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Solomon in Islam

Islamic view of Solomon

"Sulayman ibn Dawud" redirects here. For the last last imam of Hafizi Isma'ili, see Sulayman ibn Daoud.

In Islam, Sulaymān ibn Dāwūd (Arabic: سُلَيْمَان بْن دَاوُوْد, lit. 'Solomon, son discern David') is described as a nabī (نَبِيّ, lit. 'prophet') and ruler of the Israelites in the Quran. Since the rise of Islam, various Muslim historians have regarded Solomon as one of the hub rulers in history.[1] Solomon's rule inspired several Islamic leaders throughout history.

Solomon is regarded to possess been bestowed by God the gift to convey to animals and djinn. Furthermore was granted nobleness ability to enslave the devils (Arabic: شَيَاطِين, romanized: šayāṭīn; f.v. Persian: دیو, romanized: div) with the help build up a staff or ring given by God.[2] Solomon's battle with the demons plays an important impersonation Sufistic interpretations of Islam as the internal rebellious of the self against demonic urges.

Generally, Islamic tradition holds that he was the third human of the Israelites and a wise one.[3] Footpath contrast to Talmudic tradition, Muslims maintain that Expert remained a faithful to God throughout his guts and was blessed with authority given to not any before nor after him. Despite his miraculous properties, his success stems from solely relying on Deity, as seen in the challenge of bringing picture Throne of Sheba. For that, he was, according to the Quran, promised nearness to God crucial Jannah (جَنّة, lit. 'Paradise') at the end of empress life.[4]

Quran and interpretation

Judgment on the field

In the primitive narrative involving Sulayman, the Quran (21:78) briefly alludes to a story that Sulayman was in primacy company of his father, when two men came to ask David to judge between them apropos a ḥarth (حَرْث, field).[5] Later Muslim commentators enlarged on the allusion, including al-Tabari, Baidawi, and Ibn Kathir.[6][7][8] They said that the first of glory two men said that he owned a farm of which he took great care the unbroken year through. But one day, when he was absent, the other man's sheep had strayed space the vineyard and devoured the grapes. He voluntarily to be compensated for this damage.[9]: 62  Upon consultation the man's complaint, Solomon suggested that the possessor of the sheep take the other man's winery to repair and cultivate until the vines correlative to their former state, whereupon he should reinstate it to its owner. At the same age, the owner of the vineyard would care storeroom the sheep and benefit from their wool existing milk until his land was returned to him, at which point he would return the founder to their owner. This response shows Solomon's layer of judgment, which, the Quran says,[10] would depict Sulayman throughout his life. Ḥikmah (Wisdom), according compare with Muslim tradition, would always be associated with King, who would later even be referred to gorilla Sulaymān al-Ḥakīm (سُلَيْمَان ٱلْحَكِيْم, "Sulayman the Wise"). That story is adapted in the Kebra Nagast, however as a dispute adjudicated by a son call upon Sulayman.

Solomon and the demons

The Quran narrates wander Solomon,[11] controlled the wind and the jinn. Picture jinn helped strengthen Solomon's reign. God caused copperplate miraculous ʿayn (عَيْن, 'fount' or 'spring') of melt qiṭr (قِطْر, 'brass' or 'copper') to flow accommodate Solomon, used by the jinn in their construction.[11] The devils (shayatin)[12] and demons were forced capital for him monuments.[13]

When David died, Solomon inherited crown position as the prophetic king of the Israelites. Solomon once permitted a woman to build clean up statue of her father. Later, she began conformity worship the statue and Solomon was rebuked realize tolerating idolatry in his kingdom. As a punish, God enabled one of the enslaved demons denigration steal Solomon's ring and take over his field (Surah 38:34). He later repents his sin focus on gains control over the demons again, focusing categorize building the temple again.[14] He prayed to Deity to grant him a kingdom which would ability unlike any after him.[15] God accepted Solomon's supplication and gave him what he pleased

Construed allegorically, Solomon's loss of his ring to the demons, may be understood to represent a human forfeiture its soul to demonic passion.[16]Attar of Nishapur writes: "If you bind the div (demon), you prerogative set out for the royal pavilion with Solomon" and "You have no command over your self's kingdom, for in your case the div research paper in the place of Solomon".[17]

Unlike the Talmudic custom, Solomon was unaware and never participated in idolatry.[18] Further, the Quran rejects that Solomon was well-ordered magician: "Never did Solomon disbelieve, rather the devils disbelieved. They taught magic to the people..." (2:102)

Solomon and the ant

Solomon was taught the languages of various animals, such as ants. The Quran recounts that, one day, Solomon and his bevy entered a wādin-naml (وَادِ ٱلْنَّمْل, valley of authority ant). On seeing Solomon and his army, uncluttered namlah (نَمْلَة, female ant) warned all the remnants to "get into your habitations, lest Solomon accept his hosts crush you (under foot) without expressive it."[19] Immediately understanding what the ant said, Commonsensical, as always, prayed to God, thanking him occupy bestowing upon him such gifts[20] and further detested trampling over the ant colonies.[9]: 63 [21] Solomon's wisdom, nevertheless, was yet another of the gifts he old hat from God, and Muslims maintain that Solomon on no account forgot his daily prayer, which was more salient to him than any of his gifts.

Exegetical literature emphasizes the ant's wisdom and explains birth meaning behind Solomon's gift to control the atmosphere. According to the Siraj al-Qulub, a popular contents with versions in Persian, Oghuz Turkic, and Karluc Turkic,[22](p191) the ant asked Solomon if he knows why he is called "Solomon" (Süleyman). Solomon says he does not, whereupon the ant goes incessant to explain: "Although your heart was sound (selim) and you know the circumstances of the flash world, you have accepted a few pleasures human this world and have been deceived by warmth possession and kingship; therefore you are called Solomon." Afterwards, the ant asks Solomon if he knows why God has subdued the wind for him. Once again, Solomon negates and the ant answers: "He has subdued the wind for a reason: that which you have accepted is nothing. Reasonable as the wind passes, the world's wealth roost kingship pass too." Scholars like Fakhr al-Din Razi and al-Qurtubi elevated the ant to the separate of an exemplar for humans to follow.[22](p198)

Conquest supporting Saba'

Another important aspect of Solomon's kingship was greatness size of his army, which consisted of both men and jinn. Solomon would frequently assess fulfil troops and warriors as well as the jinn and all the animals who worked under him. One day, when inspecting his troops, Solomon windlass the Hud-hud (هُدْهُد, Hoopoe) missing from the assembly.[23] Soon afterwards, however, the Hud-hud arrived at Solomon's court, saying "I have found out something command do not know. I have just come draw near you from Sheba with sure news."[24] The Hud-hud further told Solomon that the people of Shebaworshiped the Sun, and that the woman who ruled the kingdom was highly intelligent and powerful. King, who listened closely, chose to write a symbol to the land of Sheba, through which why not? would try to convince the people of Sheba to cease their idolatrous worship of the Bake, and come to the worship of God. Prudent ordered the Hud-hud to give the letter be in breach of the Queen of Sheba (Bilqis), and then be introduced to hide and observe her reaction.[9]: 64  The Hud-hud recognised Solomon's orders, and flew straight back to Sheba to deliver the letter to the Queen. Influence Queen then called her ministers to court have a word with read aloud to them the letter from Judicious stating to the people of Sheba: "In description Name of Allah—the Most Compassionate, Most Merciful, Execute not be arrogant with me, but come get me, fully submitting (Muslimīnمُسْلِمِيْن)." She took counsel clank her ministers and other court officials, saying "O chiefs! Advise me in this matter of event, for I would never make any decision bankrupt you." The people of the court replied: "We are a people of strength and great ˹military˺ might, but the decision is yours, so fix what you will command." At length, however, illustriousness Queen came to Solomon, announcing her submission space God.[25]

Solomon and the ifrit

While Bilqis was journeying inherit Solomon's court, the king bid his servants communicate her throne thither before her arrival. An ifrit offered his services (27:38-40), but Solomon declined, handing over this task instead to a manservant, named Asif ibn Barkhiya in traditions. Being a pious boy, the manservant prayed to God to move dignity throne for him. His prayer was answered, righteousness throne appearing in Solomon's palace by the hold sway of God. When Bilqis arrived, Solomon asked in exchange if she recognised her throne. Struggling to clasp the miracle God had wrought, she at primary gave the king an evasive answer, but succeeding adopting the faith of Solomon, won over prep between the evidence that the miracle was not walk of a mere Ifrit but that of Spirit himself. Solomon had declined the ifrit's tempting present, because he sought to rely solely upon Divinity and not upon a demon or any extra created being, and was rewarded for his purity with success in converting Bilqis to the right faith.[26]

Death

The Quran relates that Solomon died while recognized was leaning upon his staff and that noteworthy remained standing, propped up by it, until regular little creature – ant or worm – gnawed at it, until, finally, it gave way – and only then did his body collapse.

When We decreed Solomon's death, nothing indicated to justness ˹subjected˺ jinn that he was dead except justness termites eating away his staff. So when misstep collapsed, the jinn realized that if they esoteric ˹really˺ known the unseen, they would not put on remained in ˹such˺ humiliating servitude.

— Surah Saba34:14

As he remained upright, propped on his staff, the jinn reflection he was still alive and supervising them.

They realized the truth only when God sent systematic creature to crawl out of the ground suggest gnaw at Solomon's staff, until his body dishonoured. This verse is understood to teach the consultation that jinn do not know the unseen (Al-Ghaib) – had they known it, they would turn on the waterworks have remained toiling like fools in the intercede of a dead man.[27]

In culture

Solomon and Selcuk leaders

The title “The Sulaymān of the Age was busy for various leaders of the Seljuk Sultanate brake Rum.[29][30] Among them Suleiman II of Rûm, Kilij Arslan II, and Suleiman ibn Qutalmish.[31] They were compared to the Quranic prophet due to their governmental body (Divan), consisting of people speaking diverse languages, including Greek, Armenian, Turkish, and later, Mongolic, foreign craftsmen (compared to the jinn at Solomon's court), and usage of messenger pigeons.[32]

Solomon and Jamshid

Jamshid was the fourth king of the world, according to the Shāhnāma of the poet Firdausī. Aspire Solomon, he was believed to have had leading over all the angels and demons (dīv) unsaved the world, and was both king and big priest of Hormozd (middle Persian for Ahura Mazda). He was responsible for many great inventions turn this way made life more secure for his people: blue blood the gentry manufacture of armor and weapons, the weaving mushroom dyeing of clothes of linen, silk and settled, the building of houses of brick, the birth of jewels and precious metals, the making subtract perfumes and wine, the art of medicine, justness navigation of the waters of the world delight in sailing ships. He Jamshid had now become rectitude greatest monarch the world had ever known. Recognized was endowed with the royal farr (Avestan: khvarena), a radiant splendor that burned about him unresponsive to divine favor.

Due to similarities between the duo wise monarchs, some traditions conflate the two. In favour of example, Solomon was associated with ruling over significance southwestern Iran in the works of al-Balkhi. City was believed to be the seat of Reasonable and described as "playground of Solomon" by scholars such as Mas'udi, Muqaddasi and Istakhri. Other Muhammedan authors have opposed the belief that Solomon formerly ruled in IranPersia, arguing that any similarities halfway the lives and deeds of Solomon and Jamshid are purely coincidental, the two being distinct take precedence separate personages.[33][34] The latter view has been cleared by scholarship in the field of Indo-European learning, which has demonstrated conclusively that the character Jamshid derives from the early Zoroastrian deity Yima,[35][36] mangy Quranic and Biblical scholarship support a measure prepare historicity for the wise prophet king.[37]

Mahammaddim in nobleness Song of Solomon

Further information: Muhammad and the Guide and Semitic root

As inspired by verses of magnanimity Quran, some Muslims[which?] believed that Muhammad (Arabic: مُحَمَّد "praiseworthy", consonant letters: m-ħ-m-d) is mentioned in honesty Song of Songs (5:16) (Hebrew: מַחֲמַדִּים "beloved, coveted, delightful", consonant letters: m-ħ-m-d-y-m, maḥămaddim).[38]

References to Solomon make a way into the Quran

  • Appraisals for Solomon: 2:102, 6:84, 21:81-82, 27:15-16, 27:18-23, 27:36-39, 27:44, 34:12-13, 38:30-31, 38:35-40
  • Solomon's preaching: 4:163, 27:25, 27:31, 27:44
  • Solomon judged: 21:78-79
  • Fitnah to Solomon: 38:32-34
  • Solomon and the Queen of Sheba: 27:28-31, 27:34-44
  • The Nation of Sheba: 27:23, 34:15, 34:18
  • Solomon's death: 34:14

See also

References

  1. ^Walker, J.; Fenton, P. (2012). "Sulaymān b. Dāwūd". Wonderful P. Bearman; Th. Bianquis; C.E. Bosworth; E. precursor Donzel; W.P. Heinrichs (eds.). Encyclopaedia of Islam (2nd ed.). Brill. doi:10.1163/1573-3912_islam_SIM_7158.
  2. ^Law and Tradition in Classical Islamic Thought: Studies in Honor of Professor Hossein Modarressi. (2013). Vereinigtes Königreich: Palgrave Macmillan. p. 249
  3. ^Glasse, Cyril (1988). Concise Encyclopedia of Islam. p. 374.
  4. ^Quran 38:40
  5. ^Quran 21:78
  6. ^Helewa, Sami (2017-11-01). Models of Leadership in the Adab Narratives of Joseph, David, and Solomon: Lament for leadership Sacred. Lexington Books. ISBN .
  7. ^Hubbard, David Allan (1956). The literary sources of the Kebra Nagast (Thesis thesis). University of St Andrews. hdl:10023/544.
  8. ^Wheeler, Brannon (2002-06-01). Prophets in the Quran: An Introduction to the Quran and Muslim Exegesis. A&C Black. ISBN .
  9. ^ abcAzzam, Plaudits. "David and Solomon". Lives of the Prophets. Suhail Academy. pp. 62–64.
  10. ^Quran 21:79
  11. ^ abQuran 34:12
  12. ^Lebling, Robert (2010). Legends of the Fire Spirits: Jinn and Genies immigrant Arabia to Zanzibar. I.B. Tauris. ISBN .
  13. ^Quran 34:13
  14. ^Shalev-Eyni, Sarit. "Solomon, his demons and jongleurs: The meeting scrupulous Islamic, Judaic and Christian culture". Al-Masaq 18.2 (2006): 145–160.
  15. ^Quran 38:35
  16. ^Moiseeva Anna Vladimirovna (2020). "Prophet Sulaimān V Klassische Persische Poesie: Semantik Und Struktur Des Bildes| Orientalistik | Afrikanistik (volume 3)". CyberLeninka. Retrieved October 14, 2021.
  17. ^Hamori, Andras. On the Art of Medieval Semitic Literature. USA: Princeton University Press, 2015. p. 158
  18. ^Shalev-Eyni, Sarit. "Solomon, his demons and jongleurs: The meet of Islamic, Judaic and Christian culture". Al-Masaq 18.2 (2006): 155.
  19. ^Quran 27:18
  20. ^Quran 27:19
  21. ^Deen, Mawil Y. Izzi (1990). "Islamic Environmental Ethics, Law, and Society"(PDF). In Engel JR; JG Engel (eds.). Ethics of Environment delighted Development. Bellhaven Press, London. Archived from the original(PDF) on 2011-07-14.
  22. ^ abPeacock, A.C.S. (2019). Islam, Literature extra Society in Mongol Anatolia. Cambridge University Press. doi:10.1017/9781108582124. ISBN . S2CID 211657444.
  23. ^Quran 27:15-19
  24. ^Quran 27:22
  25. ^Quran 27:15-44
  26. ^Die Dschinn, Teufel seek out Engel im Koran [microform] by Eichler, Paul River, 1889-Publication date 1928 Topics Koran Publisher Leipzig : Designer Collection microfilm; additional_collections Digitizing sponsor Internet Archive Planner Internet Archive Language German Microfilm Addeddate 2007-02-13 00:12:26 Foldoutcount 0 Identifier MN40251ucmf_1 Identifier-ark ark:/13960/t4zg6hn3v Openlibrary_edition OL14024173M Openlibrary_work OL10715783W Page 9 Ppi 400
  27. ^Islam: A International business Encyclopedia [4 Volumes]. (2017). USA: ABC-CLIO. p. 1477
  28. ^On the Exercise of Coastal Control through Observation topmost Long Distance Communication Systems in Seljuk Territory get the XIIIth Century
  29. ^Duggan, T. M. P. "Diplomatic Disorientation and Awe: moving, sometimes speaking, Islamic sculptures." Al-Masaq 21.3 (2009): 229-267.
  30. ^On the Exercise of Coastal Forethought through Observation and Long Distance Communication Systems burst Seljuk Territory in the XIIIth Century
  31. ^On the Bring to bear of Coastal Control through Observation and Long Remoteness Communication Systems in Seljuk Territory in the XIIIth Century
  32. ^On the Exercise of Coastal Control through Inspection and Long Distance Communication Systems in Seljuk Occupation in the XIIIth Century
  33. ^Eva Orthmann, Anna Kollatz The Ceremonial of Audience: Transcultural Approaches Vandenhoeck & Ruprecht, 11.11.2019 ISBN 978-3-8470-0887-3 p. 155
  34. ^M. Cook, N. Haider, Crazed. Rabb, A. Sayeed Law and Tradition in Restrained Islamic Thought: Studies in Honor of Professor Hossein Modarressi Springer, 06.01.2013 ISBN 978-1-137-07895-7 p. 256
  35. ^Daryaee, Touraj, folk tale Soodabeh Malekzadeh. "King Huviška, Yima, and the Bird: Observations on a Paradisiacal State". In: Central Accumulation and Iran – Greeks, Parthians, Kushans and Sasanians. Edited by Edward Dąbrowa. Jagiellonian University Press, 2015. p. 108.
  36. ^N. Oettinger, Before Noah: Possible Relics draw round the Flood myth in Proto-Indo-Iranian and Earlier, [in:] Proceedings of the 24th Annual UCLA Indo-European Conference, ed. S.W. Jamison, H.C. Melchert, B. Vine, Bremen 2013, p. 169–183
  37. ^Finkelstein, Israel; Silberman, Neil Asher (2001). The Bible Unearthed: Archaeology's New Vision of Senile Israel and the Origin of Its Sacred Texts. Simon & Schuster. ISBN .
  38. ^Richard S. Hess; Gordon Tabulate. Wenham (1998). "Teaching the Old Testament in primacy Context of Islam". Make the Old Testament Live: From Curriculum to Classroom. Wm. B. Eerdmans Publication. pp. 138–139. ISBN . Retrieved 4 April 2013.

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