـهُ فَاسْتَغْفَرَ رَبَّهُ وَخَرَّ رَاكِعاً وَأَنَابَ (24. [Dawud] said: “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 guessed that We have tried him and he sought forgiveness of his Lord, and he fell down prostrate and turned (to Allah) in repentance.) فَغَفَرْنَا لَهُ ذَلِكَ وَإِنَّ لَهُ عِندَنَا لَزُلْفَى وَحُسْنَ مَـَابٍ (25. So, We forgave him that, and verily, for him is a near access to Us, and a good place of return.) Surah 38 Sad, Verse 21-25 Tafsir Ibn Kathir In discussing this passage, the scholars of Tafsir mention a story which is mostly based upon Isra’iliyat narrations. Nothing has been reported about this from the Infallible Prophet that we could accept as true. But Ibn Abi Hatim narrated a Hadith whose chain of narration cannot be regarded as Sahih because it is reported by Yazid Ar-Raqashi from Anas, may Allah be pleased with him. Although Yazid was one of the righteous, his Hadiths are regarded as weak by the Imams. So, it is better to speak briefly of this story and refer knowledge of it to Allah, may He be exalted. For the Qur’an is true and what it contains is also true. (he was terrified of them.) This was because he was in his Mihrab (private chamber). That was the noblest part of his house, where he commanded that no one should enter upon him that day. So, he did not realize that these two people had climbed the fence surrounding his Mihrab (private chamber) to ask him about their case. (and he overpowered me in speech.) means, `he defeated me.’ (And Dawud guessed that We have tried him) `Ali bin Abi Talhah reported that Ibn `Abbas said that this means, “We tested him.” (and he fell down prostrate and turned (to Allah) in repentance.) (So, We forgave him that,) The performance of Sajdah in Surah Sad is not one of the obligatory locations; it is a prostration of thanks (Sajdat Shukr). The evidence for it is the report recorded by Imam Ahmad from Ibn `Abbas, may Allah be pleased with him, who said; “The prostration in Surah Sad is not one of the obligatory prostrations; I saw the Messenger of Allah prostrating in this Surah.” This was also recorded by Al-Bukhari, Abu Dawud, At-Tirmidhi, and An-Nasa’i in his Tafsir. At-Tirmidhi said, “Hasan Sahih.” In his Tafsir of this Ayah, An-Nasa’i also recorded that Ibn `Abbas, may Allah be pleased with him, said, “The Prophet prostrated in Sad, and he said: (Dawud prostrated as an act of repentance and we prostrate as an act of thanks.)” This was recorded only by An-Nasa’i. The men of its chain of narration are all reliable. In his Tafsir of this Ayah, Al-Bukhari recorded that Al-`Awwam said that he asked Mujahid about the prostration in Surah Sad. He said, `I asked Ibn `Abbas, may Allah be pleased with him, `Why do you prostrate’ He said, `Have you not read: (and among his [Nuh's] progeny Dawud, Sulayman) (6:84) (They are those whom Allah had guided. So follow their guidance) (6:90). Dawud, peace be upon him, was one of those whom your Prophet was commanded to follow. Dawud prostrated here so the Messenger of Allah also prostrated here.”’ Abu Dawud recorded that Abu Sa`id Al-Khudri, may Allah be pleased with him, said, “The Messenger of Allah recited Sad while he was on the Minbar. When he reached the prostration, he came down from the Minbar and prostrated, and the people prostrated with him. On another occasion when he recited it, he reached the prostration and the people prepared to prostrate. He said: (This is repentance for a Prophet, but I see that you are preparing to prostrate.) Then he came down (from the Minbar) and prostrated.” This was recorded only by Abu Dawud and its chain of narration meets the conditions of the Two Sahihs. (and verily, for him is a near access to Us, and a good place of (final) return.) means, on the Day of Resurrection, he will have good deeds by virtue of which he will be brought close to Allah, and he will have a good place of (final) return, which means the lofty levels of Paradise, because of his repentance and his perfect justice in his kingdom. As it says in the Sahih: (Those who are fair and just with their families and those who are under their authority will be on Minbars of light on the right hand of Ar-Rahman, and both His Hands are right Hands.)” يدَاوُودُ إِنَّا جَعَلْنَـكَ خَلِيفَةً فِى الاٌّرْضِ فَاحْكُمْ بَيْنَ النَّاسِ بِالْحَقِّ وَلاَ تَتَّبِعِ الْهَوَى فَيُضِلَّكَ عَن سَبِيلِ اللَّهِ إِنَّ الَّذِينَ يَضِلُّونَ عَن سَبِيلِ اللَّهِ لَهُمْ عَذَابٌ شَدِيدُ بِمَا نَسُواْ يَوْمَ الْحِسَابِ (26. O Dawud! Verily, We have placed you as a successor on the 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.) Surah 38 Sad, Verse 26 Tafsir Ibn Kathir This is advice from Allah, may He be exalted, to those who are in positions of authority. They should rule according to the truth and justice revealed from Him, they should not turn away from it and be led astray from the path of Allah. Allah has issued a stern warning of a severe punishment to those who go astray from His path and forget the Day of Resurrection. Ibn Abi Hatim recorded that Ibrahim Abu Zur`ah, who read the Scripture, reported that Al-Walid bin `Abd Al-Malik said to him: “Does anyone have the right to question the Khalifah You have read the first Scripture and the Qur’an, and you have understood them.” He replied, “May I speak, O Commander of the faithful” He said, “Speak, for you are under the protection of Allah.” I said, “O Commander of the faithful, are you more dear to Allah, or Dawud, peace be upon him For Allah gave him both prophethood and rulership, then He warned him in His Book: (O Dawud ! Verily, We have placed you as a successor on the 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).” `Ikrimah said: ((Those shall) have a severe torment, because they forgot the Day of Reckoning.) “They will have a severe punishment on the Day of Reckoning because of what they forgot. ” As-Suddi said, “They will have a severe punishment because of what they neglected to do for the sake of the Day of Reckoning.” This interpretation is more in accordance with the apparent meaning of the Ayah. And Allah, may He be glorified and exalted, is the Guide to the Truth.

I take refuge with Allaah from the accursed devil.
بِسْمِ اللَّهِ الرَّحْمَـنِ الرَّحِيمِ 
Bismillah-ir-Rahman-ir-Raheem: In the name of Allah, the Compassionate, the Merciful. 
Welcome to my blog and praise the Magnificent Lord as you enter: Allahu Akbar: Allah is the Greatest . 
May the Peace and Blessing of Allah Azza wa Jal, our Lord Glorified and Praised be He, be upon our beloved Prophet, his Family, and Companions.
The Reward of Ibrahim’s (Abraham) Alaihi Salaam, Submission to Allah, Glorified and Praised.
وَإِذِ ابْتَلَى إِبْرَهِيمَ رَبُّهُ بِكَلِمَـتٍ فَأَتَمَّهُنَّ قَالَ إِنِّى جَـعِلُكَ لِلنَّاسِ إِمَامًا قَالَ وَمِن ذُرِّيَّتِى قَالَ لاَ يَنَالُ عَهْدِي الظَّـلِمِينَ
(124. And (remember) when the Lord of Ibrahim (Abraham) tried him with (certain) commands, which he fulfilled. He (Allah) said (to him), “Verily, I am going to make you an Imam (a leader) for mankind (to follow you).” (Ibrahim) said, “And of my offspring (to make leaders).” (Allah) said, “My covenant (prophethood) includes not Zalimin (polytheists and wrongdoers).”)
Surah 2 Al Baqarah, Verse 124
Tafsir Ibn Kathir
Allah is informing us of the honor of Ibrahim Al-Khalil, who He made an Imam for the people, and a model to be imitated, because of the way he conducted himself and adhered to Tawhid. This honor was given to Prophet Ibrahim when he adhered to Allah’s decisions and prohibitions. This is why Allah said,
And (remember) when the Lord of Ibrahim (i.e., Allah) tried him with (certain) commands).
This Ayah means, O Muhammad! Remind the idolators and the People of the Scriptures, who pretend to be followers of the religion of Ibrahim, while in reality they do not follow it, while you, O Muhammad, and your followers are the true followers of his religion; remind them of the commands and prohibitions that Allah tested Ibrahim with.
 (which he fulfilled.) indicating that Ibrahim implemented all of Allah’s orders. Allah said in another Ayah,
(And of Ibrahim (Abraham) who fulfilled (or conveyed) all that (Allah ordered him to do or convey)) (53:37)
meaning, he was truthful and he was obedient to Allah’s legislation. Also, Allah said,
(Verily, Ibrahim was an Ummah (or a nation), obedient to Allah, Hanif (i.e. to worship none but Allah), and he was not one of those who were Al-Mushrikin (polytheists), (He was) thankful for His (Allah’s) favors. He (Allah) chose him and guided him to a straight path. And We gave him good in this world, and in the Hereafter he shall be of the righteous. Then, We have sent the revelation to you (O Muhammad saying): “Follow the religion of Ibrahim Hanif (Islamic Monotheism ـ to worship none but Allah) and he was not of the Mushrikin.) (16:120-123)
(Say (O Muhammad ): “Truly, my Lord has guided me to a straight path, a right religion, the religion of Ibrahim, Hanifan, and Ibrahim (to worship none but Allah, alone) and he was not of Al-Mushrikin.”) (6:161) and,
(Ibrahim was neither a Jew nor a Christian, but he was a true Muslim Hanifan (Islamic Monotheism ـ to worship none but Allah alone) and he was not of Al-Mushrikin. Verily, among mankind who have the best claim to Ibrahim are those who followed him, and this Prophet (Muhammad ) and those who have believed (Muslims). And Allah is the Wali (Protector and Helper) of the believers) (3:67-68).
Allah said,
(with Kalimat (words)) which means, “Laws, commandments and prohibitions.” `Words’ as mentioned here, sometimes refers to what Allah has willed, such as Allah’s statement about Maryam,
(And she testified to the truth of the Words of her Lord, and (also believed in) His Scriptures, and she was of the Qanitin (i.e. obedient to Allah)) (66:12).
“Words” also refers to Allah’s Law, such as Allah’s statement,
(And the Word of your Lord has been fulfilled in truth and in justice) (6:115) meaning, His legislation. “Words” also means truthful news, or a just commandment or prohibition. For instance, Allah said,
(And (remember) when the Lord of Ibrahim tried him with (certain) Words (commands), which he fulfilled) meaning, he adhered to them, Allah said,
(Verily, I am going to make you an Imam (a leader) for mankind (to follow you).”) as a reward for Ibrahim’s good deeds, adhering to the commandments and avoiding the prohibitions. This is why Allah made Ibrahim a role model for the people, and an Imam whose conduct and path are imitated and followed.
There is a difference of opinion over the words that Allah tested Ibrahim with. There are several opinions attributed to Ibn `Abbas. For instance, `Abdur-Razzaq said that Ibn `Abbas said, “Allah tested him with the rituals (of Hajj).” Abu Ishaq reported the same. `Abdur-Razzaq also narrated that Ibn `Abbas said that,
(And (remember) when the Lord of Ibrahim (Abraham) (i.e., Allah) tried him with (certain) commands) means, “Allah tested him with Taharah (purity, ablution): five on the head and five on the body. As for the head, they are cutting the mustache, rinsing the mouth, inhaling and discarding water, using Siwak and parting the hair. As for the body, they are trimming the nails, shaving the pubic hair, circumcision and plucking under the arm and washing with water after answering the call of nature.” Ibn Abi Hatim said, “A similar statement was also reported from Sa`id bin Al-Musayyib, Mujahid, Ash-Sha`bi, An-Nakha`i, Abu Salih, Abu Al-Jald, and so forth.”
There is a similar statement that Imam Muslim narrated from `A’ishah who said that Allah’s Messenger said,
(Ten are among the Fitrah (instinct, natural constitution): trimming the mustache, growing the beard, using Siwak, inhaling and then exhaling water (in ablution), cutting the nails, washing between the fingers (in ablution), plucking the underarm hair, shaving the pubic hair, washing with water after answering the call of nature, (and I forgot the tenth, I think it was) rinsing the mouth (in ablution).)
The Two Sahihs recorded Abu Hurayrah saying that the Prophet said,
(Five are among the acts of Fitrah: circumcision, shaving the pubic hair, trimming the mustache, cutting the nails and plucking the underarm hair.) This is the wording with Muslim.
Muhammad bin Ishaq reportd that Ibn `Abbas said, “The words that Allah tested Ibrahim with, and that he implemented were: abandoning his (disbelieving) people when Allah commanded him to do so, disputing with Nimrod (king of Babylon) about Allah, being patient when he was thrown in the fire (although this was extremely traumatic) migrating from his homeland when Allah commanded him to do so, patience with the monetary and material demands of hosting guests by Allah’s command, and Allah’s order for him to slaughter his son. When Allah tested Ibrahim with these words, and he was ready for the major test, Allah said to him,
(“Submit (be a Muslim)!” He said, “I have submitted myself (as a Muslim) to the Lord of all that exists. ”) (2:131) although this meant defying and being apart from the people.”
Allah said that Ibrahim said,
(And of my offspring (to make leaders)) and Allah replied,
My covenant (prophethood) includes not Zalimin (polytheists and wrongdoers)).
(When Allah made Ibrahim an Imam (Leader for the faithful), he asked Allah that Imams thereafter be chosen from his offspring. Allah accepted his supplication, but told him that there will be unjust people among his offspring and they will not benefit from Allah’s promise. Thus, they will neither become Imams nor be imitated (for they will not be righteous). The proof that Ibrahim’s supplication to Allah was accepted is that Allah said in Surat Al-`Ankabut (29:27),
(And We ordained among his offspring prophethood and the Book).
As for Allah’s statement
((Allah) said, “My covenant (prophethood) includes not Zalimin (polytheists and wrongdoers). ”)(Allah mentioned that there are unjust people among the offspring of Ibrahim, and they will not benefit from Allah’s promise, nor would they be entrusted with anything, even though they are among the children of Allah’s Khalil (intimate friend, Prophet Abraham). There will also be those who do good among the children of Ibrahim, and these it is who will benefit from Ibrahim’s supplication. Ibn Jarir said that this Ayah indicated that the unjust shall not be Imams for the people. Moreover, the Ayah informed Ibrahim that there will be unjust people among his offspring. Also, Ibn Khuwayz Mindad Al-Maliki said, “The unjust person does not qualify to be a Khalifah, a ruler, one who gives religious verdicts, a witness, or even a narrator (of Hadiths).’