21. Surah Al Anbiya'
The Quranic Text & Ali’s Version:
وَلِسُلَيْمَانَ
الرِّيحَ عَاصِفَةً
تَجْرِي بِأَمْرِهِ
...
21: 81. (It was Our power that made) the violent (unruly) wind flow (tamely) for Solomon, to his order,
C2736. Cf. 34:12, and 38:36-38,
This has been interpreted to mean that Solomon had miraculous power over the winds, and he could make them obey his order.
Rationalists say that he had naval power on the Mediterranean, and through the Gulf of 'Aqabah on the Red Sea, and that he therefore figuratively commanded the winds, and we may say the same of airmen at the present day.
In any case the power behind was, and is, from Allah, Who has granted man intelligence and the faculties by which he can tame the more unruly forces of nature.
... إِلَى الْأَرْضِ الَّتِي بَارَكْنَا فِيهَا...
to the land which We had blessed:
C2737. Evidently Palestine, in which was Solomon's capital, though his influence extended for north in Syria, and perhaps far south in Arabia and Ethiopia.
In the Roman ruins of Baalbek, fifty miles north of Damascus, is still shown a quarry of huge stones supposed to have been cut for Solomon. I have seen them with my own eyes. this local tradition is interesting, even if invented.
...وَكُنَّا بِكُلِّ شَيْءٍ عَالِمِينَ ﴿٨١﴾
for We do know all things.
وَمِنَ
الشَّيَاطِينِ
مَن يَغُوصُونَ
لَهُ وَيَعْمَلُونَ
عَمَلًا دُونَ
ذَلِكَ...
21: 82. And of the evil ones, were some who dived for him, and did other work besides;
C2738. As in n. 2736, the literalists and the rationalists take different views.
- The former say that Solomon had power over supernatural being of evil, whom he compelled to dive for pearls and do other hard tasks.
- Rationalists refer this to hostile unruly races whom he subjected to his sway.
It was Allah's power ultimately, Who granted him wisdom. Solomon tamed the Jinns with Wisdom.
...وَكُنَّا لَهُمْ حَافِظِينَ ﴿٨٢﴾
and it was We Who guarded them.
Other versions:
21:81
And unto Solomon [We made subservient] the stormy wind, so that it sped at his behest towards the land which We had blessed: 75 for it is We who have knowledge of everything.
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(21:82) And among the rebellious forces [which We made subservient to him] 76 there were some that dived for him [into the sea] and performed other works besides: but it was We who kept watch over them. 77
[[ Asad’s notes - 75 This is apparently an allusion to the fleets of sailing ships which brought untold riches to
Palestine ("the land which We had blessed") and made Solomon's wealth proverbial.
76 My rendering, in this particular context, of shayatan (lit., "satans") as "rebellious forces" is
based on the tropical use of the term shaytan in the sense of anything "rebellious", "inordinately proud" or "insolent" (cf Lane IV, 1552) - in this case, possibly a reference to subdued and enslaved enemies or, more probably, to "rebellious" forces of nature which Solomon was able to tame and utilize; however, see also next note.
77 In this as well as in several other passages relating to Solomon, the Qur'an alludes to the many poetic legends which were associated with his name since early antiquity and had become part and parcel of Judaeo-Christian and Arabian lore long before the advent of Islam. Although it is undoubtedly possible to interpret such passages in a "rationalistic" manner, I do not think that this is really necessary. Because they were so deeply ingrained in the imagination of the people to whom the Qur'an addressed itself in the first instance, these legendary accounts of Solomon's wisdom and magic powers had acquired a cultural reality of their own and were, therefore, eminently suited to serve as a medium for the parabolic exposition of certain ethical truths with which this book is concerned: and so, without denying or confirming their mythical character, the Qur'an uses
them as a foil for the idea that God is the ultimate source of all human power and glory, and that all achievements of human ingenuity, even though they may sometimes border on the miraculous, are but an expression of His transcendental creativity. ]]
38. Surah Sad [88 verses]
Mecca Period 38
The Quranic Text & Ali’s Version:
وَوَهَبْنَا
لِدَاوُودَ
سُلَيْمَانَ...
38: 30 [Ali’s version]. To David We gave Solomon (for a son) --
C4182. The greatest in this life have yet need of this spiritual blessing! without it all worldly good is futile.
Referring back to the story of David, we are now introduced to Solomon, who was a great king but greater still because he served Allah and turned to Him.
The Quran, unlike the old Testament, represents Solomon as a righteous king, not as an idolater, doing "evil in the sight of the Lord" (1 Kings. 11:6).
... نِعْمَ الْعَبْدُ...
how excellent in Our service!
... إِنَّهُ أَوَّابٌ ﴿٣٠﴾
Ever did he turn (to Us)!
إِذْ
عُرِضَ
عَلَيْهِ
بِالْعَشِيِّ
...
38: 31. Behold, there were brought before him, at eventide,
C4183. The passages about David and Solomon have been variously interpreted by the Commentators. The versions which I have suggested have good authority behind them, though I have followed my own judgment in filling in the details.
... الصَّافِنَاتُ الْجِيَادُ ﴿٣١﴾
coursers of the highest breeding; and swift of foot;
C4184. Safinat: literally, horses that stand, when at ease, on three legs, firmly planted, with the hoof of the fourth leg resting lightly on the ground.
This would imply breeding and a steady temper, to match with their quality of swiftness mentioned in the next clause.
فَقَالَ
إِنِّي
أَحْبَبْتُ
حُبَّ
الْخَيْرِ
عَن
ذِكْرِ
رَبِّي...
38: 32. And he said, "Truly do I love the love of Good, with a view to the glory of my Lord,"
C4185. The story is not found in the Old Testament.
I interpret it to mean that, like his father David, Solomon was also most meticulous in not allowing the least motive of self to be mixed up with his spiritual virtues. He was fond of horses; he had great armies and wealth; but he used them all in Allah's service. Cf. 27:19. n. 3259; 27:40. n. 3276, etc.
His battles were not fought for lust of blood, but as Jihad in the cause of righteousness. His love of horses was not like that of a mere race-goer or of a warrior: there was a spiritual element in it. He loved by a kind of love which was spiritual,-the love of the highest Good.
Some commentators interpret this verse saying that Solomon, peace be upon him, was so engrossed in the inspection of his fine horses that he completely forgot to say his 'Asr prayer before the sunset'.
In the light of this interpretation the verse may be translated:
"And he said, Truly did I prefer the good things (of this world) to the remembrance of my Lord". (R).
... حَتَّى تَوَارَتْ بِالْحِجَابِ ﴿٣٢﴾
until (the sun) was hidden in the veil (of Night):
C4186. His review of his fine horses was interrupted by his evening devotions, but he resumed it after his devotions.
رُدُّوهَا
عَلَيَّ...
38: 33. "Bring them back to me."
... فَطَفِقَ مَسْحًا بِالسُّوقِ وَالْأَعْنَاقِ ﴿٣٣﴾
Then began he to pass his hand over (their) legs and their necks.
C4187. Like all lovers of horses, he patted them on their necks and passed his hands over their fore-legs and was proud of having them-not as vanities but as a "lover of Good".
In the light of the alternative interpretation this verse would mean that upon missing 'Asr prayer, Solomon, peace be upon him, was so upset and sorry that he asked for the horses to be brought back to him and then "he fell to slashing with his sword their legs and necks", that is, he slaughtered them in expiation of his lapse seeking the forgiveness and pleasure of Allah. (R).
وَلَقَدْ
فَتَنَّا
سُلَيْمَانَ
...
38: 34. And We did try Solomon:
C4188. What was the trial of Solomon?
All the power, wealth, and glory, which were given to him were a spiritual trial to him. They might have turned another man's head, but he was staunch and true, and while he enjoyed and used all the power he had-over the jinns, men, and the forces of nature, (see below), he kept his mind steady to the service of Allah.
Cf. 8:28, where "your possessions and your progeny" are declared to be "but a trial".
... وَأَلْقَيْنَا عَلَى كُرْسِيِّهِ جَسَدًا...
We placed on his throne a body (without life):
C4189. The body (without life) on his throne has been variously interpreted.
The interpretation that appeals to me most is that his earthly power, great as it was, was like a body without a soul, unless it was vivified by Allah's spirit. But Solomon did turn to Allah in true devotion, and his real power lay there. He did his best to root out idolatry, and he completed the Temple in Jerusalem for the worship of the One True God.
Cf. his conversion of Bilqis the Queen of Sheba, 27:40. n. 3276.
See also 7:148, where the same word jasad is used in connection with the image of a calf which the Israelites had set up the worship in the absence of Moses. Men may worship worldly Power as they may worship an idol, and there is great temptation in such Power, through Solomon withstood such temptation.
I do not think that a reference to 34:14 (n. 3808) will fit the context here. (R).
... ثُمَّ أَنَابَ ﴿٣٤﴾
but he did turn (to Us in true devotion):
قَالَ
رَبِّ
اغْفِرْ
لِي
...
38: 35. He said,
"O my Lord! Forgive me,
C4190. The seeking of worldly Power, even if intended to be used for Allah's service, has a little of Self in it. It may be quite legitimate and even meritorious in ordinary men, but even the thought of it in a Prophet is to be apologized for.
See a similar idea in the case of David explained in n. 4176 to 38:24 above.
... وَهَبْ لِي مُلْكًا لَّا يَنبَغِي لِأَحَدٍ مِّنْ بَعْدِي...
and grant me a Kingdom, which, (it may be), suits not another after me:
C4191. He asked for a Power that he would not misuse, though others might not be able to refrain from misusing it,-such as power over forces of nature or forces of violence (see the next three verses).
... إِنَّكَ أَنتَ الْوَهَّابُ ﴿٣٥﴾
for Thou art the Grantor of Bounties (without measure)."
C4192. Cf. 38:9 above.
فَسَخَّرْنَا
لَهُ
الرِّيحَ...
38: 36. Then We subjected the Wind to his power,
C4193. Cf. 21:81, and n. 2736.
... تَجْرِي بِأَمْرِهِ رُخَاء حَيْثُ أَصَابَ ﴿٣٦﴾
to flow gently to his order, whithersoever he willed --
وَالشَّيَاطِينَ
كُلَّ
بَنَّاء
وَغَوَّاصٍ
﴿٣٧﴾
38: 37. As also the evil ones, (including) every kind of builder and diver --
C4194. Cf. 21:82, and n. 2738.
Cf. also 34:12-13 and notes there:
in the latter passage the spirits mentioned are called Jinns. The divers were probably those employed in pearl-fisheries,
وَآخَرِينَ
مُقَرَّنِينَ
فِي
الْأَصْفَادِ
﴿٣٨﴾
38: 38. As also others bound together in fetters.
C4195. Cf. 14:49, where the same expression "bound together in fetters" is applied to Sinners on the Day of Judgment.
هَذَا
عَطَاؤُنَا...
38: 39. "Such are Our Bounties:
... فَامْنُنْ أَوْ أَمْسِكْ بِغَيْرِ حِسَابٍ ﴿٣٩﴾
whether thou bestow them (on others) or withhold them, no account will be asked."
C4196. Allah bestowed such abundant powers and bounties on Solomon that they could not be counted or measured: and he was free to give away anything he liked or keep anything he liked.
In this was great temptation for an ordinary man. Solomon as a prophet withstood it and asked to be forgiven for power and such a kingdom as others might not be able to use lawfully.
His earthly kingdom went to pieces after his death. But his name and fame endure. And what is more, he obtained a place among the Nearest Ones to Allah.
See next verse.
وَإِنَّ
لَهُ
عِندَنَا
لَزُلْفَى
وَحُسْنَ
مَآبٍ
﴿٤٠﴾
38: 40. And he enjoyed, indeed, a Near Approach to Us, and a beautiful Place of (final) Return.
C4197. The same words are used of David in 38:25 above, thus symmetrically closing the argument about the two greatest kings in Israel.
Asad’s Version:
38:30 AND UNTO DAVID We granted Solomon [as a son - and] how excellent a servant [of Ours he grew up to be] ! Behold, he would always turn unto Us 28 –
(38:31) [and even] when, towards the close of day, nobly -bred, swift- footed steeds were brought before him,
(38:32) he would say, "Verily, I have come to love the love of all that is good because I bear my Sustainer in mind!" 2 ' -[repeating these words as the steeds raced away,] until they were hidden by the veil [of distance 30 - whereupon he would command],
(38:33) "Bring them back unto me!" - and would [lovingly] stroke their legs and their necks."
38:34 But [ere this], indeed, We had tried Solomon by placing upon his throne a [lifeless] body; 32 and thereupon he turned [towards Us; and]
(38:35) he prayed: "O my Sustainer! Forgive me my sins, and bestow upon me the gift of a kingdom which may not suit anyone after me: 33 verily, Thou alone art a giver of gifts!"
38:36 And so 34 We made subservient to him the wind, so that it gently sped at his behest withersoever he willed, 35
(38:37) as well as all the rebellious forces [that We made to work for him] - every kind of builder and diver –
(38:38) and others linked together in fetters. 36
38:39 [And We told him:] "This is Our gift, for thee to bestow freely on others, or to withhold, without [having to render] account!"
(38:40) And, verily, nearness to Us awaits him [in the life to come], and the most beauteous of all goals!
Solomon is Tested by Wealth [Yuksel’s version]
38:30 To David We granted Solomon. What an excellent and obedient servant.
38:31 When, during dusk, well trained horses were displayed before him.
38:32 He said, "I enjoyed the good of materials more than I enjoyed remembering my Lord, until it became totally dark!"*
38:33 "Send them back." He then rubbed their legs and necks.
38:34 We tested Solomon and placed a corpse on his throne, but he then repented.
38:35 He said, "My Lord, forgive me, and grant me a kingship that will never be attained by anyone after me. You are the Grantor."
38:36 So, We committed the wind to run by his command, raining gently where he directed it.
38:37 The devils, builders and divers.
38:38 Others, held by restraints.
38:39 "This is Our gift, so you may spend or withhold, without any repercussions."
38:40 He has deserved a near position with Us, and a wonderful abode.
[[Asad’s notes -
28 I.e., he would always think of God, as illustrated by the example given in the sequence.
29 Lit,, "because of [or "out of] ('an) the remembrance of my Sustainer".
30 This and the preceding interpolation are based on Razi's interpretation of this passage.
31 The story of Solomon's love of beautiful horses is meant to show that all true love of God is bound to be reflected in one's realization of, and reverence for, the beauty created by Him.
32 To explain this verse, some of the commentators advance the most fantastic stories, almost all of them going back to Talmudic sources. Razi rejects them all, maintaining that they are unworthy of serious consideration. Instead, he plausibly suggests that the "body" (jasad) upon Solomon's throne is an allusion to his own body, and - metonymically - to his kingly power, which was bound to remain "lifeless" so long as it was not inspired by God-willed ethical values. (It is to be borne in mind that in classical Arabic a person utterly weakened by illness, worry or fear, or devoid of moral values, is often described as "a body without a soul".) In other words, Solomon's early trial consisted in his inheriting no more than a kingly position, and it rested upon him to endow that position with spiritual essence and meaning.
33 I.e., a spiritual kingdom, which could not be inherited by anyone and, hence, would not be exposed to envy or worldly intrigue.
34 I.e., as a reward for his humility and turning-away from worldly ambitions, implied in the prayer, "Forgive me my sins".
35 Cf. 21:81 and the corresponding note 75. For the meaning, in general, of the many legends surrounding the person of Solomon, see note 77 on 21 :82.
36 I.e., subdued and, as it were, tamed by him: see note 76 on 21 :82, which explains my rendering, in this context, of shayatin as "rebellious forces".
]]
