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Surah 38 · Meccan · 88 Verses

ص

SURAH SAD

Sad

Verses 1–50Page 1 of 2

بِسْمِ اللَّهِ الرَّحْمَٰنِ الرَّحِيمِ

1

صٓ ۚ وَٱلْقُرْءَانِ ذِى ٱلذِّكْرِ

Ṣād.1316 By the Qur’ān containing reminder...1317

  1. [1316] See footnote to 2:1. ↩
  2. [1317] The completion of the oath is understood to be that the Qur’ān is inimitable and thus a miracle from Allāh. ↩

2

بَلِ ٱلَّذِينَ كَفَرُوا۟ فِى عِزَّةٍۢ وَشِقَاقٍۢ

But those who disbelieve are in pride and dissension.

3

كَمْ أَهْلَكْنَا مِن قَبْلِهِم مِّن قَرْنٍۢ فَنَادَوا۟ وَّلَاتَ حِينَ مَنَاصٍۢ

How many a generation have We destroyed before them, and they [then] called out; but it was not a time for escape.

4

وَعَجِبُوٓا۟ أَن جَآءَهُم مُّنذِرٌۭ مِّنْهُمْ ۖ وَقَالَ ٱلْكَٰفِرُونَ هَٰذَا سَٰحِرٌۭ كَذَّابٌ

And they wonder that there has come to them a warner [i.e., Prophet Muḥammad (ﷺ)] from among themselves. And the disbelievers say, "This is a magician and a liar.

5

أَجَعَلَ ٱلْءَالِهَةَ إِلَٰهًۭا وَٰحِدًا ۖ إِنَّ هَٰذَا لَشَىْءٌ عُجَابٌۭ

Has he made the gods [only] one God? Indeed, this is a curious thing."

6

وَٱنطَلَقَ ٱلْمَلَأُ مِنْهُمْ أَنِ ٱمْشُوا۟ وَٱصْبِرُوا۟ عَلَىٰٓ ءَالِهَتِكُمْ ۖ إِنَّ هَٰذَا لَشَىْءٌۭ يُرَادُ

And the eminent among them went forth, [saying], "Continue, and be patient over [the defense of] your gods. Indeed, this is a thing intended.1318

  1. [1318] Planned by Prophet Muḥammad (ﷺ) in order to gain influence and prestige for himself. ↩

7

مَا سَمِعْنَا بِهَٰذَا فِى ٱلْمِلَّةِ ٱلْءَاخِرَةِ إِنْ هَٰذَآ إِلَّا ٱخْتِلَٰقٌ

We have not heard of this in the latest religion.1319 This is not but a fabrication.

  1. [1319] Referring to Christianity or possibly the pagan religion of the Quraysh. ↩

8

أَءُنزِلَ عَلَيْهِ ٱلذِّكْرُ مِنۢ بَيْنِنَا ۚ بَلْ هُمْ فِى شَكٍّۢ مِّن ذِكْرِى ۖ بَل لَّمَّا يَذُوقُوا۟ عَذَابِ

Has the message been revealed to him out of [all of] us?" Rather, they are in doubt about My message. Rather, they have not yet tasted My punishment.

9

أَمْ عِندَهُمْ خَزَآئِنُ رَحْمَةِ رَبِّكَ ٱلْعَزِيزِ ٱلْوَهَّابِ

Or do they have the depositories of the mercy of your Lord, the Exalted in Might, the Bestower?1320

  1. [1320] Refer to footnote of verse 3:8. ↩

10

أَمْ لَهُم مُّلْكُ ٱلسَّمَٰوَٰتِ وَٱلْأَرْضِ وَمَا بَيْنَهُمَا ۖ فَلْيَرْتَقُوا۟ فِى ٱلْأَسْبَٰبِ

Or is theirs the dominion of the heavens and the earth and what is between them? Then let them ascend through [any] ways of access.1321

  1. [1321] To oversee the affairs of their dominion. ↩

11

جُندٌۭ مَّا هُنَالِكَ مَهْزُومٌۭ مِّنَ ٱلْأَحْزَابِ

[They are but] soldiers [who will be] defeated there among the companies [of disbelievers].

12

كَذَّبَتْ قَبْلَهُمْ قَوْمُ نُوحٍۢ وَعَادٌۭ وَفِرْعَوْنُ ذُو ٱلْأَوْتَادِ

The people of Noah denied before them, and [the tribe of] ʿAad and Pharaoh, the owner of stakes,1322

  1. [1322] By which he tortured people. ↩

13

وَثَمُودُ وَقَوْمُ لُوطٍۢ وَأَصْحَٰبُ لْـَٔيْكَةِ ۚ أُو۟لَٰٓئِكَ ٱلْأَحْزَابُ

And [the tribe of] Thamūd and the people of Lot and the companions of the thicket [i.e., people of Madyan]. Those are the companies.1323

  1. [1323] That were defeated, among whom will be the disbelievers of Quraysh and others. ↩

14

إِن كُلٌّ إِلَّا كَذَّبَ ٱلرُّسُلَ فَحَقَّ عِقَابِ

Each of them denied the messengers, so My penalty was justified.

15

وَمَا يَنظُرُ هَٰٓؤُلَآءِ إِلَّا صَيْحَةًۭ وَٰحِدَةًۭ مَّا لَهَا مِن فَوَاقٍۢ

And these [disbelievers] await not but one blast [of the Horn]; for it there will be no delay.1324

  1. [1324] Or "respite." More literally, "a period between two milkings of a she-camel," which also alludes to the meanings of "return" or "repetition." ↩

16

وَقَالُوا۟ رَبَّنَا عَجِّل لَّنَا قِطَّنَا قَبْلَ يَوْمِ ٱلْحِسَابِ

And they say, "Our Lord, hasten for us our share [of the punishment] before the Day of Account."

17

ٱصْبِرْ عَلَىٰ مَا يَقُولُونَ وَٱذْكُرْ عَبْدَنَا دَاوُۥدَ ذَا ٱلْأَيْدِ ۖ إِنَّهُۥٓ أَوَّابٌ

Be patient over what they say and remember Our servant, David, the possessor of strength; indeed, he was one who repeatedly turned back [to Allāh].

18

إِنَّا سَخَّرْنَا ٱلْجِبَالَ مَعَهُۥ يُسَبِّحْنَ بِٱلْعَشِىِّ وَٱلْإِشْرَاقِ

Indeed, We subjected the mountains [to praise] with him, exalting [Allāh] in the [late] afternoon and [after] sunrise.

19

وَٱلطَّيْرَ مَحْشُورَةًۭ ۖ كُلٌّۭ لَّهُۥٓ أَوَّابٌۭ

And the birds were assembled, all with him repeating [praises].

20

وَشَدَدْنَا مُلْكَهُۥ وَءَاتَيْنَٰهُ ٱلْحِكْمَةَ وَفَصْلَ ٱلْخِطَابِ

And We strengthened his kingdom and gave him wisdom and discernment in speech.

21

۞ وَهَلْ أَتَىٰكَ نَبَؤُا۟ ٱلْخَصْمِ إِذْ تَسَوَّرُوا۟ ٱلْمِحْرَابَ

And has there come to you the news of the adversaries, when they climbed over the wall of [his] prayer chamber -

22

إِذْ دَخَلُوا۟ عَلَىٰ دَاوُۥدَ فَفَزِعَ مِنْهُمْ ۖ قَالُوا۟ لَا تَخَفْ ۖ خَصْمَانِ بَغَىٰ بَعْضُنَا عَلَىٰ بَعْضٍۢ فَٱحْكُم بَيْنَنَا بِٱلْحَقِّ وَلَا تُشْطِطْ وَٱهْدِنَآ إِلَىٰ سَوَآءِ ٱلصِّرَٰطِ

When they entered upon David and he was alarmed by them? They said, "Fear not. [We are] two adversaries, one of whom has wronged the other, so judge between us with truth and do not exceed [it] and guide us to the sound path.

23

إِنَّ هَٰذَآ أَخِى لَهُۥ تِسْعٌۭ وَتِسْعُونَ نَعْجَةًۭ وَلِىَ نَعْجَةٌۭ وَٰحِدَةٌۭ فَقَالَ أَكْفِلْنِيهَا وَعَزَّنِى فِى ٱلْخِطَابِ

Indeed this, my brother, has ninety-nine ewes, and I have one ewe; so he said, 'Entrust her to me,' and he overpowered me in speech."

24

قَالَ لَقَدْ ظَلَمَكَ بِسُؤَالِ نَعْجَتِكَ إِلَىٰ نِعَاجِهِۦ ۖ وَإِنَّ كَثِيرًۭا مِّنَ ٱلْخُلَطَآءِ لَيَبْغِى بَعْضُهُمْ عَلَىٰ بَعْضٍ إِلَّا ٱلَّذِينَ ءَامَنُوا۟ وَعَمِلُوا۟ ٱلصَّٰلِحَٰتِ وَقَلِيلٌۭ مَّا هُمْ ۗ وَظَنَّ دَاوُۥدُ أَنَّمَا فَتَنَّٰهُ فَٱسْتَغْفَرَ رَبَّهُۥ وَخَرَّ رَاكِعًۭا وَأَنَابَ ۩

[David] said, "He has certainly wronged you in demanding your ewe [in addition] to his ewes. And indeed, many associates oppress one another, except for those who believe and do righteous deeds - and few are they." And David became certain that We had tried him, and he asked forgiveness of his Lord1325 and fell down bowing [in prostration] and turned in repentance [to Allāh].

  1. [1325] For his errors, such as fear and suspicion of the two men at the outset, any mistake in judgement he might have made, concealed feelings of partiality, etc. ↩

25

فَغَفَرْنَا لَهُۥ ذَٰلِكَ ۖ وَإِنَّ لَهُۥ عِندَنَا لَزُلْفَىٰ وَحُسْنَ مَـَٔابٍۢ

So We forgave him that; and indeed, for him is nearness to Us and a good place of return.

26

يَٰدَاوُۥدُ إِنَّا جَعَلْنَٰكَ خَلِيفَةًۭ فِى ٱلْأَرْضِ فَٱحْكُم بَيْنَ ٱلنَّاسِ بِٱلْحَقِّ وَلَا تَتَّبِعِ ٱلْهَوَىٰ فَيُضِلَّكَ عَن سَبِيلِ ٱللَّهِ ۚ إِنَّ ٱلَّذِينَ يَضِلُّونَ عَن سَبِيلِ ٱللَّهِ لَهُمْ عَذَابٌۭ شَدِيدٌۢ بِمَا نَسُوا۟ يَوْمَ ٱلْحِسَابِ

[We said], "O David, indeed We have made you a successor upon the earth, so judge between the people in truth and do not follow [your own] desire, as it will lead you astray from the way of Allāh." Indeed, those who go astray from the way of Allāh will have a severe punishment for having forgotten the Day of Account.

27

وَمَا خَلَقْنَا ٱلسَّمَآءَ وَٱلْأَرْضَ وَمَا بَيْنَهُمَا بَٰطِلًۭا ۚ ذَٰلِكَ ظَنُّ ٱلَّذِينَ كَفَرُوا۟ ۚ فَوَيْلٌۭ لِّلَّذِينَ كَفَرُوا۟ مِنَ ٱلنَّارِ

And We did not create the heaven and the earth and that between them aimlessly. That is the assumption of those who disbelieve, so woe to those who disbelieve from the Fire.

28

أَمْ نَجْعَلُ ٱلَّذِينَ ءَامَنُوا۟ وَعَمِلُوا۟ ٱلصَّٰلِحَٰتِ كَٱلْمُفْسِدِينَ فِى ٱلْأَرْضِ أَمْ نَجْعَلُ ٱلْمُتَّقِينَ كَٱلْفُجَّارِ

Or should We treat those who believe and do righteous deeds like corrupters in the land? Or should We treat those who fear Allāh like the wicked?

29

كِتَٰبٌ أَنزَلْنَٰهُ إِلَيْكَ مُبَٰرَكٌۭ لِّيَدَّبَّرُوٓا۟ ءَايَٰتِهِۦ وَلِيَتَذَكَّرَ أُو۟لُوا۟ ٱلْأَلْبَٰبِ

[This is] a blessed Book which We have revealed to you, [O Muḥammad], that they might reflect upon its verses and that those of understanding would be reminded.

30

وَوَهَبْنَا لِدَاوُۥدَ سُلَيْمَٰنَ ۚ نِعْمَ ٱلْعَبْدُ ۖ إِنَّهُۥٓ أَوَّابٌ

And to David We gave Solomon. An excellent servant, indeed he was one repeatedly turning back [to Allāh].

31

إِذْ عُرِضَ عَلَيْهِ بِٱلْعَشِىِّ ٱلصَّٰفِنَٰتُ ٱلْجِيَادُ

[Mention] when there were exhibited before him in the afternoon the poised [standing] racehorses.

32

فَقَالَ إِنِّىٓ أَحْبَبْتُ حُبَّ ٱلْخَيْرِ عَن ذِكْرِ رَبِّى حَتَّىٰ تَوَارَتْ بِٱلْحِجَابِ

And he said, "Indeed, I gave preference to the love of good [things] over the remembrance of my Lord until it [i.e., the sun] disappeared into the curtain [of darkness]."

33

رُدُّوهَا عَلَىَّ ۖ فَطَفِقَ مَسْحًۢا بِٱلسُّوقِ وَٱلْأَعْنَاقِ

[He said], "Return them to me," and set about striking1326 [their] legs and necks.

  1. [1326] With his sword as expiation. Some commentaries have also suggested the meaning of "stroking" with the hand. ↩

34

وَلَقَدْ فَتَنَّا سُلَيْمَٰنَ وَأَلْقَيْنَا عَلَىٰ كُرْسِيِّهِۦ جَسَدًۭا ثُمَّ أَنَابَ

And We certainly tried Solomon and placed on his throne a body;1327 then he returned.1328

  1. [1327] Said to be a devil or a lifeless body (one without capability), but Allāh alone knows. ↩
  2. [1328] To sovereignty and to Allāh in repentance. ↩

35

قَالَ رَبِّ ٱغْفِرْ لِى وَهَبْ لِى مُلْكًۭا لَّا يَنۢبَغِى لِأَحَدٍۢ مِّنۢ بَعْدِىٓ ۖ إِنَّكَ أَنتَ ٱلْوَهَّابُ

He said, "My Lord, forgive me and grant me a kingdom such as will not belong to anyone after me. Indeed, You are the Bestower."

36

فَسَخَّرْنَا لَهُ ٱلرِّيحَ تَجْرِى بِأَمْرِهِۦ رُخَآءً حَيْثُ أَصَابَ

So We subjected to him the wind blowing by his command, gently, wherever he directed,

37

وَٱلشَّيَٰطِينَ كُلَّ بَنَّآءٍۢ وَغَوَّاصٍۢ

And [also] the devils [of jinn] - every builder and diver

38

وَءَاخَرِينَ مُقَرَّنِينَ فِى ٱلْأَصْفَادِ

And others bound together in irons.

39

هَٰذَا عَطَآؤُنَا فَٱمْنُنْ أَوْ أَمْسِكْ بِغَيْرِ حِسَابٍۢ

[We said], "This is Our gift, so grant or withhold without account."

40

وَإِنَّ لَهُۥ عِندَنَا لَزُلْفَىٰ وَحُسْنَ مَـَٔابٍۢ

And indeed, for him is nearness to Us and a good place of return.

41

وَٱذْكُرْ عَبْدَنَآ أَيُّوبَ إِذْ نَادَىٰ رَبَّهُۥٓ أَنِّى مَسَّنِىَ ٱلشَّيْطَٰنُ بِنُصْبٍۢ وَعَذَابٍ

And remember Our servant Job, when he called to his Lord, "Indeed, Satan has touched me with hardship and torment."

42

ٱرْكُضْ بِرِجْلِكَ ۖ هَٰذَا مُغْتَسَلٌۢ بَارِدٌۭ وَشَرَابٌۭ

[So he was told], "Strike [the ground] with your foot; this is a [spring for a] cool bath and drink."

43

وَوَهَبْنَا لَهُۥٓ أَهْلَهُۥ وَمِثْلَهُم مَّعَهُمْ رَحْمَةًۭ مِّنَّا وَذِكْرَىٰ لِأُو۟لِى ٱلْأَلْبَٰبِ

And We granted him his family and a like [number] with them as mercy from Us and a reminder for those of understanding.

44

وَخُذْ بِيَدِكَ ضِغْثًۭا فَٱضْرِب بِّهِۦ وَلَا تَحْنَثْ ۗ إِنَّا وَجَدْنَٰهُ صَابِرًۭا ۚ نِّعْمَ ٱلْعَبْدُ ۖ إِنَّهُۥٓ أَوَّابٌۭ

[We said], "And take in your hand a bunch [of grass] and strike with it and do not break your oath."1329 Indeed, We found him patient, an excellent servant. Indeed, he was one repeatedly turning back [to Allāh].

  1. [1329] At a point during his illness, Job became angry with his wife and swore that if he recovered, he would punish her with one hundred lashes. According to Allāh's instruction, the oath was fulfilled by striking her once with one hundred blades of grass. ↩

45

وَٱذْكُرْ عِبَٰدَنَآ إِبْرَٰهِيمَ وَإِسْحَٰقَ وَيَعْقُوبَ أُو۟لِى ٱلْأَيْدِى وَٱلْأَبْصَٰرِ

And remember Our servants, Abraham, Isaac and Jacob - those of strength and [religious] vision.

46

إِنَّآ أَخْلَصْنَٰهُم بِخَالِصَةٍۢ ذِكْرَى ٱلدَّارِ

Indeed, We chose them for an exclusive quality: remembrance of the home [of the Hereafter].

47

وَإِنَّهُمْ عِندَنَا لَمِنَ ٱلْمُصْطَفَيْنَ ٱلْأَخْيَارِ

And indeed they are, to Us, among the chosen and outstanding.

48

وَٱذْكُرْ إِسْمَٰعِيلَ وَٱلْيَسَعَ وَذَا ٱلْكِفْلِ ۖ وَكُلٌّۭ مِّنَ ٱلْأَخْيَارِ

And remember Ishmael, Elisha and Dhul-Kifl, and all are among the outstanding.

49

هَٰذَا ذِكْرٌۭ ۚ وَإِنَّ لِلْمُتَّقِينَ لَحُسْنَ مَـَٔابٍۢ

This is a reminder. And indeed, for the righteous is a good place of return -

50

جَنَّٰتِ عَدْنٍۢ مُّفَتَّحَةًۭ لَّهُمُ ٱلْأَبْوَٰبُ

Gardens of perpetual residence, whose doors will be opened to them.

About This Surah

Surah Sad presents several tests of authority and devotion. David is reminded to judge with truth and not follow desire; Solomon’s power is connected to repeated return to God; Job responds to suffering with prayer; and Iblis refuses the command concerning Adam through pride. The chapter teaches that strength, knowledge and worship remain vulnerable to arrogance and distraction.

The opening describes opposition to the messenger as rooted in pride and rivalry. Earlier communities are recalled as warnings.

David receives strength, wisdom and clear judgment. The story of two disputants entering unexpectedly leads to a warning about desire and justice. Interpretive traditions discuss details beyond the Quranic text; this page does not repeat accusations or dramatic expansions without reliable evidence.

Solomon is described through horses, return to God and a trial involving his throne. The chapter then mentions wind and workers under his authority. These scenes should not be turned into occult manuals or fantasies of supernatural control.

Job calls to God in suffering and receives relief. The Quranic account is concise and should not be filled with medical or biographical details from uncertain sources.

A list of prophets is praised for strength and insight. The chapter returns to judgment and then to Adam and Iblis, where pride and the claim of superiority produce rebellion.

David’s dispute narrative concerns judgment and correction; this page does not invent the litigants’ identities or sensational backstory.

Solomon’s horses and prayer are presented within devotion and tested authority, not as a condemnation of animals or lawful property.

Job’s suffering and the instruction involving a bundle should be handled without normalizing domestic violence, medical neglect, or the claim that illness proves sin.

Prophetic correction demonstrates accountability rather than permission to demean prophets.

The passage should be read as part of the surah’s complete argument rather than isolated as a slogan, prediction, diagnosis, legal ruling, or guaranteed worldly promise.

Core Themes

  • Pride can hide beneath religious argument.
  • Judges must resist desire.
  • Power requires repeated return to God.
  • Suffering can be met with honest prayer.
  • Prophetic strength includes insight and patience.
  • Claims of superiority can produce rebellion.

Structure

Verses 1-16: Opposition and historical warning — 1-16

Verses 17-26: David, disputants and just judgment — 17-26

Verses 27-40: Purposeful creation and Solomon’s test — 27-40

Verses 41-48: Job and other chosen servants — 41-48

Verses 49-64: Final destinations and dispute — 49-64

Verses 65-88: Divine unity, Adam and Iblis — 65-88

Reading Guide

Reading step 1

Stay within the Quranic wording of David’s case.

Reading step 2

Avoid sensational accounts of Solomon’s power.

Reading step 3

Read Job’s prayer without promising identical outcomes.

Reading step 4

Compare human authority with final judgment.

Key Passages

David and judgment — 17-26

David is introduced through strength, worship and discernment before the disputants bring their unequal claim. His response leads to recognition of a trial and repentance. The final instruction to judge truthfully and resist desire makes accountability central to the exercise of authority.

Purposeful creation and reflection — 27-29

The denial of an aimless creation leads directly to a question about treating righteousness and corruption alike. Reflection on the revealed Book is then presented as a response to that moral distinction. Thoughtful reading belongs to the passage's account of purposeful life, rather than being an optional ornament.

Solomon — 30-40

Solomon's gifts are framed by return to God: the passage begins by calling him a devoted servant and includes trial, a request for forgiveness and a renewed grant. The unusual details invite careful interpretation, but the stated movement from testing to prayer remains visible without expanding the story.

Job — 41-44

Job's appeal names suffering, and the response includes relief, family restoration and a way of addressing an oath. The conclusion praises patience together with repeated turning to God. This account's particular instructions belong to Job's story; the passage does not prescribe a general treatment for illness.

Prophets of strength and insight — 45-48

The named messengers are remembered for strength, insight and attention to the lasting home. These qualities connect capability with direction: what matters is not power alone, but the end toward which it is used. The shorter list broadens the chapter beyond its longer individual narratives.

Message and revelation — 65-70

The messenger identifies his task as warning and grounds knowledge of the heavenly account in revelation. This prepares the transition to Adam's creation in the next verses. The source of the message, rather than personal access to hidden events, is what supports the narrative that follows.

Adam and Iblis — 71-85

Iblis answers the command concerning Adam by ranking the materials from which they were created. His claim of superiority turns into refusal, expulsion and a declared intention to mislead. The narrative exposes arrogance through his own explanation rather than allowing origin to establish moral worth.

Recitation Note

No exclusive time, fixed repetition count, or guaranteed worldly outcome is asserted here for reciting Surah Sad. Reading it is worship and study; any claim about protection, healing, provision, marriage, political success, or a prescribed number requires separate exact evidence and carefully limited wording.

Interpretation Limits

  • Unsourced allegations about David must not be repeated.
  • Solomon’s authority is not a model for occult practices.
  • Job’s relief is not a guaranteed treatment formula.
  • Iblis’s comparison should not be mapped onto racial hierarchy.
  • David’s litigants and alleged backstory must not be embellished beyond verified sources.
  • Solomon’s horses do not justify cruelty to animals or a blanket rejection of lawful property.
  • Job’s account must not normalize domestic violence, medical neglect, or victim blaming during illness.
  • Prophetic correction should be described respectfully and cannot support defamatory storytelling.

Quick Links

Sources