The Qur’an, Dajjal and the Jasad
APPENDIX 3
Amin Ahsan Islahi’s comments on the
Jasad and on Dabbat al-Ard
His translation of the verse of the Jasad
And We put Solomon through a trial and We placed a corpse upon his throne. Then he repented. He prayed: “My Lord! Forgive me and bestow upon me such a kingdom which is not worthy for anyone except me. You are the Bountiful Giver.” (Qur’an, Sad, 38:34-35)
His Commentary
This is another incident that reflects Solomon’s penitent attitude. Since this incident has also been portrayed in a distorted manner in our Tafsir books, let us first try to understand the incident in simple words. Later, readers can reflect on the words of the verses. It is evident from history that once Solomon pbuh was put through an extreme trial: his enemies attacked and seized many of his territories and created so much disorder in the remaining territories that the system of governance was severely disrupted. Only the central territory of his kingdom remained in his hands where he had to remain confined. This was a trial from God. Solomon pbuh was a kind-hearted king. He thought that God has punished him for some blemish. This thought magnified his sorrow and in this state of helplessness he became alike a lifeless skeleton on his throne. At that time, he very humbly invoked the Almighty to forgive his sins and prayed that though he was no longer worthy of God’s favours and blessings, that he, in spite of this be granted such a kingdom which no one who has committed such a sin is worthy of.
“We put Solomon through a trial.”
This trial is an established practice of God. It is not necessary that this trial was the result of some sin committed by Solomon pbuh. Tests and trials befall all prophets and messengers of God. They are meant to test their patience or gratitude. Solomon pbuh was put through a similar trial and since he was a king, this trial came through his kingship.
These words concisely, yet very comprehensively, portray the trial which Solomon pbuh faced.
Initially, his kingdom spanned a large area and he powerfully ruled it. Later the Almighty placed his lifeless skeleton on his throne. The word Jasad metaphorically alludes to the helplessness and sorrowful state of Solomon pbuh. The implication is that his rule became confined to only the central territory of his kingdom and circumstances made him so helpless and sad as if only his body remained and the soul left him. Deliberation will show that there could not have been a better portrayal than this to convey the helplessness and sadness of a king.
“summa anaaba” These words say that even in these circumstances, Solomon pbuh did not show despair in God; on the contrary, he realized that this might have happened to some sin he may have done. He thus turned to God in penitence.
These words do not mean that Solomon pbuh prayed to God to grant him a kingdom which no one after him should have. Solomon actually meant that though, because of his sin, he does not deserve any kingdom; yet out of His grace, God should grant him such a kingdom which neither he nor any one after him deserves.
The prayer of Solomon pbuh refers to the fact that God graciously gives; so in spite of his blemishes, he hopes that God will not deprive him of His grants. The real emphasis in this prayer is not to receive an unparalleled majestic kingdom but on a kingdom which a person is not entitled to. Solomon pbuh actually meant that in spite of his folly he be granted a kingdom which no one after him is worthy of. The strong realization of his mistake found in this prayer bears testimony to Solomon’s humility and penitence. All kindhearted rulers always regard the calamities which visit their countries to be a result of their sins. Various narratives say that in the times of ‘Umar a great famine struck. It was famously called ‘Am al-Rimadah. All the time during this famine, ‘Umar would weep profusely and pray: O God! Let not the Ummah of Muhammad be destroyed from my hands.
Islahi's comments on Dabbat al-Ard
His translation of the verse on Dabbat al-Ard
Thus when We had decreed his death none except a worm who would eat away his stick informed them of his death. So when he fell down, only then did the jinn realized that had they knowledge of the unknown, they would not have remained in this humiliating scourge. (Qur’an, Saba, 34:14)
His Commentary
The previous verses have totally refuted those who were afflicted with the wrong notion that all of Solomon’s achievements were, God forbid, dependent on the Jinn. Now in this verse, it is further pointed out that the Jinn have no means to know the matters of the unseen. They have no information about them just as other creatures of God have no information about them. In order to clarify this point, the incident of Solomon’s death is referred to. At the time of his death, he was overseeing the tasks he had assigned to the Jinn but the latter never came to know of it. They continued to work in forced labour. Finally, after a long time they came to know that Solomon pbuh had died. It was then that they were able to secure freedom from his slavery. The whole incident seems to have happened like this: at the time of his death, Solomon pbuh was personally supervising important tasks especially the ones he had assigned to the Jinn. Thus he was overseeing some construction work while leaning on his walking stick when death overtook him. However, he continued to stand on the support of his stick and the Jinn continued with their work thinking that Solomon pbuh was watching them. Considerable time elapsed during which termite ate his stick from below after which his body fell to the ground.
The occasion and context in which the expression Dabbat al-Ard occurs shows that the reference is to termite. The word Minsa-ah means “stick.” The verse does not mention the duration for which Solomon pbuh remained in this state. However, neither is it improbable that his dead body remained in this position for some time nor is it improbable that termite ate away part of his stick. Termites are very vicious insects and are capable of eating away wood in a very short time especially if they are large in number. Sticks and staffs are easy prey for them. Moreover, the nature of the incident in this case was very special. It was the will of God that the death of Solomon pbuh take place in such a manner that it becomes evident to people that the wind and the jinn who were under his control were not able to save him from this sudden death. The incident should also happen in a way that the wrong notion of Jinn that they (i.e., the Jinn) know or can know the matters of the unknown. In order to explain these facts, the Almighty gave death to Solomon pbuh in this manner. And God can do whatever He wants to accomplish a task He intends to realize.
These words (above) allude to the fact that the mischievous Jinn would continuously be on the look out to eavesdrop on the matters of the unseen world (al-Ghayb), and for this purpose they would sit in various stations in the heavens, as is evident from Surah al-Jinn and from various other places in the Qur’an. They had successfully bluffed human beings who had been lured away by them that they had the means to be aware of the secrets of the unknown. However, the incident of Solomon’s death was enough to open their eyes; they were not even able to have knowledge of something that was so close by, what to speak of the secrets of the heavens. As a result of this lack of knowledge, they had to continue with their humiliating punishment of subjugation. It is also evident from the above words that Solomon pbuh had only subjected mischievous Jinn to forced labour and that his knowledge of subjugation related to them only.
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