Document Type : علمی- ترویجی
Authors
1 Assistant Professor of Quran and Hadith Sciences, Shahid Mahallati Higher Education Complex, Qom, Iran
2 Assistant Professor, of Quran and Hadith Sciences, Shahid Mahallati Higher Education Complex, Qom, Iran
Abstract
Extended Abstract
Abstract
Among the verses that have sparked extensive debate among commentators and elicited conflicting interpretations are verses 34 and 35 of Surah Sad, which pertain to Prophet Solomon (PBUH). Reliance on fabricated exegetical narratives and neglect of the contextual framework have led some commentators to attribute inappropriate and unsubstantiated claims to him—claims that contradict the infallibility of the prophets—and to assert that he was deserving of divine punishment. Other commentators, based on the notion of "tark al-awla" (leaving the preferable act) and the assumption that he momentarily neglected Allah, have argued that he was subjected to severe trials and calamities. The commonality between these two interpretations is their inability to coherently connect the various segments of the verses and provide a unified explanation.
This descriptive-analytical study, conducted using library resources, aims to defend the sanctity of Prophet Solomon by critically examining and evaluating the views of commentators. It focuses on the concepts of key terms such as "fitnah" (trial), "inabah" (turning to Allah), "awwab" (one who constantly turns to Allah), and "ghufran" (forgiveness), as well as the context of verses 30 to 40 of Surah Sad. The study explores the connection between the attributes of "an excellent servant" ("ni'm al-'abd") and "awwab" with Prophet Solomon's reaction to the lifeless body of his son. It also examines the relationship between this incident and his seeking forgiveness ("istighfar") and his request for "a kingdom such as none after him would have".
The findings of this research demonstrate that Prophet Solomon, upon encountering the lifeless body of his son, turned to Allah in repentance. He sought forgiveness for his desire, which did not align with divine wisdom, and requested that Allah grant him a unique and unparalleled kingdom in compensation for the loss of his son, who was a means to sustain his divinely ordained rule. He asked for a kingdom that would eliminate obstacles, such as the mischief of devils, ensuring that no disruption would occur in achieving his divinely appointed mission.
Introduction
Later with the passing of the Prophet Muhammad (PBUH) and the subsequent prohibition on recording his hadiths, Muslims found themselves in need of understanding the detailed aspects of the Qur'anic verses, particularly the narratives of the prophets. This created an opportunity for Muslims to turn to Jewish scholars who had ostensibly converted to Islam. These individuals exploited this opportunity to the fullest, fabricating false narrations and engaging in the spiritual distortion of Qur'anic verses. Reliance on such narrations and the influence of Isra'iliyyat (Judeo-Christian traditions) in exegesis, coupled with a neglect of the contextual framework of the verses, led some commentators to not only strip certain verses of their clarity, rendering them ambiguous (mutashabih), but also to attribute inappropriate and unfounded claims to some of the prophets. A notable example can be found in the verses concerning Prophet Solomon.
A prophet described in the Qur'an with attributes such as "an excellent servant" ("ni'm al-'abd") and "one who constantly turns to Allah" ("awwab") (Qur'an 38:30), and whose status before Allah is described as "nearness to Us and a good place of return" (Qur'an 38:40), has been accused in many early exegetical works of committing grave sins that warranted divine punishment. In some later interpretations, while efforts were made to avoid fabricated narrations and to preserve the sanctity of Prophet Solomon by absolving him of sin, the notion of "tark al-awla" (leaving the preferable act) or momentary neglect was attributed to him. Among these verses are verses 34 and 35 of Surah Sad.
Existing research on these verses contains gaps, such as the lack of a coherent explanation of the contextual relationship between verses 30 to 40 of Surah Sad. Questions remain regarding the connection between the attributes of "awwab" and "ni'm al-'abd" and the subsequent events—such as the inspection of the horses, the encounter with the lifeless body, the seeking of forgiveness, and the request for "a kingdom such as none after him would have". This study aims to address these gaps by relying on the contextual framework of verses 30 to 40 of Surah Sad.
Literature Review
In the course of this research, several articles were identified that address the broader themes surrounding these two verses. Among them is the article "An Exegetical Analysis of Verse 35 of Surah Sad: A Response to the Doubt Concerning the Supplication of Prophet Solomon (peace be upon him)" by Abolhassan Barani and Mohammad Ebrahim Izadkhah (2019). This work seeks to demonstrate that Prophet Solomon's request was not motivated by greed or envy. Another relevant article is "An Examination of Doubts Related to the Interpretation of Verses 31 to 35 of Surah Sad, with an Emphasis on Genealogy and Archaeology" by Kamran Avisi (2022). The author focuses on tracing the origins of the accusations leveled against Prophet Solomon in exegetical and hadith sources, identifying the Old Testament as the source of these allegations. Additionally, the article "Revisiting the Translation and Interpretation of Verses 32 and 33 of Surah Sad: A Defense of the Character of Prophet Solomon (peace be upon him)" by Mohammad Reza Shah Sanaie (2020) is dedicated to addressing the accusations against Prophet Solomon regarding his inspection of the horses.
Given the ambiguity highlighted in the introduction and the necessity for research to address it, this study aims to respond to the aforementioned questions by examining the key terms in question and exploring the contextual relationships between these verses. Through this approach, the research seeks to provide a coherent and comprehensive interpretation that clarifies the connections between the attributes of "an excellent servant" ("ni'm al-'abd") and "one who constantly turns to Allah" ("awwab") and the subsequent events described in the verses, including Prophet Solomon's encounter with the lifeless body, his seeking of forgiveness, and his request for a unique and unparalleled kingdom.
Methodology
This research is descriptive-analytical and based on library resources.
Result
The examination of verses 30 to 40 of Surah Sad reveals that the Almighty initially refers to Prophet Solomon (peace be upon him) with the title "an excellent servant" and explains the reason for this description as his being "Awwab" (one who constantly turns to God). Immediately thereafter, the verses highlight prominent examples of his "Awwab" nature, such as his preoccupation with inspecting warhorses and his encounter with the lifeless body of his son. Contrary to the unfounded accusations made against him in some interpretations, the distinguishing characteristic of Prophet Solomon (peace be upon him) in these verses is his being "Awwab." This attribute led him to strive in all circumstances to turn to God and align his actions with the pleasure of the Lord.
Thus, in the incident of inspecting the warhorses, despite the demands of the wartime situation and the responsibilities assigned to everyone, he evaluated his enjoyment of observing the readiness of the horses against divine pleasure. Through turning to God and supplicating, he ensured that his love for the horses of jihad was solely for the sake of God’s satisfaction, with no trace of personal desire or inclination. Similarly, in the incident of facing the lifeless body of his son, who was the investment of his life for the continuation of his divine rule, instead of lamenting or despairing, he turned to God. He sought forgiveness for his desire not aligning with God’s wisdom and asked God to grant him a kingdom in return for the loss of his son, who was his means to sustain divine rule and combat polytheism. He prayed for a kingdom that would itself be a miracle, ensuring that the obstacles faced by other prophets, such as the mischief of devils, would not hinder his mission.
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