The Qur’an, Dajjal and the Jasad
APPENDIX 4
Abul ‘Ala Maududi’s comments on the
Jasad and on Dabbat al-Ard
His comments on the Jasad
In view of the contest, the real object here is to relate this event; the preceding verses are an introduction to it. Just as above this, first the Prophet David pbuh was praised, then the event narrated by which he was put to temptation, then it was said that Allah Almighty does not spare even such a beloved servant from accountability, then about his noble nature it was said that as soon as he was warned of the temptation, he repented and bowed before Allah Almighty and withheld himself from the act, so also here the sequence is like this:
First, the Prophet Solomon’s high rank and his deep sense of devotion has been mentioned, then it is said that he also was put to the test, then it has been stated that when a mere body was placed on his throne, he immediately felt warned on his error, and pleading the forgiveness of his Lord, withdrew from the act, because of which he was involved in the temptation. In other words, Allah Almighty by means of these two stories wants to impress two things upon the reader simultaneously: (1) Not to speak of the common men, even high-ranking Prophets were not spared from His strict accountability; and (2) the right attitude for man is not to brag and feel proud after committing an error, but to bow down humbly before his Lord as soon as he realizes his sin. It was the result of this attitude that Allah Almighty not only forgave the mistakes of those illustrious men but blessed them with still more favors and kindness.
Here, the question again arises as to what was the temptation in which the Prophet Solomon pbuh was involved; what is the meaning of placing a mere body on his throne, and what was the nature of the warning on the occurrence of which he repented? In reply to this the commentators have adopted four different points of view.
One section of them has related a long story whose details are disputed, but their resume is this: The error committed by the Prophet Solomon pbuh was either that one of his wives continued to worship the idols in the palace for forty days and he remained unaware of it, or that he remained confined to his residence for a few days and did not attend to redressing of the oppressed people's grievances. For this he was punished as follows: A Satan somehow made away with his ring by which he ruled over the Jinn, men and wind. As soon as he lost the ring he was deprived of his powers and he remained wandering from place to place for forty days; in the interval the Satan continued to rule in the guise of Solomon. The placing of a mere body on Solomon's throne implied this very Satan, who had sat on his throne. Some people have gone to the extent to say that during that period even the chastity of the women in the royal household did not remain safe from the Satan. At last from his conduct the ministers and the chiefs and the scholars of the court began to doubt that he was not Solomon. Therefore, when they opened the Torah before him, he fled. On the way the ring fell from his hand in the sea, or he cast it into the sea himself, and a fish swallowed it. Then, somehow the Prophet Solomon pbuh came by the fish. When in order to cook it, he cut open its belly he found his ring in it. Then, no sooner did he get the ring than the Jinn and men presented themselves humbly before him.
This whole story, from the beginning to the end, is nonsensical and absurd, which the converts from among the Jews and Christians took from the Talmud and other Israelite traditions and spread it among the Muslims. It is strange that some of our well known scholars took these traditions as authentic and cited them as the explanation of the allusions of the Qur’an, whereas neither is there any truth in Solomon's ring, nor could his glorious works be attributed to any ring, nor had the Satans been given the power that they might disguise themselves as Prophets and mislead the people, nor can it be imagined about Allah Almighty that He would punish a Prophet for an error in such a manner as to enable a Satan to corrupt and destroy a whole community, disguised as a prophet. The Qur’an itself repudiates this commentary. In the verses that follow Allah Almighty says:
When Solomon met with the trial, and he asked Our forgiveness for it, then We subdued the wind and the Satans to him.
But, on the contrary, according to the above commentary, the Satans were already under his control by virtue of the ring. It is strange that the scholars who have made this commentary did not care to consider what the subsequent verses say.
The second section of them says that a son was born to the Prophet Solomon pbuh after twenty years. The Satans feared that if he became king after Solomon pbuh, they would continue to remain slaves as they were under him. Therefore, they plotted to kill him. When Solomon pbuh came to know of this plot, he hid the child in the clouds so that he was brought up there. This was the temptation in which he was involved: he placed reliance on the protection of the clouds instead of having trust in Allah Almighty. For this he was punished in this way that the child died and fell on his throne as a mere body. This tale also is baseless and is expressly against the Qur’an, for in this also it has been assumed that the winds and Satans were already under the Prophet Solomon's control, whereas the Qur’an in clear words has stated their subjection to be an event that took place after the trial.
The third section says that the Prophet Solomon pbuh one day swore that he would go in to his 70 wives that night, and from each a warrior would be born, who would fight in the cause of Allah Almighty, but while he said this he did not say: Insha Allah (i.e., if Allah so Wills). Consequently, only one wife conceived and from her also a defective child was born, whom the midwife brought and placed on his throne. This Hadith has been reported by Hadrat Abu Hurairah from the Holy Prophet and it has been related by Bukhari and Muslim and other traditionists in several ways. In Bukhari itself this tradition has been related at different places in different ways. At one place the number of the wives has been stated as 60 and at others 70 or 90 or 99 or 100. As far as the chains of the transmitters are concerned, most of the traditions have strong chains, and their authenticity cannot be disputed from the point of view of the principles of reporting.
But the subject-matter of the Hadith is patently against reason, and proclaims aloud that such a thing could not have been said by the Holy Prophet, as reported. But, on the contrary, he might have probably mentioned it as an example of the foolish and nonsensical tale-telling of the Jews, and the hearer might have misunderstood that the Holy Prophet himself had stated it as an event. To force the people to accept such traditions only on the strength of their chains of transmitters would be making religion a matter of mockery and jest. Everyone can calculate for himself that even in the longest night of winter the interval between the ‘Isha’ and the Fajr Prayers cannot be of more than ten to eleven hours. If the minimum number of the wives be 60, it would mean that the Prophet Solomon pbuh went on having intercourse with them continuously for 10 to 11 hours that night at the rate of six wives per hour, without having a moment's rest. Is it practically possible? And can it be expected that the Holy Prophet might have related it as an event? Then in the Hadith nowhere has it been said that the body that had been placed on Solomon's throne, as stated in the Qur’an, implied the malformed child.
Therefore, it cannot be claimed that the Holy Prophet had narrated this event as a commentary of this verse. Furthermore, though it is understandable why the Prophet Solomon pbuh asked for Allah's forgiveness on the birth of the child, one fails to understand why, along with the prayer for forgiveness, he prayed:
“My Lord, grant me a kingdom as may belong to no one else after me.”
Another commentary which Imam Razi has preferred is this: The Prophet Solomon pbuh was afflicted with a serious disease, or on account of an impending danger his body had been reduced to a mere skeleton. But this commentary also does not conform to the words of the Qur’an. The Qur’an says:
“We put Solomon to the test and placed a mere body on his throne. Then he turned (to Allah).”
From these words no one can understand that the mere body implied the body of the Prophet Solomon pbuh himself. They clearly show that putting to the test implied some error that he happened to commit. On this, the way he was given the warning was that a mere body was placed on his throne, and when he realized his error he turned to Allah.
As a matter of fact, this is one of the most difficult places of the Qur’an, and we do not find any indisputable ground for giving a definite and absolute commentary of it. But if the words of the Prophet Solomon’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 pbut 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. The Israelite history also shows the same thing. The Prophet Solomon pbuh did not make any will about his successor, nor made it binding for the people to obey a particular person. After him his ministers put Rehoboam on the throne, but not long afterwards ten tribes of Israel took northern Palestine and broke away, and only the tribe of Judah remained loyal to the throne of Jerusalem.
Maududi's comments on Dabbat al-Ard
Then, when we decreed death for Solomon, there was nothing to inform the Jinn of his death except the wood louse which was eating away his staff. So, when Solomon fell down, it became clear to the Jinn that if they had known the unseen, they would not have continued in the humiliating torment. (Qur’an, al-Saba, 34:14)
Another meaning of the sentence can be: “The true state and condition of the Jinn became clear and exposed.” According to the first meaning, it will mean: “The Jinn realized that their claim to have the knowledge of the unseen was wrong.” According to the second, it will mean: “The people who thought that the Jinn possessed the knowledge of the unseen, came to know that they had no such knowledge.”
Some modern commentators have interpreted it as follows:
As the Prophet Solomon's son, Rehoboam, was unworthy and given to luxurious living and surrounded by flatterers, he could not sustain the heavy burden of responsibility that fell on his shoulders after the death of his great father. A short time after his succession, the kingdom collapsed, and the frontier` tribes (i.e., of the Jinn) whom the Prophet Solomon pbuh had subdued by his mighty power, rebelled and broke away. But this interpretation does not at all conform to the words of the Qur’an. The scene depicted by the words of the Qur’an is somewhat like this: Death came to the Prophet Solomon pbuh in a state when he was standing or sitting with-the support of a staff. His body stood in place due to the staff, and the Jinn continued to perform their duties and services, thinking that he was living. At last, when the wood-louse started eating away the staff and it became hollow from within, the Prophet Solomon's body fell down; then the Jinn realized that he had died. After all, why should this clear and unambiguous description of the event be construed to mean that the wood-louse implied the unworthiness of the Prophet Solomon's son, and the staff implied his power and authority and the falling down of his body implied the disintegration of his kingdom? Had Allah meant to say all this, there was no dearth of the words in the vast Arabic language. The Qur’an, in fact, has nowhere used such enigmatic language. How could the common Arabs, who were its first addressees, have solved this riddle?
Then, the most absurd part of this interpretation is that according to it the Jinn imply the people of the frontier tribes whom the Prophet Solomon pbuh had subdued to perform certain services under him. The question is, which of these tribes had claimed to have the knowledge of the unseen, and whom did the mushriks regard as the knower of the unseen? A person who reads the last words of the verse with open eyes can himself see that Jinn here necessarily implies a group of beings who either had themselves made a claim to have the knowledge of the unseen, or who, the people believed, had the knowledge of the unseen; and the secret of this group's being ignorant and unaware of the unseen became disclosed when they continued to serve the Prophet Solomon pbuh under the impression that he was living, whereas he had died. This statement of the Qur’an was enough to induce an honest person to revise his this opinion that the Jinn imply the frontier tribes, but the people who feel shy of admitting the existence of the hidden creation called the Jinn before the materialistic world stilt insist on this interpretation of theirs in spite of the plain meaning of the Qur’an.
At several places in the Qur’an Allah tells that the mushriks of Arabia regarded the jinns as the associates of Allah Almighty, and as His children, and used to seek their refuge:
“They set up the Jinn as partners with Allah whereas He has created them.” (Qur’an, al-An’am, 6:100)
“And they have invented a blood-relationship between Allah and the jinns.” (Qur’an, al-Saffat: 158)
“And that, some people from among the men used to seek refuge with some people from among the jinns.” (Qur’an, aI-Jinn: 6)
One of their beliefs was that they regarded the Jinn as the knowers of the unseen and hidden, and used to turn to them to obtain knowledge of the hidden things. Allah Almighty has related this event here in order to repudiate this belief and to make the Arabs realize that they are following the false creeds of ignorance without any valid reason, whereas the fact is that chest beliefs are absolutely baseless.
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