Tafsir of Sad 38:34

Translation of Mafatih al-Ghayb (Fakhr al-Din al-Razi) - Surah Sad, Verses 34-44

وَ لَقَدْ فَتَنَّا سُلَيْمَانَ وَ أَلْقَيْنَا عَلَى كُرْسِيِّهِ جَسَدًا ثُمَّ أَنَابَ

We know that this verse explains a second incident concerning Solomon (peace be upon him). There is a difference of opinion regarding the meaning of His statement: "And indeed We tried Solomon" (wa laqad fatannā Sulaymān).

The people of mere narration (ahl al-hashw wa al-riwāyah) have one account, while the people of knowledge and verification (ahl al-'ilm wa al-taḥqīq) have another.

Accounts of the People of Narration (The Alleged Sins)

The people of narration mention several stories concerning this trial:

The First Story (The Idol Worship): They say that Solomon heard news of a city in the sea. He set out with his troops, carried by the wind, conquered it, and killed its king. He took the king's daughter, named Jarāda, who was exceptionally beautiful, and chose her for himself. She converted to Islam but constantly wept for her father. Solomon commanded a devil to fashion an image of her father for her. He clothed this image in his own attire. She would go to this image every morning and evening with her maids, prostrating to it. Āṣif informed Solomon of this. Solomon smashed the image and punished the woman. He then went out alone to a desolate place, spread ashes, and sat upon them, repenting to God Almighty.

Solomon had a concubine named Amīnah. Whenever he needed to perform ablution or approach a wife, he would leave his signet ring with her. His kingship resided in this ring. One day, he left it with her. The devil came to her, disguised as Solomon, pulling the sea behind him. He said, "O Amīnah, give me my ring." She gave it to him, and he wore it and sat on Solomon's throne. Birds, jinn, and humans came to him. Solomon's appearance changed. When he returned to Amīnah to ask for the ring, she denied him and drove him away. He realized that the sin had overtaken him. He began wandering from house to house, begging. Whenever he said, "I am Solomon," people threw dust on him and cursed him. He then started serving fishermen, carrying fish for them, and they would give him two fish daily. He remained in this state for forty days, corresponding to the number of days the idol was worshipped in his house. Āṣif and the elders of the Children of Israel became aware of the devil's rule. They asked Solomon's wives, who replied that he did not approach any of them during their menstrual period, nor did he perform the major ablution (ghusl). Another version states his rule extended over everything except them.

Later, the devil flew away and cast the ring into the sea. A fish swallowed it. The fish fell into the hands of Solomon. He cut open its belly and found the ring. He put it on, prostrated to God, and his kingdom was restored. He then captured that devil, enclosed him in a rock, and cast it into the sea.

The Second Story: The people of narration also claim that when that woman began worshipping the image, Solomon became infatuated, and the ring would slip from his hand and not stay put. Āṣif told him, "You are afflicted by your sin; repent to God."

The Third Story: They say Solomon asked some devils, "How do you tempt people?" They replied, "Show us your ring, and we will tell you." When he gave it to them, they threw it into the sea, and his kingdom was lost. The devil then sat on his throne, and the story proceeded as above.

Based on these narrations, they claim the meaning of "And indeed We tried Solomon" is that God Almighty tested him, and "We cast upon his throne a body" refers to that devil sitting on his throne.

The Fourth Story: They say the cause of his trial was his seclusion from people for three days, after which his kingdom was taken away, and a devil was cast upon his couch as punishment.

The people of verification found these accounts implausible for several reasons:

1. Impossibility of Impersonation: If a devil could assume the form and appearance of Prophets, then no religious law could be relied upon. Perhaps those people seen in the likeness of Muhammad, Jesus, or Moses (peace be upon them) were actually devils attempting deception. This would entirely invalidate religion.
2. Scope of Power: If a devil could treat the Prophet Solomon (peace be upon him) in this manner, he should be able to do the same to all scholars and ascetics—killing them, tearing up their writings, and destroying their homes. Since this is not observed even for individual scholars, it is far more unlikely for the greatest of Prophets.
3. Divine Wisdom: How is it consistent with God's wisdom and benevolence to allow a devil to gain control over Solomon's wives? This is undoubtedly reprehensible.
4. Attribution of Sin: If Solomon permitted the woman to worship the image, that would be disbelief on his part. If he did not permit it, the sin lies with the woman. How could God punish Solomon for an act he did not commit?

The people of verification offer the following interpretations:

First View (The Son): Solomon had a son born to him. The devils said, "If he lives, he will gain power over us like his father, so we must kill him." Solomon learned of this and raised the child in the clouds. While he was busy with his duties, the child was cast down dead upon his couch. Solomon was alerted to his own failing: his lack of complete reliance on God. He sought forgiveness from his Lord and turned back to Him.

Second View (The Vow): It is narrated from the Prophet (PBUH) that Solomon said, "Tonight, I will visit seventy women, each of whom will bear a knight who fights in the cause of God." He did not say, "If God wills" (in shā’ Allāh). He visited them, but only one woman became pregnant, giving birth to half a man. This infant was brought to him on his couch and placed in his lap. The Prophet said, "By Him in Whose Hand is my soul, if he had said, 'If God wills,' they would all have borne knights fighting in the cause of God." This is the meaning of "And indeed We tried Solomon."

Third View (Illness): "And indeed We tried Solomon" refers to a severe illness God afflicted him with. "And We cast upon his throne a body" refers to the severity of the illness. The Arabs describe a weak person as "flesh upon a frame" or "a body without spirit." "Then he turned back" (thumma anāb) means he returned to a state of health. The wording is open to these interpretations, making it unnecessary to resort to those weak narrations.

Fourth View (Fear): It is not unlikely that God tested him by instilling the fear or anticipation of affliction from some direction. Due to the intensity of this fear, he became like a weak body cast upon that chair. Then God removed that fear from him and restored him to his former strength and peace of heart.

قَالَ رَبِّ اغْفِرْ لِي وَ هَبْ لِي مُلْكًا لَّا يَنبَغِي لِأَحَدٍ مِّن بَعْدِي إِنَّكَ أَنتَ الْوَهَّابُ

Regarding His statement "My Lord, forgive me," those who interpreted the preceding text as Solomon committing an actual sin relied on this verse, arguing that if there were no prior sin, he would not have requested forgiveness.

This can be answered by noting that a person is never free from neglecting the better or more excellent course of action. In such cases, seeking forgiveness is necessary because "the good deeds of the righteous are the sins of the near ones (to God)." Furthermore, Prophets are always in a state of self-abasement and showing humility, just as the Prophet (PBUH) said, "I seek forgiveness from God seventy times a day and night." It is plausible that this meaning is intended here. And God knows best.

وَ هَبْ لِي مُلْكًا لَّا يَنبَغِي لِأَحَدٍ مِّن بَعْدِي إِنَّكَ أَنتَ الْوَهَّابُ

This verse indicates that the priority of religious matters over worldly matters must be observed, as Solomon first asked for forgiveness and then requested dominion.

The verse also suggests that seeking forgiveness from God is a means to open the doors of worldly blessings, as Solomon sought forgiveness first and then used it as a means to request dominion. Noah (peace be upon him) did similarly, as God recounts his saying: "And I said, 'Ask forgiveness of your Lord. Indeed, He was ever a Forgiver. He will send upon you abundant rain from heaven, and give you increase in wealth and children...'" (Noah: 10-12). God also commanded Muhammad (PBUH): "And enjoin prayer upon your household and be patient therein. We ask not of you provision; We provide for you."

If one asks: His statement "dominion that is not befitting for anyone after me" suggests envy.

The answer from those who hold that the devil seized his kingdom is that the meaning of "not befitting for anyone after me" is that God would grant him a dominion that devils could absolutely not stand against or replicate.

As for those who deny the previous account, they offer several responses:

1. Dominion as Power: Dominion means power. Thus, he meant: "Empower me to do things that no one else can possibly do," so that my ability becomes a miracle proving the truth of my prophethood and message. The proof is God's statement: "The Bestower," followed by "So We subjected the wind to him, flowing easily by his command wherever he directed." The wind obeying him is a wondrous power and a unique dominion, undoubtedly a miracle proving his prophethood. Therefore, "grant me dominion that is not befitting for anyone after me" means a dominion that no one else can challenge or oppose.
2. Non-Transferable Dominion: Since he became ill and then recovered, he realized that worldly blessings are subject to inheritance or other means of transfer. He asked his Lord for a dominion that could not transfer from him to anyone else. This is what he meant by "dominion that is not befitting for anyone after me," i.e., a dominion that cannot pass from me to another.
3. Greater Reward: Abstaining from worldly pleasures while having the power to attain them is harder than abstaining when one lacks the power. It is as if he said: "O my God, grant me a kingdom entirely superior to the kingdoms of mankind, so that I may abstain from it despite my full capability, making my reward greater and more complete."
4. Demonstrating Detachment: Some say that those who cannot attain worldly pleasures remain mentally attached to them, thinking they contain great happiness and benefit. Solomon said: "O Lord of Might, grant me the greatest kingdom possible for humans, so that people may see its complete reality. Then it will become clear to the intellect that it holds no true benefit, and the heart will turn away from it, unconcerned with worldly attachments, and focus solely on servitude, with a tranquil soul, unburdened by worldly ties."

فَسَخَّرْنَا لَهُ الرِّيحَ تَجْرِي بِأَمْرِهِ رَخَاءً حَيْثُ أَصَابَ

"Flowing easily" (rakhā’an) means soft and gentle. When the wind is soft, it does not shake or resist him, making it pleasant.

If one asks: Does this contradict the other verse where God says, "And for Solomon, the wind, fierce in its blowing, running by his command" (Al-Anbiya: 81)?

The answer is twofold:

1. There is no contradiction. The wind mentioned was powerful, like a gale, but because it obeyed his command, it was pleasant and soft (rakhā’).
2. The wind was sometimes soft and sometimes fierce, and there is no contradiction between these two states.

"Wherever he directed" (ḥaythu aṣāb) means wherever he intended or aimed. Al-Aṣma'ī narrated that the Arabs use the phrase aṣāba al-ṣawāb (he hit the mark/truth). Ru'bah narrated that two linguists sought him out to ask about this word. He came out to them and asked, "Where are you aiming/directing?" They replied, "That is what we seek." In summary, God made the wind subservient to him, so it moved according to his command and will.

وَ الشَّيَاطِينَ كُلَّ بَنَّاءٍ وَ غَوَّاصٍ

The author of Al-Kashshāf suggests that "and the devils" (wa al-shayāṭīn) is coordinated with "the wind." "Every builder" (kullu bannā’) is an apposition (badal) for the devils. "And others" (wa ākharīn) is coordinated with "every builder," meaning they were building whatever he wished and diving to extract pearls for him.

"Bound together" (muqarrinīn): It is said they were bound in ropes. The emphasis on binding suggests their large number.

"And the shackles" (wa al-aṣfād): Shackles are chains; the singular is ṣafad. Ṣafad can also mean a gift. Al-Nābigha said:

And I did not offer, O you whom curses avoid, a gift (ṣafad).

Thus, ṣafad here means restraint—binding anything tightly is ṣafadtu-hu. Anyone to whom you give a generous gift, you have aṣfadtahu.

Here arises a discussion: These verses indicate that devils possess great power, enabling them to build strong structures beyond human capability and dive into seas. Solomon (peace be upon him) needed to restrain them.

One might ask: Are these devils made of dense matter or subtle matter?

1. If they are dense, then anyone with sound senses should see them. If they can be dense yet unseen, then mountains and terrifying sounds could be present without us seeing or hearing them, which leads to sophistry.
2. If their bodies are subtle and thin, such matter cannot possess intense strength. Furthermore, their bodies would scatter and tear apart due to strong winds, causing them to die instantly, which prevents them from being described as building strong structures.
3. If jinn and devils possess this strength, why do they not kill scholars and ascetics in our time? Why do they not destroy people's homes, especially since Muslims openly curse and show enmity toward them? Since none of this occurs, the assertion of the existence of jinn and devils with such power is weak.

Our scholars permit that their bodies might be dense, yet we do not see them. Alternatively, their bodies might be subtle in terms of lacking color, but solid in that they do not accept scattering or tearing apart.

Al-Jubbā’ī conceded that they had dense bodies and claimed that people saw them during Solomon's time. When Solomon passed away, God caused those jinn and devils to die and created a new type of jinn and devils whose bodies are extremely subtle and possess no strength. The jinn and devils existing in our time belong only to this latter type.

هَٰذَا عَطَاؤُنَا فَامْنُنْ أَوْ أَمْسِكْ بِغَيْرِ حِسَابٍ

There are two opinions regarding this:

1. Ibn Abbas (RA): "Give to whomever you wish and withhold from whomever you wish without accountability." Meaning, you bear no blame for what you give or withhold.
2. This specifically concerns the devils. The meaning is: These subjugated devils are Our gift. So, favor whomever you wish among the devils by releasing him from work, and detain whomever you wish in labor, without accountability (i.e., without limit or restriction on the number you employ or release).

فَغَفَرْنَا لَهُ ذَٰلِكَ وَ إِنَّ لَهُ عِندَنَا لَزُلْفَىٰ وَ حُسْنَ مَآبٍ

After God mentioned the blessings bestowed upon Solomon in this world, He followed it with His favor upon him in the Hereafter: "So We forgave him that, and indeed, for him is near access to Us and a good place of return." This has already been explained previously.

وَ اذْكُرْ عَبْدَنَا أَيُّوبَ إِذْ نَادَىٰ رَبَّهُ أَنِّي مَسَّنِيَ الشَّيْطَانُ بِنُصْبٍ وَ عَذَابٍ

And remember Our servant Job, when he called to his Lord, saying, "Indeed, adversity has afflicted me, and You are the Most Merciful of the merciful."

ارْكُضْ بِرِجْلِكَ ۖ هَٰذَا مُغْتَسَلٌ بَارِدٌ وَ شَرَابٌ

"Strike with your foot: This is a cool bath and a drink."

وَ وَهَبْنَا لَهُ أَهْلَهُ وَ مِثْلَهُم مَّعَهُمْ رَحْمَةً مِّنَّا وَ ذِكْرَىٰ لِأُولِي الْأَلْبَابِ

"And We gave him his family and the like of them with them—a mercy from Us and a reminder for those of understanding."

وَ خُذْ بِیَدِكَ ضِغْثًا فَاضْرِب بِهِ وَ لَا تَحْنَثْ ۚ إِنَّا وَجَدْنَاهُ صَابِرًا ۖ نِّعْمَ الْعَبْدُ إِنَّهُ أَوَّابٌ

"And take in your hand a bundle of a hundred stalks and strike therewith and do not break your oath. Indeed, We found him patient. Excellent is the servant! Indeed, he was ever turning back (to God)."