Tafsir of Saba' 34:12

Surah Saba' (34): Verse 12

{And for Solomon [We subjected] the wind; its morning [journey was a month's distance, and its evening [journey was a month's distance. And We caused a spring of molten copper to flow for him. And of the jinn were those who worked before him by the permission of his Lord. And whoever deviated among them from Our command, We will make him taste of the punishment of the Blaze.}

The First Issue (Grammar of {ولسليمان الريح}):

There are two readings (Qira'at) for this phrase:

1. Nominative (Rafʿ): {ولسليمان الريحُ} (And for Solomon [is] the wind).
   • Meaning 1: The wind was subservient (مسخرة) to Solomon, or it was made subservient (سُخِّرت) for him.
   • Meaning 2: It is like saying, "For Zayd is the house" (لزيد الدار), implying the wind was exclusively his property, which he could command wherever and however he wished.

2. Accusative (Nasb): {ولسليمان الريحَ} (And We subjected the wind for Solomon).
   • Meaning: It implies an omitted verb, such as: "We subjected the wind for Solomon" (سخرنا الريح لسليمان).

The Second Issue (The Conjunction 'Waw'):

The Waw (conjunction) at the beginning of the verse relates to the preceding context concerning David (peace be upon him).

• If read with Nominative (Rafʿ): It connects a nominal sentence ({ولسليمان الريح}) to a verbal sentence (referring to David's subjugation), which is generally weak or not preferred. However, it can be understood as: "What We mentioned for David, and for Solomon [We gave] the wind."
• If read with Accusative (Nasb): It aligns with the structure of the previous verse: "And We softened the iron for David, and We subjected the wind for Solomon."

The Third Issue (Specificity of the Wind):

The wind subjected to Solomon was not just any wind; it was a specific wind that served his needs at the time of necessity. This is supported by the fact that it is always read in the singular form ({الريح}), never in the plural ({الرياح}).

The Fourth Issue (Interpretation of Subjugation):

Some commentators interpret the subjugation of the mountains to David and the wind to Solomon metaphorically:

• The mountains glorified God just as everything else does ({وإن من شيء إلا يسبح بحمده}). David understood their glorification and glorified God along with them.
• Subjugating the wind meant he could ride horses (which are swift like the wind).
• "Its morning [journey was a month's distance" (شهر) means thirty farsakhs (a measure of distance), as a traveler usually does not go further than one farsakh and return.
• The softening of iron for David and the flowing of molten copper for Solomon means they mastered the extraction and crafting of these metals using fire.
• The subjugation of the Jinn means they were powerful men.

Critique of the Metaphorical View (Al-Razi's Stance):

This metaphorical interpretation is weak because it diminishes the power of God's decree and relies on insufficient belief in God's omnipotence. These miracles are entirely possible for God.

The Fifth Issue (Difference in Wording between David and Solomon):

Why did God say regarding David: {And We made the mountains subject to David} (Al-Anbiya: 79), but here: {And [We made] for Solomon the wind...}? And why did God say regarding the mountains: {O mountains, repeat [His praise] with him} (Saba: 10), but regarding the wind, He said: {And for Solomon the wind}?

1. The Mountains: When the mountains glorified God, they were honored by being associated with the remembrance of God. God did not attribute them to David with the possessive lam (like li-Dawud - belonging to David), but rather made them with him (مع داود), like companions.
2. The Wind: The wind is not mentioned as glorifying God. Therefore, it was treated as something possessed or owned by him (لِسليمان).

Further Nuance on Movement:

• When the mountains moved with David ({أوبي معه} - move with him), the mountain was secondary; it moved following David.
• The wind did not move with Solomon; rather, Solomon moved with the wind, as the wind moved independently. Thus, God did not say "with Solomon" ({مع سليمان}) for the wind, but rather "for Solomon" ({لسليمان}).

Subjugation of Jinn and Copper:

• {And We caused a spring of molten copper to flow for him} means We made the copper flow for him.
• {And of the jinn were those who worked before him} means We subjected some of the Jinn to him. This implies that not all Jinn were under his command, which is the apparent meaning.

God mentioned three things for David and three for Solomon:

1. Mountains (David) vs. Wind (Solomon): The mountains (heavy) being moved with David (lighter) is analogous to the wind (light) moving Solomon (heavy). God enabled the heavier object to move with the lighter one in both cases.
2. Birds (David) vs. Jinn (Solomon): Birds naturally flee from humans, and humans naturally avoid Jinn (as humans seek to hunt birds, and Jinn might seek to harm humans). God made the birds tame toward David, and He made the Jinn subservient to Solomon.
3. Iron (David) vs. Copper (Solomon): The attraction between iron and copper (metals) is well-known (though this comparison is less direct than the others).

Subtlety Regarding Jinn:

Humans should avoid Jinn, as association often leads to corruption, as indicated by the supplication: {I seek refuge in You, my Lord, from the promptings of the devils, And I seek refuge in You, my Lord, lest they be present with me} (Al-Mu'minun: 97-98).

How then did Solomon seek their presence?

• God’s statement: {by the permission of his Lord} indicates that this presence involved no corruption or harm to Solomon.

Subtlety in Terminology (Lord vs. Our Command):

• When referring to Solomon's protection, God used the term {his Lord} (ربه), which implies mercy and care.
• When referring to their punishment, God said: {from Our command} (عن أمرنا), using a term of majesty that necessitates greater fear.

Regarding the Punishment:

• {We will make him taste of the punishment of the Blaze (Sa'ir)} has two interpretations:
  1. The angels were assigned to them, carrying fiery rods as a sign of immediate punishment.
  2. Sa'ir refers to the Fire of the Hereafter, warning them of the punishment awaiting them there.

{They worked for him whatever he willed of sanctuaries, statues, basins like reservoirs, and fixed cauldrons. [We said], "Work, O family of David, in gratitude." And few of My servants are grateful.}