English Translation of Al-Quran
[38].Surah Suad
Ayat 25. So Allah forgave him that, and verily, for him is a near access to Allah, and a good place of (final) return (Paradise).
Ayat 26. O Dawud (David)! Verily! Allah has placed you as a successor on 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.
Tafseer of Surah Suad Ayat 25 and 26. So Allah forgave him this (lapse): he enjoyed, indeed, a Near Approach to Allah, and a beautiful place of (Final) Return. Ayat 26. O David, Allah did indeed make thee a vicegerent on earth: so, judge thou between men in truth (and justice): Nor follow thou the lusts (of thy heart), for they will mislead thee from the Path of Allah. for those who wander astray from the Path of Allah, is a Penalty Grievous, for that they forget the Day of Account. Cf. 2:30, and n. 47. David’s kingly power, and the gifts of wisdom, justice, psalmody, and Prophethood were bestowed on him as a trust. These great gifts were not to be a matter of self-glory. As in the last Ayat, this vision and its morals are nowhere to be found in the Bible. The Muslim idea of David is that of a man just and upright, endowed with all the virtues, in whom even the least thought of self-elation has to be washed off by repentance and forgiveness.
English Translation of Hadith
Hazrat Nawwas bin Saman (May Allah be pleased with him) reported: I asked Messenger of Allah ﷺ [SAWW](PBUH) about virtue and sin, and he said, “Virtue is noble behavior, and sin is that which creates doubt and you do not like people to know about it.”
[Muslim 32, Chapter 03, Hadith # 6195]
Lesson: as mentioned above in Surah As-Suad Ayat 26 “so judge you between men in truth (and justice) and follow not your desire” An important principle enshrined in this Hadith says that courtesy is a virtue, because a refined mind cultivates good habits, performs good deeds, and shuns all that is bad and corrupt. Also, a simple and understandable principle is laid down about sin. Man feels the pricking of conscience over every bad deed and is also afraid of the reproach of fault-finders, provided he has not reached the lowest point of moral depravity. But a seared conscience is least disturbed even by a heinous and deadly sin or by public censure. We can understand it by the example of man’s smelling sense. If it is not dead, man can feel a stink and repugnant odor. But a long association with a dung heap robs away one’s smelling sense and feeling of refuse.
