Surah d, one of the Meccan chapters of the Holy Quran, employs profound and allegorical discourse to narrate the story of Prophet David (PBUH). Throughout this narration, it vividly portrays foundational concepts such as the infallibility of the Prophets, divine trials, and Gods educational discipline. This treatise, relying on the luminous verses 17 to 26 of Surah d, elucidates these concepts and, through an analytical lens, explores the multifaceted dimensions of Davids (PBUH) story within a scholarly framework rooted firmly in the Quranic text. The objective of this work is to provide a coherent and precise exegesis that, while preserving the spirit and message of the verses, paves the way for a deeper understanding of divine wisdom.
This discourse commences with an emphasis on personal devotion to the Quran and avoidance of unauthentic interpretations. It then advances to analysing the structural and substantive elements of Davids (PBUH) story, the concept of trial (fitnah), the infallibility of the Prophets, and the critique of unreliable narrations. Subsequently, inspired by the paradigm of divine training, it proposes strategies for reforming the religious educational system, highlighting the importance of encouragement, testing, and investment in the cultivation of scholars. Each section, enriched with detailed explanations and semantic linkages, utilises allegories and references to clarify the concepts presented.
The Holy Quran is a self-explanatory book that conveys divine truths to humanity with clarity and profundity. Personal devotion to this celestial book means perceiving its intrinsic and inner meanings without appending unauthenticated or, so to speak, "diluted" interpretations to the text. This approach underscores the necessity of preserving the authenticity of the Quran and refraining from attributing stories or interpretations lacking credible support.
In the story of Prophet David (PBUH) in Surah d, certain historical interpretations, based on weak narrations or Israiliyat, have ascribed carnal or lustful matters to this divine Messenger. This approach not only contradicts the principle of the Prophets sanctification in the Quran but also leads to distortion of the verses meanings. For example, describing Prophet John the Baptist (PBUH) as Sayyidan wa aran in verse 33 of Surah Maryam indicates the nobility and chastity of the Prophets and repudiates any inappropriate attribution.
And mention in the Book [the story of] Yahya, when We gave him judgement while yet a boy. And affection from Us and purity, and he was fearing of Allah.
(Maryam: 12-13)
This verse, depicting Prophet John (PBUH) as a noble and chaste individual, negates any carnal accusation or defect attributed to the Prophets. Therefore, interpretation of Davids (PBUH) story must be confined to the Quranic text and authentic narrations from the Ahl al-Bayt (PBUH) to avoid baseless conjectures.
The story of Prophet David (PBUH) in verses 17 to 26 of Surah d encompasses two structures: the manifest (external) and the substantive (internal), each revealing layers of meaning within this Quranic narrative.
The manifest structure of the story refers to the hasty judgement made by David (PBUH) who, without enquiring from both parties involved in a dispute, rendered an incomplete verdict. This error was not intentional but a consequence of precipitate judgement.
When they entered upon David, he was afraid of them. They said, Do not be afraid. Two litigants have come to dispute over some matter so judge between us with truth and do not act unjustly, and guide us to the straight path.
(d: 22)
In this verse, two individuals approach David (PBUH) requesting arbitration. One states:
Indeed, this is my brother; he has ninety-nine ewes, and I have one ewe. He said, Entrust her to me, and he overpowered me in speech.
(d: 23)
David (PBUH), without hearing the other side, judges as follows:
He said, Indeed, he has wronged you by asking for your ewe to add to his own. And indeed, many associates wrong one another, except for those who believe and do righteous deeds, and few are they.
(d: 24)
This judgement, due to hastiness and lack of thorough investigation, is considered incomplete. David (PBUH), by not listening to the other party, not only pronounced a verdict of injustice but also issued a general accusation against partners, reflecting a procedural flaw.
The substantive structure of the story relates to the concept of fitnah (trial), which transcends the hasty judgement. Fitnah is a divine test wherein David (PBUH) was placed in a position to admit a fault against himself.
And David perceived that We had tested him, so he sought forgiveness from his Lord and fell down bowing [in prostration] and turned in repentance.
(d: 24)
The trial here signifies a divine test aimed at examining Davids (PBUH) patience, wisdom, and humility. Unlike the apparent error of judgementwhich is a superficial and rectifiable faultthis trial alludes to a deeper challenge whose specifics are left undisclosed in the Quran to prevent baseless speculation. This trial was designed to compel David (PBUH) to acknowledge a fault, though its precise nature remains veiled.
The Quran preserves this ambiguity, thereby preventing unreliable interpretations and emphasising the necessity of focusing on the textual
