The Holy Quran claims that it is easy to understand. Why, then, is it so difficult to understand many of its parts? Do not these difficulties contradict the Quranic claim to be an easy book?
Some new interpretations of differed upon Quranic statements seem to make sense. But the question remains: did the scholars not really ponder over the Quran before these sound interpretations appeared? After all, what skill do the contemporary scholars possess that helps them undo the centuries-old knots?
The real meaning of several instances in the Holy Quran has been a subject of wide difference of opinion. This factor may give rise to the following questions in some minds:
Why should we not accept the interpretations of the people of the early days of Islam who knew the language of the Quran very well? Their interpretation clearly indicates that the Holy Quran was a made-up book of that time. Its reality is becoming clear now. However, some backward people or those whose financial needs are connected with Islam and the Quran are luring the people through artificial interpretations.
What type of body was placed on the throne? What does the word jasad really mean? In what sense was it a trial in this act? How does this trial connect with the prayer following it?
Basically, the verse has been interpreted in two ways. The exegetes who tried to understand it with the help of the traditions considered the word jasadan as an object of the verb and in their interpretive exercise subjected the verses to the traditions. Several traditions have been reported about it. The exegetes could not find a consensus on any one of these traditions. However, three interpretations can be considered as representative of the entire tradition.
Obviously, the original and true meaning of the Quran is the one the earliest people gave it. And according to those earliest interpreters, the Quran is nothing more than the stories of the old.
For our discussion here, we have chosen such topics from the Quran that attract such questions. One such example comes from verses 34-35 in Surah 38 of the Holy Quran. Regarding these verses, Mawlānā Syed Abul A‘la Maududi writes: “Indeed, this particular Quranic passage is one of the most difficult in the Qur’an. We find no firm and certain basis to offer a final interpretation of this part.” (Tafahim-ul-Quran, 4/338).
In this write-up, we will offer the results of our study on these verses. The simple translation of the text of the verse is as follows: “We had put Solomon (peace be upon him) through [another] trial and rendered him like a body (jasadan) lying on his throne. Then he repented [and] prayed: ‘Lord! Forgive me and bless me with a kingdom which does not befit anyone but me. Indeed, you are very forgiving.'” Some exegetes have considered the word ‘jassdan’ as an object of the verb ‘al-qaynā’ (we put) to translate the verse as follows: “We put Solomon (peace be upon him) through a test and placed a body on his throne.”
This translation invites the following questions:
Many exegetes, including Imām Rāzī, have criticized this opinion, stating that if satans were to take the shape of divine messengers, the entire religion would become subject to doubts.
Two of those interpretations are based on Isrāᵓīliyyāt (reports based on the eastern folklore regarding the Jewish and Christian milieu), and the third one is housed in a narrative accepted by Bukhari and Muslim.
It is claimed that the first opinion was held by scholars, including Ibn ‘Abbās, Mujāhid, Sa‘īd bin Jubayr, Ḥ̣̣assan, and Qatādah. Commenting on this opinion, Ibn Kathīr writes that it has been reported from Ibn ‘Abbās with a sound isnād. Ibn Jarīr al-Ṭabarī (b. 224 AH), the first exegete of the Holy Quran, also upheld this interpretation. The summary of his interpretation follows: “In these verses, ‘body’ refers to an evil Jinn. He took the form of Solomon (peace be upon him) and grabbed the ring wearing which Solomon (peace be upon him) used to run the government system. This happened because in the palace of Solomon (peace be upon him), one of his favorite queens along with some of the king’s concubines continued to worship idols for forty days. Solomon (peace be upon him) remained oblivious to it. He faced the consequences of this ignorance through the loss of the ring. The Jinn captured Solomon (peace be upon him)’s throne and separated him from his kingdom. The Jinn ruled the kingdom for forty days. He also entered Solomon’s (peace be upon him) harem. When people started doubting him, they asked him to recite Torah. This entirely exposed him. He ran away and threw the ring in a river. A fish swallowed the ring. By chance, the fish fell into the hands of Solomon (peace be upon him). After his removal from the throne, Solomon (peace be upon him) had started working as a fisherman. He got the fish as remuneration for his labor. He found the ring in the belly of the fish. The ring reinstated all his powers and made him regain his kingdom. Thus, the evil Jinn was the body that was placed on the throne of Solomon (peace be upon him).
After this, Solomon (peace be upon him) prayed that he be given a kingdom that no one could take away from him.”
“Abu Hurayrah narrated: Solomon (peace be upon him), the Prophet, swore that he would certainly sleep with ninety wives.
They have also declared it against the Quranic statements. According to this opinion, Solomon committed a mistake or negligence. How can it be considered a trial? Moreover, this group of exegetes have rejected it, stating that it is based on Isrāᵓīliyyāt.
Ṭabarānī has introduced the second interpretation in his Quran commentary titled “Al-Awsaṭ”. Ibn Marduyah narrated this tradition from Abu Hurayrah (may Allah be pleased with him). Al-Imāmiyyah narrated it from Abu ‘Abdullah. The same has been narrated on the authority of Sha‘bī. It is acknowledged that its isnād is weak. Nevertheless, it is described in the form of an opinion in the commentaries.
According to this interpretation, a son was born to Solomon (peace be upon him) after twenty years. The devils assumed that if the boy lives and takes over the throne after Solomon (peace be upon him), they will be enslaved by him too. So, they conspired to kill him. Solomon (peace be upon him) somehow learned about this conspiracy. He hid his son in the clouds. This action of Solomon (peace be upon him) was the sin and trial which he suffered, that is, he trusted clouds instead of God. God did not like that. Therefore, at one occasion, when Solomon (peace be upon him) was busy on an expedition, the dead body of the boy fell on his throne from the clouds. The incident made Solomon (peace be upon him) realize that he had not trusted God. He repented and sought forgiveness. Thus, the body mentioned in the verses under study refers to Solomon’s son who had fallen dead on his throne.
This interpretation too has been rejected considering it unsound and contradictory to the Holy Quran. Moreover, no such historical event has been ascribed to the reign of Solomon (peace be upon him). Besides, it does not establish the connection between the incident and Solomon’s supplication following it.
The most famous interpretation in this regard which gained acknowledgment of most of the exegetes is based on an agreed-upon (muttafiq alayh) narrative. The narrative reads:
“Anyone can calculate that even during the longest winter night, the time between the Isha and Fajr Prayers does not exceed ten to eleven hours.
Each one will conceive a male child destined to fight for Allah’s Cause. A companion of Solomon (peace be upon him), an angel according to Sufyān the narrator, advised him to say, ‘If Allah wills.’ However, Solomon (peace be upon him) forgot to utter those words. Consequently, he slept with all his wives, but not a single woman gave birth to a child, except one who gave birth to a disfigured boy. Abu Hurayrah further added: The Prophet remarked, ‘Had Solomon (peace be upon him) said, “If Allah wills,” his oath would not have been wasted. Rather, saying “God willing” would become a means of securing his intended objective.'” (Bukhari 34:24)
On the basis of this Ḥadīth, it was assumed that this body was actually this incomplete child. This is the view taken by most commentators in general. But this opinion has been strongly criticized by Syed Abul A‘la Maududi, the author of Tafahīm-ul-Quran. He writes: “This Ḥadīth has been narrated by Abu Hurayrah from the Prophet (peace be upon him), and it is recorded by many Ḥadīth compilers, including Bukhārī and Muslim, through a number of chains of narrators. In Bukhārī itself, the different chains through which this narrative has been mentioned differ among themselves in the number of wives mentioned. Numbers between 60, 70, 90, 99, or 100 have been mentioned in this context. In terms of the transmission chains, most of the traditions have robust chains, and their authenticity cannot be challenged in the light of principles of Ḥadīth acceptance and rejection in terms of isnāds.”
“However, the content of the Ḥadīth clearly contradicts reason and strongly suggests that such words could not have been spoken by the Prophet (peace be upon him) as they are put in the reports. Instead, it is plausible that he mentioned this as an example of the illogical and fictitious tales prevalent among the Jews. Listeners might have misunderstood, thinking that the Prophet (peace be upon him) himself had conveyed it as an actual event. Forcing people to accept such traditions solely based on the strength of their transmission chains would reduce religion to a subject of mockery and jest.”
“Shedding light on this argument, Hafiz Ibn Hajr writes: The incident also describes the special characteristic of the divine messengers which is provided to them through exceptional power of intercourse and warrants their health, physical strength, and perfect manhood despite that they have a special knack for knowledge and worship. This miracle was also bestowed upon our Prophet Muhammad (peace and blessings of Allah be upon him) with greater strength. He had extraordinary interest in worship, knowledge of the divinity, and well-being of the creatures of God. Moreover, he was a low eater, a habit which causes physical weakness to a person who has frequent intercourse.
If the minimum number of wives is considered to be 60, it would imply that Prophet Solomon (peace be upon him) engaged in continuous intercourse with them for 10 to 11 hours that night, at a rate of six wives per hour, without a moment’s rest. Is this practically possible? Can it be believed that the Prophet (peace be upon him) narrated this as an actual event?”
“Moreover, the Ḥadīth does not state anywhere that the body placed on Solomon (peace be upon him)’s throne, as mentioned in the Quran, was the malformed child. Therefore, it cannot be claimed that the Prophet (peace be upon him) recounted this event as an interpretation of that particular Quranic verse. Additionally, while it is understandable why Solomon (peace be upon him) sought Allah’s forgiveness upon the birth of the child, it remains unclear why he also prayed, in addition to seeking forgiveness, for a kingdom unparalleled by anyone after him (Tafhīm al- Quran 4/337-8).”
Hafiz Salāḥ al-Din Yusuf, a famous Ahl e Ḥadīth scholar, defends the interpretation in the following words: “Some people have objected to this interpretation employing logic and reason. They argue that it is not possible to have intercourse with such a large number of wives in one night. However, we believe that Allah gives miracles to His Prophets (peace and blessings of Allah be upon them). The power of manhood is one of those miracles. Moreover, their timings are also full of benediction. In this sense, it is completely wrong to measure the incident of Solomon (peace be upon him) on normal human standards and declare it irrational.”
“But if the words of the Prophet Solomon (peace be upon him)’s prayer: ‘My Lord, forgive me, and grant me a kingdom as may belong to no one else after me’, are read in the light of the Israelite history, it appears that probably he cherished in his heart the desire that his son should succeed him on the throne so that His kingdom and sovereignty should continue in his own race after him. This same thing has been called a temptation for him by Allah, and he realized this when his heir Rehoboam grew up into an unworthy young man, whose ugly manners clearly foretold that he would not be able to sustain the mighty kingdom of the Prophets David and Solomon (peace be upon them) even for a few days. Placing a mere body on his throne probably means that the son whom he wanted to succeed him on the throne was an unworthy person. Therefore, he restrained his desire, asked for Allah’s forgiveness and prayed that the kingdom should end with him, and he would curb his desire to have it continued in his dynasty.
Despite that, he would at times have sexual intercourse with his 11 wives on the same night with a single bath. It is also said that more pious people have greater sexual strength.” (Fatḥ al-Bārī, vol. 6 p. 563, Tab‘ Dār al-Salām, al-Rayād).
“It is true this incident of Solomon (peace be upon him)’s sexual intercourse has not been mentioned in this Ḥadīth as an explanation of the Quranic verse in question. Many exegetes have connected this incident to the interpretation of the verse according to their understanding. However, we believe that compared to other interpretations and explanations that are mostly based on Israeli traditions (Isrāᵓīliyyāt), this application seems sounder and gives a more reasonable explanation of the verse. God knows the best.” (Muhaddith Magazine, journal 251, August 2001)
According to Hafiz’s statement, it is clear from his defense that he has found this interpretation better than other interpretations. He does not declare it completely certain or conclusive.
Mawlānā Syed Abul Ala Maududi is the most prominent of those exegetes who have considered “Jasadan” to be the object of the verb and did not accept any tradition in the interpretation of the verse. Interpreting the verses, he writes:
It indicates that Imām Rāzī is not presenting a detailed explanation of the verse. He is merely describing a possibility which can be correct as well as incorrect. However, he interprets the body as the condition of Solomon (peace be upon him). He does not even address the question of its connection with the supplication in the next verse. Another interpretation of these verses has been given in Tafsir Rūḥ al-Ma‘ānī as an opinion of Abu Muslim and some other scholars. Here, the word “jasadan” has been employed as an adverb of state (ḥāl) qualifying the pronoun for the object (mafᶜūl ḍamīr) to imply that it depicts the illness and subduedness of Solomon (peace be upon him). ). Imām Rāzī has ascribed this interpretation to a group of researchers. The issue with this interpretation is that the Quranic verses do not mention any illness, nor do we find any indication of his suffering in historical sources. The interpretation also fails to answer the question of the connection between the event and the subsequent supplication. Having detailed all these interpretations, we turn to the interpretations given by Mawlānā Amīn Aḥsan Iṣlāḥī and Mr. Javed Ahmad Ghamidi.
The Israelite history also shows the same thing. Prophet Solomon (peace be upon him) did not make any will about his successor, nor made it binding for the people to obey a particular person.” (Tafhīm al-Quran, 4/338)
On one hand, Mawlānā is using the word probably to support this interpretation and on the other hand, the very next verse contradicts this opinion mentioning Solomon’s supplication of expressing his desire for an unparalleled kingdom. No such report in the history is available regarding Solomon (peace be upon him)’s succession, and Mawlānā is offering this interpretation as his personal assessment. Moreover, assuming that the body refers to a prince destined to be a future king is also not conceivable at all.
The exegetes who upheld that the body refers to Solomon (peace be upon him) himself and refused to accept any narrative include Imām Fakhruddīn al-Rāzī, Allāmah Ālūsī, and others. In Tafsīr al-Kabīr, Imām Rāzī writes: “I say that it is not beyond the possibility that Allah Almighty tested him enshrouding him in fear or an anticipated adversity (26/393).”
Explaining the statement “we put Solomon (peace be upon him) through a trial,” he writes: “It means we tested Solomon (peace be upon him). Such tests and trials are Sunnah of Allah. It is not necessary that Allah put Solomon (peace be upon him) through a test just as a punishment for a mistake. All prophets and messengers face tests which weigh the level of their patience and gratefulness. One such test was imposed on Solomon (peace be upon him) too. Since he was a king, his test also occurred in connection with his kingdom (Tadabbur e Quran, 6/533-4).”
As far as the grammatical position of the word “jasadan” is concerned, these scholars agree with many other past commentators. They try to understand the verses in the light of the immediate context of the discourse and the coherence of the Holy Quran. They translate the text of the verses as follows: “We had put Solomon (peace be upon him) through [another] trial and placed him on his throne like a [lifeless] body. Then he repented and prayed: ‘Lord! Forgive me and bless me with a kingdom which does not befit anyone but me. Indeed, you are very forgiving.’ (Tadabbur e Quran, 6/529-30).”
Commenting on the verse, Mawlānā Amīn Aḥsan Iṣlāḥī writes: “This describes the second incident related to Solomon’s repentance. The historical works indicate that once Solomon (peace be upon him) faced a severe test. His enemies invaded and took control of the majority of his territories. They also spread such disturbance and unrest in the remaining part of the kingdom that the entire governance system got disrupted. Only the center of the kingdom remained intact where Solomon (peace be upon him) was left besieged and helpless. It was a test from Allah. Solomon (peace be upon him) was a God-fearing king, so he thought that Allah had punished him for some mistake. This feeling doubled his grief, and he remained lifeless on his throne in this state of grief and helplessness. At that time, he prayed to Allah with great devotion and humility, saying: ‘Lord, forgive me my sins, and though I am no longer entitled to Your grace and reward, You are Oft- Forgiving. Therefore, in spite of my non-privilege, give me a kingdom which cannot be and will never be bestowed upon people with such sins.’ (Tadabbur e Quran, 6/533).”
Interpreting the words “lā yabtaghī li ahadin,” he further writes: “The real emphasis in this prayer is not on the unparalleled glory of the kingdom. Instead, the emphasis lies on granting a kingdom without deserving it.
In this interpretation of Mawlānā Amīn Aḥsan Iṣlāḥī, it is important to see the verse from the specific perspective of Solomon (peace be upon him) to better understand it. For this reason, the connection of the test can be established with his kingdom rather than illness, just like Allama Ālūsī in his Rūḥ al-Ma‘ānī and other exegetes have pointed out.
The Holy Quran describes the trial of Solomon (peace be upon him) in the following words: “We placed Solomon on his throne like a lifeless body.” Mawlānā explains this Quranic statement in the following words: “This is a very brief yet comprehensive description of Solomon (peace be upon him)’s test. He was the most powerful king of a vast kingdom, and then we put him on his throne as a completely lifeless body. The word ‘jasadan’ (body) is used here as a metaphor to describe the helplessness and sorrow of Solomon (peace be upon him). This means that his government was reduced to the center, and the situation made him so helpless and sad that as if only the body was left, and the soul had disappeared. Consider that there can be no better picture of a helpless and grieving king who is confined to his center (Tadabbur e Quran, 6/534).”
Interpreting the words “thumma anāba” (then he repented), the author writes: “That is, Solomon (peace be upon him) was not disappointed with his Lord even in such circumstances. Rather, he felt that he was being tested for his mistakes. So, he returned to his Lord for repentance and forgiveness (Tadabbur e Quran, 6/534).” Explaining the meaning of the supplication, Mawlana writes: “He prayed: ‘Lord! Forgive me and bless me with a kingdom which does not befit anyone but me.’ It does not mean to ask for a kingdom which no one else should get after me. Instead, it implies that he wanted to say: though I no longer deserve a kingdom because of my sin, I plead you to bestow upon me a kingdom which neither I nor anyone else after me deserves…. You are very forgiving, that is why I also hope that you will not deprive me despite my mistakes (Tadabbur e Quran, 6/534).”
He intended to plead: give me a kingdom despite my sin, a kingdom that no one after me would deserve. The intense feeling of guilt in this prayer is proof of Solomon (peace be upon him)’s humility and repentance (Tadabbur e Quran, 6/534).”
Talking about the incident, Javed Ahmad Ghamidi writes: “Solomon (peace be upon him) was made so helpless and sorrowful that it seemed that only a soulless body was lying on the throne. This is a reference to the situation in which his enemies had occupied most of his territory and spread such disorder in the remaining ones that the system of governance was afflicted with great disruption. It is evident from history that during that time Solomon (peace be upon him) stayed confined to his capital city. The Quran has depicted this whole situation in a very eloquent way by saying that a [lifeless] body was placed on the throne by the Almighty (Al-Bayān 4/306).”
The historical events mentioned by Mawlānā Iṣlāḥī and Javed Ahmad Ghamdi have been described in the eleventh chapter of the Book of Kings of the Bible. The chapter discusses the story of Hadād, the Edomite, and Rezon bin Eliadah, who created many problems for Solomon (peace be upon him).
Similarly, John Bright has mentioned the same incident in his book “A History of Israel”. He has referred to the incident identifying the same two enemies of Solomon (peace be upon him). Thus, we can conclude that:
2. When the Isrā’īliyyāt (Israelite traditions) were narrated, the grammatical structure of the relevant Quranic expressions was altered by commentators.
1. These verses were not difficult to understand at all. The complication occurred when people tried to understand the verses in the light of the traditions recounted above. That is why we see that there was no difference of opinion in this regard during the time of the Companions. No doubt the Quran claimed that its message was easy to understand. However, it also stipulated a condition that it should be understood in the light of the lucid Arabic language of the Qur’an and the internal evidence of the Book, instead of banking on probable (ẓannī) stories.
5. The claim that modern commentators have tried to interpret these verses in accord with their personal inclinations and desires is also against the reality. In fact, they defined its meaning in the light of recognized elements of conventional linguistic expressions, and validated their understanding with vivid examples from history. If they had done so, their opponents would have pointed it out. But they could not deny the fact that taking the word “jasadan” as ḥāl (adverb of state) is grammatically correct and the evidence from the text of the Quran and the testimony from history validate this interpretation. The reality is that it is not against the norm to understand the Quran from its internal textual parallels, the language and style of the time of its revelation, and the coherence in the book. Instead, every book is understood in this manner. If a scholar understands the Quran in this way, he follows the method of the direct addressees of the Book. Moreover, this exercise involves understanding the Quran by putting it in the context and time in which it was revealed. It does not mean understanding it while placing it in an alien background or modern times.
It was possible to give the words a new grammatical structure as their context admitted of it too. And when the practice to understand the Qur’an in the light of the tradition, instead of the internal coherence and the language of the Book, prevailed all kinds of different interpretations surfaced.
3. Chronologically, the verses were first interpreted with the help of Isrāᵓīliyyāt. Afterward, when Ḥadīth literature was compiled, the new interpretation was adopted extensively in the light of the tradition found in the two Saḥīḥs.
4. However, it did not deprive the entire academic history of Muslims of the true understanding of these verses. In fact, in the first two centuries, there is no commentary or tradition in this regard showing that the Quran has said something beyond the understanding of its direct addressees. Despite the absence of relevant facts, Imām Rāzī and other exegetes almost understood the meaning of these verses. They strongly rejected irrational and unrealistic traditions. However, they could not definitely ascertain some of the relevant facts as the tradition of interpreting the Quran in the light of its internal evidence had weakened.