(21–26) “Has the account of the disputants reached you, when they climbed over the wall of the place of worship * when they entered upon David and he was alarmed by them? They said, ‘Do not be afraid. We are two disputants, one of whom has wronged the other. Judge between us with truth, do not deviate from justice, and guide us to the right path. * This is my brother. He has ninety-nine ewes, while I have only one ewe. Yet he said, “Entrust her to me,” and overpowered me in speech.’ * David said, ‘He has certainly wronged you by asking that your ewe be added to his ewes. Indeed, many partners wrong one another, except those who believe and do righteous deeds—and how few they are!’ David realized that We had tested him, so he sought his Lord’s forgiveness, fell down bowing, and turned to Him in repentance. * So We forgave him for that. Indeed, he has nearness to Us and an excellent place of return. * O David, We have appointed you as a ruler on earth, so judge between people with truth. Do not follow desire, lest it lead you astray from Allah’s path. Indeed, those who stray from Allah’s path will have a severe punishment because they forgot the Day of Reckoning.”
After Allah Most High mentioned that He had granted His prophet David decisive judgment among people—and that David was renowned for this and sought out because of it—He related the account of two disputants who brought their dispute before him. Allah made them a test for David and an admonition concerning a lapse he had committed. Allah accepted his repentance, forgave him, and brought this case before him. He therefore said to His Prophet Muhammad, peace and blessings be upon him: “Has the account of the disputants reached you?” It was indeed a remarkable account: “when they climbed over the wall of the place of worship”—that is, they entered David’s place of worship without permission or first seeking leave. They did not enter through a door. Because they came upon him in this manner, he was startled and afraid of them. They said to him, “We are two disputants,” so do not be afraid. “One of whom has wronged the other” through injustice. “Judge between us with truth”—that is, with justice, without favoring either of us—“do not deviate from justice, and guide us to the right path.”
The point is that it was clear that the two disputants sought nothing but plain and unadulterated truth. Accordingly, they would relate (1) their case to him truthfully. Allah’s prophet David therefore did not resent their admonition, nor did he rebuke them.
One of them said, “This is my brother.” He expressly invoked their brotherhood—whether in faith, lineage, or friendship—because such a bond should preclude wrongdoing, making his brother’s wrongdoing graver than that of someone else. “He has ninety-nine ewes”—that is, wives. This was an abundance of good that should have made him content with what Allah had given him.
“While I have only one ewe,” yet he coveted her and “said, ‘Entrust her to me’”—that is, leave her to me and place her under my care. “And he overpowered me in speech”—that is, he got the better of me in argument and continued pressuring me until he obtained her, or nearly did.
When David heard his words—and it is clear from the preceding context of their exchange that this was indeed what had happened, so the other party did not need to speak, and there is no basis for the objection, “Why did David pass judgment before hearing the other disputant?”—he said: ⦗712⦘ “He has certainly wronged you by asking that your ewe be added to his ewes.” Such is the habit of many partners and companions. He said: “Indeed, many partners wrong one another,” for wrongdoing is an attribute of human souls, “except those who believe and do righteous deeds,” since their faith and righteous deeds prevent them from committing injustice. “And how few they are!” As Allah Most High says: “Yet few of My servants are truly grateful.”
“David realized,” after judging between them, “that We had tested him”—that is, We had tried him and arranged this case for him so that he would take heed. “So he sought his Lord’s forgiveness” for what had proceeded from him, “fell down bowing”—that is, prostrating himself—“and turned to” Allah Most High with sincere repentance and worship.
“So We forgave him for that” which had proceeded from him. Allah honored him with many forms of distinction, saying: “Indeed, he has nearness to Us”—that is, a lofty station and nearness to Us—“and an excellent place of return,” meaning an excellent destination.
Allah did not mention the sin committed by David, peace be upon him, because there was no need to mention it. Delving into it is therefore an exercise in unwarranted speculation. The point is what Allah has related to us of His graciousness toward David, his repentance and return to Him, and the elevation of his standing, so that after his repentance he was better than he had been before it.
“O David, We have appointed you as a ruler on earth,” through whom religious and worldly judgments are enforced. “So judge between people with truth”—that is, with justice. This can be accomplished only through knowledge of what is required, knowledge of the actual circumstances, and the ability to enforce justice. “Do not follow desire” by favoring someone because of kinship, friendship, or love, or because of hatred for the other party, “lest it lead you astray from Allah’s path” and take you away from the straight path. “Indeed, those who stray from Allah’s path”—especially those who do so deliberately—“will have a severe punishment because they forgot the Day of Reckoning.” Had they remembered it and fear of it settled in their hearts, they would not have been swayed by beguiling desire.