68. This refers to Prophet Noah’s (peace be upon him) prayer which he at last made after having tried his utmost to reform his people: Lord, help me for I have been overpowered. (Surah Al-Qamar, Ayat 10), and Lord, do not leave even a single disbeliever on the earth. (Surah Nooh, Ayat 26).

69. “Great affliction” may either refer to living a miserable life among the wicked people, or to the flood. (For the story of Prophet Noah, see (Surah Al-Aaraf, Ayats: 59-64); (Surah Younus, Ayats 72-74); (Surah Houd, Ayats 25-48), and( Surah Al-Isra, Ayat 3) and the E.N.s thereof).

70. There is no mention of this event in the Bible, nor in the Jewish literature. According to the Muslim commentators, it happened like this: The goats of one person entered into the field of another person at night. The latter brought his complaint to Prophet David who decided that the strayed goats should be given to the owner of the field. Prophet Solomon, however, differed with this and opined that the goats should remain with the owner of the field up to the time that the former tilled and prepared the field as before. In regard to this Allah says: We led Solomon to the right decision. As regards the legal aspect of the matter, we cannot say with certainty what is the Islamic law in such a case nor is there any tradition of the Prophet (peace be upon him) to explain or support it. That is why the jurists have differed about it.

It should, however, be noted that in this context, the incident has been cited to show that the Prophets were after all human beings in spite of their God given powers and abilities. In this case, Prophet David committed an error of judgment because he was not guided by Allah as was Prophet Solomon, though both of them were Prophets. In the succeeding passage the wonderful powers of both have been mentioned to show that they were God given and did not make anyone a god.

Incidentally, we learn from this verse that if two judges give different decisions about one and the same case, both of them will be regarded as righteous, though the decision of only one of them will be correct, provided that both are duly qualified for sitting in judgment on the case. The Prophet (peace be upon him) has stated the same principle more elaborately. In a tradition of Bukhari, he is reported by Amar bin Aas to have said: If a judge does his very best to arrive at the right decision, he will get a double reward in case of a right judgment and a single reward if his judgment is wrong. According to another tradition, cited by Abu Daud and Ibn Majah, on the authority of Buraidah, he is reported to have said: Judges are of three kinds and only one of them will go to Paradise: the one who recognizes the truth and decides according to it. On the other hand, the one who recognizes the truth but gives his decision against it, will go to Hell, and he too, who sits in judgment on a case without the necessary knowledge (and competence).

71. From the wording of the text, it is clear that the mountains and the birds were subjected to join Prophet David (peace be upon him) with him in glorifying Allah. This is also supported by Surah Suad, Ayat 19: We had subdued the mountains by Our command so that they praised Us with him (David) in the morning and evening, and the birds too, which gathered together and repeated Our praise with him. And, according to Surah Saba, Ayat 10: We commanded the mountains to repeat Our praise with him and also the birds to do the same. We are of the opinion that it means this: When Prophet David (peace be upon him) sang hymns of Allah’s praise and glory, in his rich and sweet voice, the mountains echoed back his melodies and the birds gathered round him and the whole scene became charming. Our interpretation is supported by this tradition.

Once when Abu Musa Ashari, who had an extremely sweet voice, was reciting the Quran, the Prophet (peace be upon him) who was passing by, stood and listened to him for a long time. When he finished the recital, the Prophet (peace be upon him) remarked: This man has been granted a portion of the melody of David.

72. According to (Surah Saba, Ayats 10-11), it was like this: And We made the iron soft for him (and commanded him): Make coats of mail complete in every way, and arrange the plates properly. This shows that Allah had made Prophet David an expert in the use of iron, and had especially taught him the art of an armorer for defense purposes. This fact is confirmed by archaeological and historical researches, for according to these the iron age in the world started between 1200 and 1000 BC and this was precisely the period of Prophet David. At first the Hittites in Syria and Asia Minor, who flourished between 2000 and 1200 BC, discovered a method of melting and molding iron, but they guarded it as a close secret from the world, and it could not be put to common use. Later on, the Philistines came to know of it, but they too guarded it as a secret. The incessant defeats suffered by the Israelites at the hands of the Hittites and the Philistines before King Saul, were due mainly to the use of chariots of iron in their wars by the latter. (Joshua, 17:16; Judges, 1: 19, 4: 2-3). In 1020 BC when Saul became ruler over the Israelites by Allah’s command, he subdued the Canaanites and recaptured most of Palestine. After him Prophet David (1004-965 BC) not only annexed the whole of Palestine and Jordan to the Israeli kingdom but a major portion of Syria as well. This was the time when the secret of armor making closely guarded by the Hittites and the Philistines, became well known and cheaper articles of daily use began to be made. The recent archaeological excavations conducted in Edom, to the south of Palestine, which is rich in iron ore, have brought to light furnaces for melting and molding iron. The furnace excavated near Ezion-geber, a port on the Gulf of Aqabah, in the time of Prophet Solomon, seems to have been built on the principles which are used in the modern blast furnaces. It is therefore natural that Prophet David must have first of all utilized this discovery for war purposes, because a little earlier the hostile Canaanites around his kingdom had made life really difficult for his people. The Bible also says that Prophet David was an expert in the art of melting and using iron for war purposes. (See Joshua, 17: 16; Judges, 1:19 and 4: 2-3).

73. For further details about Prophet David, please see (Surah Al-Baqarah, Ayat 251) and (Sura Al-Isra, Ayat 55 )and the E.Ns thereof.

74. This is also explained in (Surah Saba, Ayat 12): And for Solomon We had subjected the wind which covered a month’s journey in the morning and a month’s journey in the evening, and in (Surah Suad, Ayat 36): So We subjected the wind to him. It blew softly at his bidding wherever he wanted it to blow. Thus it is clear that the wind was so subjected to Prophet Solomon that the voyages to places at one month’s sea journey could be performed conveniently, because a favorable wind was always blowing for his ships to and from those places.

It is confirmed by the Bible that Prophet Solomon had developed sea trade on a large scale. (I Kings, 10: 22). On the one side, his trade ships sailed from Ezion-geber, through the Red Sea, towards Yaman and other southern and eastern lands, and on the other, his naval fleet called Thar-shish, sailed on the Mediterranean to the western countries. The great furnace which he had built at Eziongeber for melting and molding ores extracted from the copper and iron mines in the Arabah in Edom, has been confirmed by modem archaeological researches as well. This molten iron and copper was used in building ships besides being put to other uses. The Quran refers to this when it says: And We made a fountain of molten copper to flow for him (Solomon). (Surah Saba, Ayat 12).

As regards to the subjection of the wind, it may mean that Allah, by His special favor, had so arranged that the wind, and sea voyages in those days depended entirely on wind, was always favorable for Prophet Solomon’s fleet. But if we take the literal meaning of verse 81: It blew at his command, there will be no harm, for Allah is able to give such powers to any of His servants He pleases.

75. The subjection of satans has been explained in (Surah Saba, Ayats 12-13). Incidentally, these verses of the Quran clearly show that the satans and jinns who worked for Prophet Solomon belonged to quite a different genus from human beings. Therefore, it is wrong to pervert the Quran to prove that they were human beings as some modernist commentators have tried to do. It is obvious from the wording of the Quran and the context in which the story of the jinns has been related, that they were not human beings. Had they been so this would have been no special favor to Solomon, because human beings had already built the gigantic monuments like the pyramids of Egypt.

76. There is a wide divergence of opinion concerning the personality, period and nationality of Prophet Job. Some commentators opine that he was an Israelite, while others think that he was an Egyptian or an Arab who lived before Prophet Moses, or during the time of Prophets David and Solomon (peace be upon them all). As all these conjectures are based on the Book of Job, which is self-contradictory and against the Quran. Nothing can be said about him with certainty, but in the light of the Book of Isaiah (8th century BC) and the Book of Ezekiel (6th century BC), which are more trustworthy works, he lived in the 9th century BC or even earlier. As regards to his nationality, the context in which his name occurs in (Surah An-Nisa, Ayat 163) and (Surah Al-Anaam, Ayat 84), it may be assumed that he was an Israelite. According to a saying of Wahb bin Munabbih, he might have been from the offspring of Esau, a son of Prophet Isaac.

77. The words of the prayer are note-worthy. Prophet Job mentions his distress but does not say anything more to his Lord except: You are the most Merciful. This is a great proof of his fortitude, noble and contented nature.

78. How his disease was cured has been explained in (Surah Suad, Ayat 42): Stamp the ground with your foot: here is cool water for you to wash with and to drink. From this it appears that no sooner did he stamp the ground than a spring gushed forth. He took bath and drank the water and was cured of his disease. The nature of the treatment hints that he was suffering from a skin disease. This is confirmed by the Bible as well. Satan smote Job with sore boils from the sole of his foot unto his crown. (Job, 2:7).

79. It will be worthwhile to compare the high character of Prophet Job as given in the Quran with that in the Book of Job in the Bible. The Quran presents him as a veritable picture of patience and fortitude and an excellent model for the worshippers of Allah, but his general picture presented in the Book of Job is that of a man who is full of grievance against God: Let the day perish wherein I was born, and the night in which it was said, There is a man child conceived. Let them curse (the night) that curse the day. Because it shut not the doors of my mother’s womb, nor did sorrow from mine eyes. Why died I not from the womb? (Chapter 3). Oh that my grief were thoroughly weighed, and my calamity laid in the balance together, the arrows of the Almighty are within me, the poison whereof drinketh up my spirit: the terrors of God do set themselves in array against me. (Chapter 6) I have sinned; what shall I do unto thee, O thou preserver of men? Why hast thou set me as a mark against thee, so that I am a burden to myself? And why dost thou not pardon my transgressions, and take away my iniquity? (Chapter 7: 20-21).

His three friends try to console him and counsel patience, but in vain. He says: My soul is weary of my life. I will speak in the bitterness of my soul (10:1). I have heard many such things: miserable comforters are ye all. (16:2). So these three men ceased to answer Job. Then was kindled the wrath of Elihu against Job, because he justified himself rather than God." (32:1-3), but he also failed to console him. Then the Lord himself came down and condemned the three friends and Elihu and rebuked Job and then forgave him, accepted him and blessed him. (Chapters 41, 42). It should be noted that in the first two chapters of this Book, Prophet Job is presented as a perfect and upright man who feared God, but in the following chapters he becomes an embodiment of grievance against God, as though the estimate of Satan about him was correct and that of God incorrect. Thus this Book itself is a clear evidence that it is neither the word of God nor of Prophet Job but had been written afterwards by some literary man and incorporated in the Bible as a scripture.