456 Page Notes

38 Surah Sad (continued)

Page 456 - Related Hadith/Sunnah

Translation of the meaning by Sahih International.

Page 456 - Related Hadiths and Sunnah

Page 456 of the Quran covers the concluding portion of the story of Prophet Ayyub (Job), transitions to praise other notable prophets, and details the stark contrast between the rewards of the righteous (Muttaqin) and the punishment of the transgressors in Hell.

Classical works of exegesis (Tafsir), such as those by Ibn Kathir, connect these specific verses to multiple Hadiths and aspects of the Sunnah that provide context, legal rulings, and spiritual depth.

1. Prophet Ayyub's Relief and the Legal Ruling on Oaths (Verses 43–44)

"And We granted him his family and a like amount with them as a mercy from Us and a reminder for those of understanding. [And Our command was], 'Take in your hand a bunch [of grass] and strike with it and do not break your oath.' Indeed, We found him patient, an excellent servant. Indeed, he was one who repeatedly turned [to Allah]." (Surah Sad 38:43-44)

The Context of the Oath

During his prolonged illness, Prophet Ayyub became upset with his wife (Rahmah) over an incident and swore an oath by Allah that if he recovered, he would strike her 100 times. When Allah healed him, Ayyub was faced with a dilemma: he did not want to hurt his loyal wife who had cared for him, but he could not break an oath made to Allah.

Allah provided a merciful legal concession (Rukhshah): take a bundle of 100 thin twigs or blades of grass (Dghth) and strike her gently once, technically fulfilling the count of 100 without causing physical harm.

Related Hadith and Sunnah Application

The Prophet Muhammad ﷺ utilized this exact Quranic concession as a precedent in the Sunnah for dealing with delicate legal punishments involving frail or terminally ill individuals.

• The Sunnah Precedent: In a compilation narrated by Abu Umamah bin Sahl bin Hunaif, a sick, frail man in Madinah committed an offense that legally required corporate punishment (stripes). The Prophet ﷺ did not want to kill the man via standard execution of the penalty, so he explicitly cited the legal mechanism given to Ayyub:
  “Take a bundle of one hundred twigs and strike him with it once.” (Sunan Ibn Majah, Book 20, Hadith 2574; Musnad Ahmad).

• Expitiation of Oaths: The general Sunnah rules regarding unintended or harmful oaths are grounded in this concept of mercy over rigid literalism. The Prophet ﷺ taught:
  “Whoever takes an oath, then sees something else that is better than it, let him do that which is better and expiate his oath.” (Sahih Muslim, 1650).

2. The Legacy of Ibrahim, Ishaq, and Yaqub (Verses 45–47)

"And remember Our servants, Abraham, Isaac and Jacob - those of strength and [religious] vision. Indeed, We chose them for an exclusive quality: remembrance of the home [of the Hereafter]. And indeed they are, to Us, among the chosen and outstanding." (Surah Sad 38:45-47)

Related Hadith and Sunnah Application

The Quran praises these prophets for their profound focus on the Hereafter (Dhikra ad-Dar). In the Sunnah, the Prophet ﷺ frequently reinforced their high status and lineage, famously highlighting their noble nature.

• The Lineage of Nobility: When asked who the most honorable of people was, the Prophet ﷺ explicitly traced it back to this household:
  “The honorable, the son of the honorable, the son of the honorable, the son of the honorable: Joseph, the son of Jacob, the son of Isaac, the son of Abraham.” (Sahih al-Bukhari, 3382).

• Emulating the Visionary Devotion: The Sunnah places an immense focus on adopting the "religious vision" and "strength" in worship praised in verse 45. The Prophet ﷺ noted that prophets are maternal brothers with a singular focus on God's message:
  “The Prophets are paternal brothers; their mothers are different, but their religion is one.” (Sahih al-Bukhari, 3443).

3. The Descriptions of Paradise and Hell (Verses 49–61)

The remainder of page 456 shifts into a vivid juxtaposition of Paradise (Jannatu ‘Adn) with its flowing drinks, reclining cushions, and companions (Verses 49-54), contrasted against Hell (Jahannam), where the transgressors are forced to drink scalding water and purulent discharge (Hamim and Ghassaq) while arguing with one another (Verses 55-61).

The Drinks of Paradise (Verse 51)

"Reclining therein and calling therein for abundant fruit and drink."

• Sunnah Connection: The Prophet ﷺ described the physical luxury of reclining and enjoying these foods, clarifying that the bodily functions of Paradise are pure:
  “The inhabitants of Paradise will eat and drink therein, but they will not spit, nor pass gold/urine, nor defecate. Their food will be digested via a burp which smells like musk.” (Sahih Muslim, 2835).

The Torments of Hell: Hamim and Ghassaq (Verse 57)

"This - so let them taste it - is scalding water and [foul] purulent discharge."

• The Reality of Ghassaq: In explaining what Ghassaq (translated as foul discharge or pus) constitutes, the Prophet ﷺ gave a stark warning recorded in the Hadith literature:
  “If a single bucket of Ghassaq were to be poured into the world, it would cause all of the inhabitants of the earth to stink.” (Musnad Ahmad; Jami` at-Tirmidhi, 2585, graded Hasan/Sahih).

Group Arguments in Hell (Verses 59–61)

" [The evil leaders will say], 'This is a company bursting in with you. No welcome for them! Indeed, they will burn in the Fire.' They [the followers] will say, 'Nor you! No welcome for you! You brought this upon us, and wretched is the settlement.'"

• Sunnah Warning on Misleading Leaders: These verses depict blind followers arguing with the tyrannical leaders who misled them. The Sunnah contains severe warnings against blindly following leaders into transgression:
  “There is no obedience to a human being if it involves disobedience to Allah. Obedience is only in what is right.” (Sahih al-Bukhari, 7257). The Prophet ﷺ also warned that leaders who advocate for misguidance will carry the spiritual weight and burdens of everyone who followed them into the Fire, perfectly matching the toxic dialogue described on this page.

References

• Al-Bukhari, M. I. (d. 870). Sahih al-Bukhari.

• Al-Sijistani, Abu Dawud (d. 889). Sunan Abi Dawud.

• At-Tirmidhi, Abu 'Isa (d. 892). Jami` at-Tirmidhi.

• Ibn Kathir, Isma'il bin 'Umar (d. 1373). Tafsir al-Qur'an al-A'zim (Exegesis of the Great Quran).

• Ibn Majah, Muhammad bin Yazid (d. 887). Sunan Ibn Majah.

• Muslim ibn al-Hajjaj (d. 875). Sahih Muslim.