النص المفهرس

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that, utensils and other things of need could be easily shaped from of it.
Sayyidna Ibn 'Abbas 4ee said that this stream started flowing as far as
it would take a travel of three days and three nights to cover that
distance. And this was located in the land of Yemen. Then, in the
narration of Mujahid, it appears that this stream started from San'a' in
Yemen and continued to flow like a stream of water up to a travel
distance of three days and three nights. Famous grammarian, Khalil
Nahwi said that the word: 1 (qitr) mentioned in this verse means molten
copper. (Qurțubi)
The next sentence: ◌ِوَمِنَ الْجِنِّ مَنْ يَّعُمَلُ بَيْنَ يَدَيُّه (And there were some Jinns
who worked before him by the leave of his Lord - 34:12) is also connected
with the ellipsis (محذوف :mahdhuf) of :سَخّرنا (sakhkharna: We
subjugated). The sense is that 'We subjugated for Sulayman all such
people from among the Jinns who would do the chores he assigned to
them before him - as commanded by their Lord. The addition of the
expression: 44 34 (baiyna yadaiyhi: before him) may, perhaps, be there to
make it clear that the subjugation of Jinns was not of the kind mentioned
in the Qur'an where the text talks about harnessing the Moon and the
Sun into the service of human beings. Instead, this subjugation was in
the nature of mastery over the Jinns who worked before him like vassals
busy doing chores assigned to them.
The matter of the subjugation of Jinns
As for the subjugation of Jinns (for Sulayman Sel) mentioned at this
place, it was by the command of Allah Ta'ala and there can be no doubt
about its possibility. Similarly, what has appeared in some narrations
about some noble Sahabah that they had Jinns made subservient to
them, it was the same kind of subjugation by the leave of Allah with
which they were blessed as a Karamah. It was not based on any act or
recitation (Wazifah) on their part - as mentioned by 'Allamah Sharbini in
Tafsir As-sirajul-Munir under his commentary on this verse. He has cited
several events relating to Sayyidna Abu Hurairah, 'Ubaiyy Ibn Ka'b,
Mu'adh Ibn Jabal, 'Umar Ibn al-Khattab, Abu Ayyub al-Ansari, Zayd
Ibn Thabit and others رضى الله عنهم أجمعين which prove that the Jinns used
to be at their service. But, it was nothing but the grace and mercy of
Allah Ta'ala that, like Sayyidna Sulayman el, He made some Jinns
subservient to these blessed souls.

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But, the particular 'subjugation' through incantations and correlated
sets of self-invented actions popular among 'amils or practitioners of this
line of activity is something one should take with a pinch of salt and first
find out the Islamic rule of guidance in this matter. Qadi Badruddin
Shibli al-Hanafi who is one of the scholars of the eighth century has
written a book, 'Akam- ul-Marjan fi Ahkam- il-Jann' on this subject.
According to him, it is Sayyidna Sulayman Med who has been the first
one to have the Jinn into his service with the leave of Allah and as a
miracle. And the people of Persia attribute this to Jamshaid Ibn Onjahan
as being served by the Jinns. Similarly, there are events on record about
'Asif Ibn Barkhiya and others who were connected with Sayyidna
Sulayman &Cal which indicate that they too had Jinns subservient to
them. Then, the most famous among Muslims are Abu Nasr Ahmad Ibn
Hilal al-Bukail and Hilal Ibn Wasif attributed to whom there are many
unusual events of the subservience of the Jinns to them. Hilal Ibn Wasif
has written a full book in which he has put together what the Jinns said
to Sayyidna Sulayman & and the pledges Sayyidna Sulayman
took from them.
Qadi Badruddin has written in this very book that generally the
'amils who do their thing to subjugate the Jinns use satanic words of
infidelity (Kufr) and sorcery (Sehr) liked by infidel Jinns and satans. The
secret of why they would accept to become their vassals is nothing but
that they stand placated by their deeds soaked in kufr and shirk and go
on to do a few jobs for them by way of bribe. This is the reason why in
doing things of this nature, they would write the Holy Qur'an with blood
and other impurities. Hence, the disbelieving Jinns and satans, pleased
with their evil offering, would do what they want them to do. However,
about a person named Ibn al-Imam, he has written that he lived during
the period of Khalifah Mu'tadid bil-lah and he had subjugated the Jinns
through the effective use of Divine Names. As such, there was nothing in
his recitations that would go counter to the Shari'ah. ('Akam-ul-Marjan, p.
100)
In short, if the Jinns get subjugated for someone, without his own
intention or motivated action, solely being something from Allah, as it
stands proved in the case of Sayyidna Sulayman des and some noble
Sahabah of the Holy Prophet , then, that is included under Mu'jizah

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(miracle shown at the hands of a prophet of Allah) or karamah (working
of wonder in the nature of a miracle shown at the hands of men of Allah).
And such subservience when achieved through bland pragmatism of
formula incantations ('amaliyat) would be judged on the basis of its active
content. If it contains words of Kufr, or deeds of kufr, it will be nothing
but kufr (disbelief, infidelity) - and if it is composed of disobedience or sin
only, then, it is a major sin. Then, there are strange words used in such
formula invocations and actions. Their meanings are not known. These
too have been classed by Muslim jurists as impermissible on the basis that
the possibility of such words being loaded with words that contain kufr,
shirk and sinfulness cannot be ruled out. In 'Akam-ul-Marjan, Qadi
Badruddin has written that the use of words the meanings of which are
not known is also impermissible.
And if this act of subjugation be through Divine Names or Qur'anic
Verses and there also be no such sin like the use of impurities in it, then,
it is permissible with the condition that the aim thereby should be to
remain personally safe against harm caused by the Jinns, or save other
Muslims from it. In other words, the aim should be to remove harm, and
not to secure benefits, because if it is adopted as a profession to earn
money, it amounts to the enslavement of someone created free and to
exacting forced labour without remuneration, hence prohibited (haram).
Allah knows best.
The last sentence of verse 12 is :ِوَمَنُ يَّزِعُ مِنْهُمُ عَنْ أَمْرِنَا نُذِقُهُ مِنُ عَذَابِ السَّعِير (And
whoever of them would deviate from Our command, We would make him
taste the punishment of the blazing fire.) Most commentators have taken
this to mean the punishment of Jahannam (Hell) in the hereafter. Some
others have said that, in this world as well, Allah Ta'ala had set an angel
upon them who, in case they fell short in obeying Sayyidna Sulayman
Sell, would beat them with burning lashes and force them to work.
(Qurțubi) The doubt that the Jinns are made of fire after all and the fire
would hardly affect them is not worth entertaining here. The reason is
that the Jinns are made of fire in the same sense as man is made of dust.
It means that the preponderant element of man is dust. Still if man were
to be hit by a clod of clay, or stone, it would hurt him. Similarly, the
preponderant element of the Jinns is fire. But, pure and potent fire
would burn them too.

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In verse 13 :ٍيَعْمَلُونَ لَهُ مَا يَشَآءُ مِنْ مَّحَارِيُبَ وَتَمَاثِيْلَ وَجِفَانِ كَالْجَوَابٍ وَقُدُورٍ رْسِيْت (They
used to make for him whatever he wished of castles, images, basins as
(large as) tanks and big cook-wares fixed in their places), there is a
somewhat detailed description of the jobs Sayyidna Sulayman
assigned to the Jinns. The word: "Lu (maharib, translated above as
'castles') is the plural form of: , (mihrab) and is used to identify the
noblest part of the house. When kings and men of authority make a state
operation chamber, sort of power niche for themselves, it is also known as
mihrab. Then the word: is a derivation from: '> (harb) meaning war.
One makes a seat of power for himself, keeps it safe against being
approached by others, and should anyone resort to any high-handedness,
he would fight against the aggressor. Given this congruity, the special
section of a mansion is called mihrab. Then the masajid or mosques as
such are, on occasions, referred to as maharib. When reference is made to
the maharib of sahabah from among the maharib of Bani Isra'il and
Islam, it means their Masajid or mosques.
The injunction of having a separate place for making a Mihrab
in Masajid
As far as the blessed period of the Holy Prophet g and the
rightly-guided Khulafa' is concerned, the custom of making the place
where the Imam stands as a separate special unit just did not exist. After
the early centuries of Islam, the kings promoted this custom for their
security and, among common Muslims, it found currency due to the
expedient consideration that the whole row where the Imam stands
remains empty. It is in view of the large number of people praying in the
congregation of masajid already short on space that only a place for the
Imam to stand is made by going in depth toward the wall facing the
Qiblah so that full rows could be formed behind him. Since this method
did not prevail during the early centuries of Islam, some 'Ulama' have
dubbed it as bid'ah (innovation in the established religious practice of
Islam). Shaykh Jalaluddin as-Suyuți has written a regular treatise
entitled: I'lam-ul-'Aranib fi Bid'atil-Maharib on this issue. However, the
correct position in this matter is that, should mihrabs of this nature be
made for the convenience of the people praying, and in the best interests
of the masjid - without taking it to be the desired Sunnah - then, there is
no reason to call it a bid'ah (innovation in established religion). Yes, if

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this is made to be the desired Sunnah, and whoever does anything
against it gets to be censured, then, this excess (ghuluww) can make such
an action fall under the purview of bid'ah.
Ruling
If mihrab is made in the form of a regular place for the Imam to stand
and lead the prayers, it is incumbent on the Imam that he stands slightly
outside the mihrab in a manner that his feet remain out of the mihrab, so
that the place in which the Imam and the muqtadis (those praying
behind the Imam) can be counted as one. Otherwise, reprehensible and
impermissible is the situation in which the Imam stands alone in a
separate place and the rest of the muqtadis, in another. Some masajid
would make a mihrab so spacious that it would be good enough to hold a
small row of muqtadis within it. In a mihrab such as this, should a row of
muqtadis also stand in the mihrab and the Imam stands ahead of them,
being fully inside the mihrab, then, because of the Imam and the
muqtadis being on common grounds, the element of karahah
(reprehensibility) will no more be there.
The next word: J'us (tamathil, translated above as 'images') is the
plural form of: Jus (timthal). It appears in the Arabic Lexicon, al-Qamus,
that: Jus (tamthal) with a fathah on the letter: ¿ WI (ta) is a verbal noun,
and the word: Ju's (timthal) with a kasrah on the letter: ¿ WI (ta) denotes a
picture. In Ahkam-ul-Qur'an, Ibn-ul-'Arabi has said that timthal, that is,
a picture is of two kinds: (1) The picture of animate and living things, (2)
that of inanimate and lifeless things. After that, inanimate things are
further divided in two kinds: (1) Jamad or inorganic in which there is no
increase and growth, such as, rock or soil, (2) nami or organic in which
increase and growth go on, such as, trees and crops. The Jinns used to
make pictures of all kinds of these things for Sayyidna Sulayman Seal. To
begin with, the very generality of the Qur'anic word: Jus (tamathil:
images) lends support to the view that these pictures were not those of
some particular kind, instead, were common to all kinds. Then there are
the historical narratives in which the presence of the pictures of birds on
the throne of Sayyidna Sulayman Med has also been mentioned.
The prohibition of making and using pictures of the living in
Shari‘ah
The cited verse (12) tells us that making and using pictures of the

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living was not haram (forbidden) in the Shari'ah of Sayyidna Sulayman
Stell. But, experience bore out that pictures of people were made among
past communities to pay homage to them, then they were put in their
houses of worship to serve as reminders of their devotion in the hope that
it might enable them too to devote likewise. This did not happen.
Gradually, what really happened was that these people made these very
pictures the objects of their worship and thus began the worship of idols
and icons.
In short, the pictures of the living creatures made in past communities
became the conduit of idol-worship. Since it is divinely destined that the
Shari'ah of Islam must stay and survive right through the Day of
Judgment, therefore, particular attention has been paid there to block the
intrusion of the undesirable. Hence, the way sins and initially haram
things have been made unlawful, similarly, their conduits and close
causes have also been made unlawful by appending these to main sins
and haram things. Of crimes, the real one, and the most serious, happens
to be shirk and idol-worship. When this was forbidden, the law of Islam
did not leave the ways and means that could smuggle idol-worship in it
unchecked. It was boldly and wisely checked when the conduits and close
causes of idol-worship were also prohibited. Making and using pictures of
the living was made prohibited on this very basis. That it is unlawful
stands proved on the authority of the ahadith of the Holy Prophet 5,
ahadith that are sound, authentic, and have been transmitted in an
uninterrupted succession.
Similarly, when liquor was made haram, also made haram were its
buying and selling, wages to deliver or carry it, and its making,
everything about it, being the conduits of drinking. When theft was made
haram, the very entry in someone's house without permission, in fact,
even peeping in from outside the house was prohibited. When zina
(fornication, adultery) was made haram, even casting a look intentionally
at a non- mahram was also made haram. Comparable examples of it
abound in the Shari'ah of Islam.
The prohibition of pictures: A common doubt and its answer
It can be said that the use of pictures during the blessed time of the
Holy Prophet could have become a source of idol-worship. But, in our
time, pictures serve many purposes, such as establishing identity of

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criminals, advertising trade marks, meeting friends and relatives,
investigating events and circumstances and so many other things. For
this reason, it has been included in one of the necessities of life. In this,
the apprehension of any idol-worship is far too remote to conceive. As
such, this prohibition that was made to offset the danger of idol-worship
should now be lifted.
Answer to this doubt is that First of all, it is not correct to say that, in
our time, pictures are no more a source of idol-worship. Even today, there
are so many sects and groups who worship their peers. Then, it is not
necessary either that the wisdom behind an operative divine order should
be found in every individual case. In addition to that, the sole reason for
the prohibition of pictures is not that it is a conduit of idol-worship. In
fact, there are Sahih (sound and authentic) ahadith in which other
reasons for this prohibition have also been given. For example, picture
making is a duplication of the special attribute of Allah Ta'ala. The name:
~ (musawwir: the giver of form, shape, color and real presence) is one
of the most beautiful names of Allah Subhanahu wa Ta'ala, and making
of pictures (and the giving of form, shape and presence) is, in reality,
befitting for Him and it lies within His power to create among His
creations thousands in terms of genus, race, class, category and kinds
with millions and billions of living units in each kind, each different in
shape. Take the example of human beings. The form and shape of men is
different. So is the form and shape of women. There have been billions of
individual men and women. None of them were absolutely like anyone
else . The distinct features of every person are so manifest that an
onlooker would easily recognize him without much hesitation. Who can
claim to give the creatures such marvelous shapes other than Allah
Almighty? A human being who makes a picture, or painting, or statue of
someone living is claiming, for all practical purposes, that he or she too
can make (the same) 'images.' Therefore, it appears in the Şahin of
al-Bukhari and in other ahadith that, on the Day of Judgment, those who
make pictures will be told: When you have tried to imitate Us, make the
imitation perfect too - if you have the power to do so. We did not simply
make an image. We have invested it with a spirit too. If you claim to have
'created' it, then, you better put a spirit inside the thing you have 'made'.
Another reason why a picture is prohibited appears in Şahin ahadith

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where it is said that the angels of Allah hate pictures and dogs. Angels do
not enter the house that has these, because of which, the bliss and
radiance of the house is gone, and the ability of the inmates to worship
and remain obedient to Allah is reduced. Then, along with it, not so
wrong is the well-known saying: خانه خالى راديو مى كيرد (A vacant house is
occupied by demons). So, when some house remains unvisited by angels
of mercy, who else but the devils and demons will be all over it staying
there to sow scruples of sins first and then give the intention and the
courage to fall into them.
Yet another reason appearing in some ahadith is that pictures are
unnecessary embellishment of this world. Of course, in our time, pictures
yield many benefits but thousands of crimes, including those that range
between immodesty and pornography, also breed and flourish from these
very pictures. In short, it is not simply one reason alone that was made
basis for its prohibition, rather, there is a host of reasons why the
Shari'ah of Islam has declared it prohibited to make and use pictures of
the living. Now, if we were to suppose that there is some particular person
in whom those causes are not found, then, from this stray incidence, the
rule of the Shari'ah cannot change.
According to a narration from Sayyidna 'Abdullah Ibn Mas'ud
appearing in the Sahih of al-Bukhari and Muslim, the Holy Prophet
has been reported to have said:
أَشَدُّ النَّاسِ عَذَابًا يَّوْمَ الْقِيْمَةِ الْمُصَوِّرُونَ
Of people the most affected by punishment on the Day of
Judgment shall be the makers of pictures.
And in some other narrations of Hadith, the Holy Prophet
has
been reported to have cursed the makers of pictures. Then, a narration
from Sayyidna Ibn 'Abbas 4 appearing in the two Şahis of al-Bukhari
and Muslim reports that the Holy Prophet % said:
كُلُّ مُصَوِّرٍ فِى النَّارِ
Every maker of pictures will be in the Jahannam.
This humble writer has put together detailed evidences concerning
this issue from the narrations of Hadith and the practice of the early
forbears of Islam in his treatise entitled, At-taswir li-ahkam-it-taswir.

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Also included in it, there are answers to doubts entertained by people. If
needed, please consult.
A photograph is also a picture
Some people argue that a photo is outside the definition of taswir or
picture, because it is a shadow, or reflection, as it would appear in mirror
or water. So, they would argue, the way it is permissible to look at your
self in a mirror, in the same way, a photo picture is also permissible. But
this argument is absolutely wrong, because a reflection or shadow is a
reflection until it has not been made to last through some device. Take the
example of mirror or water. Your reflection in it will be gone once you
move away from it. If the reflection of this figure were to be made lasting
through the use of some chemical process or device, this very thing will
become a picture, the forbiddance and prohibition of which stands proved
from ahadith appearing in an uninterrupted succession. A detailed
discussion relating to the issue of photographs has also been included in
my treatise on pictures referred to earlier.
The next word: our (jifan, translated in the text as 'basins') is the
plural of: aux (jafnah) which means a large dish-like pan or tub to hold
ample supply of water, and the word: Ji (aljawab, translated above as
'tanks') in :كَالْجَوَاب (kaljawab) is the plural of: جَابَية (jabiyah). A small
water tank is called: 4 (jabiyah). The sense is that they would make
water-storing utensils so large as would hold water equal to that of a
small tank. The first of the next two words: „jut (qudur, translated above
as 'cook-wares') is the plural of: y's (qidr) which is spelt with the Kasrah
of the letter: Jul (qaf). It means a pot (to boil or cook. The last of the two
words: ul, (rasiyat, translated as 'fixed at their place') refers to their
state as being set where they were. The sense is that they used to make
these cauldrons so huge and heavy that they were virtually immovable -
and it is also possible that they would have made these cauldrons fixed on
the ovens of solid rock, and therefore they were immovable in that
respect. Early Tafsir authority, Dahhak has given this very explanation
of these words.
In verse 13:ُإِعْمَلُوا الَ دَاوُدَ شُكْرًا وَقَلِيلٌ مِّنُ عِبَادِىَ الشَّكُور (Do good, O family of
Dawud , in thankfulness. And few from My slaves are thankful." [34:13]),
after having stated that Sayyidna Dawud and Sulayman Sel were
particularly blessed by Allah Ta'ala, they and their family and children

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have been ordered to remain grateful.
The reality of Shukr (gratitude) and its injunctions
According to Al-Qurtubi, the reality of shukr (gratitude) is that one
admits that this blessing has been bestowed by such and such giver and
then goes on to use it in consonance with the spirit of his pleasure and in
obedience to him. Therefore, using the blessing bestowed by someone
counter to his pleasure is ungratefulness and a virtual denial of that
blessing. This tells us that the way gratefulness can be in words, it can
also be expressed by acts. When expressed by acts, it would mean the use
of that blessing in accordance with the pleasure of the giver and in
obedience to him. Abu 'Abdur-Rahman As-Sulami has said that Salah is
gratitude, fasting is gratitude, and every good deed is gratitude. And
Muhammad Ibn Ka'b al-Qurazi says that gratitude is the name of piety
and righteous conduct. (Ibn Kathir)
In the verse under study, the noble Qur'an could have used the
comparatively brief expression ,3 (ushkuruni: thank Me), but the
words used are & tad Perhaps this expression is adopted to release the
hint that the gratitude expected from the House of Dawud was gratitude
in practice. (The translation in the text has taken care of this hint by
saying, 'Do good .... ')
This injunction was carried out so faithfully by Sayyidna Dawud and
Sulayman Me and their families and children, both in word and deed,
that no time passed in their homes when they did not have an individual
member of the family standing exclusively devoted to worship. In fact,
specific time was allotted to all family members for this purpose. As a
result, the prayer mat of Sayyidna Dawud & would not remain
unoccupied at any time by one or the other maker of prayer. (Ibn Kathir)
According to Hadith in al-Bukhari and Muslim, the Holy Prophet
صَلى الله
said that the dearest prayer to Allah is that of Dawud Seal. He would
sleep half of the night, stand in worship for one third of it, and then, sleep
during the last one sixth. And the dearest fasts to Allah are the fasts of
Dawud Sell, for he would fast on alternate days. (Ibn Kathir)
It has been reported from Fudayl رحمه الله تعالى that following the
revelation of this command of gratitude to Sayyidna Dawud &gal, he
submitted before Allah Ta'ala: 'O my Lord, how could I show my gratitude

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to You fully and sufficiently while my gratitude too, be it oral or practical,
is nothing but a blessing bestowed by You? On this too, a separate
gratitude becomes due.' Allah Ta'ala said, ◌ُالآنَ شَكَرُتَنِىٌ يَادَاوُد (Now, O Dawud,
you did thank Me ). The reason was that he had realized his inability to
thank Him as was His due, and had made a confession to that effect.
Tirmidhi and Abu Bakr al-Jasşaş report from Sayyidna 'Ata' Ibn
Yasar se that when this verse: إِعْمَلُوا الَ دَاؤدَ شُكْرًا (Do good, O family of
Dawud , in thankfulness) was revealed, the Holy Prophet
came to the
pulpit, recited this verse and then said, "There are three acts whoever
accomplishes them would achieve the same excellence as was bestowed on
the House of Dawud." The noble Şahabah asked: "Ya Rasulallah, what
are those three acts?" He said, "Staying firm on justice in states of
pleasure and displeasure both; and taking the path of moderation in
states of prosperity and adversity both; and fearing Allah both in private
and in public." (Qurțubi, Ahkam ul-Qur'an, al-Jassaș)
In the last sentence of verse 13:ُوَقَلِيلٌ مِّنُ عِبَادِىَ الشَّكُور, soon after having
given the command for gratitude with special emphasis, the reality on
ground was also pointed to by saying that 'And few from My slaves are
thankful.' which is an admonition for a believer, and an incitement to
observe gratitude.
The word: Lt (minsa'ah, translated in the text as 'sceptre') in verse 14
beginning with: ◌َفَلَمَّا قَضَيْنَا عَلَيْهِ الْمَوْت (So, when We decided (that) death
(should come) upon him, - 14) appears in the sense of staff or pole (as of
purpose or authority). Some early commentators have said that it is a
word taken from the Ethiopian language and denotes staff. Others have
said that it is an Arabic word from: sus (nasa) which means move back,
drive away, postpone. Since a staff or stick is used to remove things
undesirable or harmful, therefore, it was called: " ... : 'minsa'ah,' that is,
the device to remove. By describing the circumstances of Sayyidna
Sulayman's unusual death, the text has opened a gateway of many
lessons and gems of guidance.
The strange event of the death of Sayyidna Sulayman el
The elements of guidance embedded in this event are many. For
example, Sayyidna Sulayman && was a ruler having such an
unmatched state at his command that ruled not simply over the world of

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his time, but over the Jinns and birds and the wind as well. Yet, despite
all these assets at his command, he too had no escape from death, and
that it had to come only when the time was appointed for it to come. The
construction of Baytul-Maqdis started by Sayyidna Dawud Mal and
completed by Sayyidna Sulayman & had part of it still unfinished. This
construction job was entrusted with the Jinns. They were contumacious
by nature but kept working in fear of Sayyidna Sulayman See. If they
were to find out that he had died, they would have stopped working
instantly and the structure would have been left incomplete. With the
leave of Allah, Sayyidna Sulayman & made appropriate arrangements
to offset this situation. So, when came the time of his death, he got ready
for it and entered the mihrab (seat of authority in the palace) which was
made of sparking transparent glass. His presence could be clearly seen
from outside. As was his routine, he stood there in a stance of worship
slightly supported by his scepter, so that, once his soul departs (when he
dies), the body remains poised at its place with the support of his staff.
The soul of Sayyidna Sulayman & was taken away at the appointed
hour, but he kept firmly reclining on his staff and from the outside it
appeared as if he was engrossed in worship. In that state, Jinns would
not dare come close and peek at him. They kept working under the
impression that Sayyidna Sulayman was alive. Thus passed a full year
and when the remaining work on Baytul-Maqdis was complete, Allah
Ta'ala empowered the termite, (which is referred to by the Qur'an as aus
y (dabbatul-ard: a creature of the earth), to occupy the staff of
Sayyidna Sulayman Mal. The termite ate out the wood and weakened
the staff. When the staff was gone, Sayyidna Sulayman Ma fell down.
That was the time when the Jinns came to know about his death.
Allah Ta'ala has given the Jinns the capability of traversing very long
distances within moments. They used to be aware of many circumstances
and events not known by human beings. When they would communicate
this information to human beings, they took it to be news from the unseen
surmising that the Jinns too possess the knowledge of the unseen
('ilm-ul-ghaib). Moreover, the possibility that the Jinns themselves had a
claim of possessing the knowledge of the unseen cannot be ruled out. But,
this unusual incidence of death unfolded the reality of all that. The Jinns
themselves found out - and human beings too - that the Jinns are no

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possessors of the knowledge of the unseen. Because, had that been the
case and had they been aware of the workings of the unseen, they would
have come to know about the death of Sayyidna Sulayman a more
than a year ago, and would have been spared of the hard labor they went
on doing on the assumption that he was alive. This is what has been
stated in the last sentence of the verse:
فَلَمَّا خَرَّتَبَيَّنَتِ الْجِنُّ أَنْ لَّوْكَانُوا يَعْلَمُوْنَ الْغَيْبَ مَالَبِثُوا فِى الْعَذَابِ الْمُهِيْنِ
So, when he fell down, the Jinns came to know that if they had
the knowledge of the Unseen, they would not have stayed (so
long ) in the humiliating punishment. (34:14).
Here, the expression: ◌ِالْعَذَابِ الْمُهِيْن (al-'adhabil-muhin: humiliating
punishment) refers to the hard labor they had to do in completing the
edifice of Baytul-Maqdis under the orders of Sayyidna Sulayman Xlel.
Part of this unusual event of the death of Sayyidna Sulayman Sek has
been mentioned in this very verse of the Qur'an while its details have
been reported from several Tafsir authorities, including Sayyidna
'Abdullah Ibn 'Abbas 4ee, and are there in Ibn Kathir and all other
Tafsirs.
From this unusual event, we also learn the essential lesson that there
is no escape from death for anyone and also that Allah Ta'ala can, when
He decides to have someone do something, arrange to have it done the
way He wills. This is exactly as it happened during the course of this
event when Sayyidna Sulayman el
was kept, despite his death,
standing at his place and the Jinns were made to complete the work
assigned to them. This event also shows that all causes and instruments
of the whole world keep fulfilling their function until such time as Allah
would let them do so. When He would not let them do so, causes and
instruments fail, like the support of the staff here that was terminated
through the termite. Moreover, soon after the death of Sayyidna
Sulayman full, there existed the danger that people, who notice the
astonishing performance of the Jinns and come across their apparently
unbelievable access to things unseen, might take them as their objects of
worship. This danger was also eliminated by this event of death.
Everyone came to know that the Jinns were really unaware and helpless
in this matter.

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From this submission, it becomes clear that Sayyidna Sulayman
had adopted this particular mode at the time of his death for two reasons:
(1) That the remaining work on the construction of Baytul-Maqdis gets to
be completed. (2) That people find out the truth about the Jinns, realize
that they were really unaware and helpless, and thus there remains no
danger of Jinns being taken by them as objects of veneration and
worship. (Qurțubi)
According to a narration of Sayyidna 'Abdullah Ibn 'Amr dee reported
by Imam Nasa'I with sound chains of authority, the Holy Prophet
said,
"When Sulayman Ses accomplished the building of Baytul-Maqdis, he
made some prayers that were answered. One of these was: O Allah,
whoever enters this masjid with the sole intention of making Salah (and
having no other worldly motive), purify him before he goes out of this
masjid, from all his sins (making him) as pure as he was when born from
the womb of his mother."
And in the narration of Suddiyy, it also appears that soon after
Sayyidna Sulayman lı
was finished with the building of
Baytul-Maqdis, he sacrificed twelve thousand cows and heifers and
twenty thousand goats as a token of thanksgiving and declared the feast
open to all. Celebrating the day as a day of rejoicing, he stood on the
Sakhrah of Baytul-Maqdis praying: O Allah, it is You who bestowed this
power, and all these resources, on me by virtue of which the edifice of
Baytul-Maqdis reached its completion. Now, also give me the ability to
thank you for this blessing; and give me death while adhering to the faith
you chose for me; and once you have given me right guidance, let there
come no crookedness or deviation in it." And he further supplicated, "O my
Lord, for a person who enters this masjid, I ask you of five things:
(1) Accept the repentance of a sinner who enters this masjid to confess
and repent, and forgive his sins.
(2) Guarantee peace for a person who enters this masjid to remain safe
from fear and danger, and deliver him from all dangers.
(3) Heal the sick person who enters this masjid.
(4) Make the poor person who enters here need-free.
(5) Let Your mercy be on the person who enters it as long as he

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remains here - except a person who is busy doing something unjust or
faithless. (Qurțubī)
This Hadith tells us that the work of building Baytul-Maqdis was
already completed during the lifetime of Sayyidna Sulayman Sal. But,
the event mentioned above is really not contrary to the possibility that
there remained some construction work left out even after the completion
of the main building, as is usually done in the case of such huge projects.
May be, Sayyidna Sulayman && had devised the plan mentioned above
for the completion of the remaining work.
It has also been reported from Sayyidna 'Abdullah Ibn 'Abbas ce that
Sayyidna Sulayman we kept standing for a year supported by his staff,
even after his death. (Qurtubi) And according to some narrations, when the
Jinns found out that a long time had passed since the death of Sayyidna
Sulayman & while they had remained in the dark all along, they tried
to determine the time of his death, and for that purpose, they went for an
experiment. They released a termite on a piece of wood. Thus, from
whatever of the wood was eaten by the termite in one day and night, they
calculated that a year had passed over the staff of Sayyidna Sulayman in
that state.
Special Note
Citing historians, al-Baghawi has said that Sayyidna Sulayman Sal
lived for fifty- three years and ruled for forty years. He had succeeded to
the throne at the age of thirteen years and had started building
Baytul-Maqdis in the fourth year of his reign. (Mazhari, Qurțubi)
Verses 15 - 19
لَقَدُ كَانَ لِسَبَا فِىُ مَسُكَنِهِمْ آيَةٌ، جَنَّْنِ عَنُ يَّمِيْنٍ وَّشِمَالٍ ؛ كُلُوا
مِنْ رِّزُقِ رَبِّكُمْ وَاشْكُرُوْا لَهُ، ﴿ بَلْدَةٌ طَيَِّةٌ وَرَبُّ غَفُورٌ ﴿١٥﴾
فَاعْرَضُوا فَرْسَلْنَا عَلَيْهِمُ سَيْلَ الْعَرِمِ وَبَدَّلْنَهُمْ بِجَنََّيْهِمُ جَنَّتَيْنِ
ذَوَاتَى أُكُلٍ خَمُطٍ وَ أَثْلٍ وَّشَىْءٍ مِّنُ سِدْرٍ قَلِيْلٍ ﴿١٦) ذُلِكَ جَزَيْئُهُمُ
بِمَا كَفَرُوْاءُ وَهَلْ نُخْزِئُ إِلَّا الْكَفُورَ ﴿١٧﴾ وَجَعَلْنَا بَيْنَهُمُ وَبَيْنَ

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Sūrah Saba' : 34 : 15 - 19
الْقُرَى الَّتِىُ بَرَكُنَا فِيُهَا قُرِّى ظَاهِرَةً وَّقَدَّرْنَا فِيْهَا السَّيْرَ ءُ سِيْرُوا فِيْهَا
لَيَالِىَ وَأَيَّامًا أمِنِينَ ﴿١٨﴾ فَقَالُوا رَبَّنَا بِعِدُ بَيْنَ اَسْفَارِنَا وَظَلَّمُؤْا
أَنْفُسَهُمْ فَجَعَلْنُهُمْ أَحَادِيْثَ وَمَزَّقُنُهُمْ كُلَّ مُمَزَّقٍ * إِنَّ فِىُ ذُلِكَ
لَايْتٍ لِّكُلِّ صَبَّارٍ شَكُوُرٍ ﴿١٩﴾
There was indeed a sign for (the community of) Saba' in
their home-land: two gardens, on the right and on the
left." Eat of the provision from your Lord, and be
grateful to Him -- (You have) a good city, and a
Most-Forgiving Lord." [15] Then they turned away. So We
released over them the flood of the dam, and replaced
their two gardens with two gardens having fruits of
bitter taste, and tamarisk and some of the lot-trees. [16]
Thus We punished them because of their
ungratefulness. And We do not give (such a) punishment
but to the ungrateful. [17] And We had made towns to be
seen between them and between the towns in which We
had placed Our blessings, and had measured the
journey between them: " Travel along them at nights
and days peacefully." [18] Then they said," Our Lord,
make (the phases of) our journeys more distant." And
they wronged themselves, therefore We turned them
into stories and tore them into pieces. Surely in this,
there are signs for everyone who is ever- patient, fully
grateful. [19]
Commentary
In previous verses, warning was given to those who denied
prophethood and the Day of Judgment and failed to realize that the
power of Allah Ta'ala was most perfect. Reference was then made to
miracles shown at the hands of past prophets and mention was made of
the events relating to Sayyidna Dawud &os and Sayyidna Sulayman
kell. Now the text mentions the limitless blessings bestowed on the
people of Saba' who were later punished because of their ungratefulness.
The people of Saba' and the particular blessings of Allah upon
them
Ibn Kathir has said that Saba' is the title of the kings and citizens of
Yemen. Tababi'ah (plural of tubba') who ruled this country were these
very people of Saba', and Queen Bilquis who has been mentioned along

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Surah Saba' : 34 : 15 - 19
with Sayyidna Sulayman & in Surah An-Naml was also from among
these people. Allah Ta'ala had opened the doors of His blessing on them
providing their state with all conceivable comforts. Against these blessings
they were asked to believe in one God and obey His commandments and
thus be grateful for blessings bestowed on them. For a certain period of
time, these people stayed straight with their mandate and kept enjoying
ease and comforts. Then came the time when they became so engrossed in
the good things of life they were blessed with that they started touching
the limits of negligence, even denial. Then Allah Ta'ala sent thirteen of
His prophets to warn them. They did their best to admonish them and
bring them round to the straight path. But, these people kept persisting
with their attitude of negligence. Then came the consequence. A flood was
sent over them, a punishment that devastated their once flourishing city
of gardens. (Reported by Muhammad Ibn Ishaq - Ibn Kathir)
Imam Ahmad reports from Sayyidna Ibn 'Abbas Age that someone
asked the Holy Prophet & if Saba' mentioned in the Qur'an was the
name of a man, woman or some country. The Holy Prophet 2g said: This
is the name of a man who had ten sons among his progeny. Out of these,
six remained settled in Yemen and four migrated to Syria. The names of
those who lived in Yemen were: Mudhhij, Kindah, Azd, Ash'ari, Anmar,
Himyar (from the progeny of these six sons, there came to be six tribes
known by those very names).
And the names of those who settled in Syria are: Lakham, Judham,
'Amilah, Ghassan (tribes coming in their lines were known by the same
names). This narration has also been reported by Hafiz Imam Ibn
'Abd-ul-Barr in his book, al-Qasd wa al-Amam bi Ma'arifati Ansab-il-
'Arab wa-l-'Ajam.
According to Ibn Kathir's research with reference to scholars of
genealogy, these ten sons were not directly from the loins of Saba', rather,
they were born in the third or fourth generation of Saba'. After that, their
tribes spread out in Syria and Yemen and got to be known by their very
names. And the real name of Saba' was 'Abd-ush-Shams. His
genealogical tree becomes established by the name Saba' 'Abd Shams son
of Yashhab son of Ya'rub son of Qahtan. Historians write that Saba' 'Abd
Shams had, during this time, given the glad tidings of the coming of the
Last Prophet, Sayyidna Muhammad al-Mustafa 25. It is possible that he

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came to know about it from early books of the Torah and Injil, or from
astrologers or soothsayers. He has also composed some lines of poetry in
Arabic in which he has mentioned his coming and wished to have been
during his time and been of some help to him. Then, he has also exhorted
his people to believe in him and support him.
As for the statement of the Hadith quoted above in which it is said
that out of the ten sons of Saba', six settled in Yemen and four went
towards Syria, this event relates to the time after the coming of the
punishment of flood against them which means that these people had
scattered towards different directions and cities at the time the flood came.
(Ibn Kathir) Quoting Qushairi, al-Qurtubi has reported that the period of
the people of Saba' is after Sayyidna 'Isa Al and before the coming of
the Holy Prophet g, and thus it falls in the period known as: (fatrah
or gap).
The 'flood of the dam' (sayl al-'arim) and the Dam of Ma'arib (the
sadd of Ma'arib)
The word : عَرِم (arim) in : فَارُسَلُنَا عَلَيْهِمُ سَيُلَ الْعَرِم (So We sent to them the
flood of the dam - 16) carries several recognized meanings in terms of
Arabic lexical usage and the scholars of tafsir have explained this verse in
terms of every such meaning. But, the meaning more in consonance with
the context of the Qur'an is the one that appears in the Arabic lexicons
like Qamus, Șihah of Jawhari and others, that is, 'arim' means a dam
that is made to block water. Sayyidna Ibn 'Abbas
has also given the
meaning of 'arim as dam. (Qurțubi)
The episode regarding the 'flood of the dam' referred to in this verse,
according to the statement of Ibn Kathir, is that in the country of Yemen,
three miles away from its capital, San'a', there was a city by the name of
Ma'rib settled in which the people of Saba' used to live. The city was
located in between two mountains. Water from rains used to come from
the two mountains, leaving the city inundated. The city had the
reputation of being a target of such deluges. Rulers of the city (of those,
Queen Bilquis has been mentioned particularly) built a strong and
fortified dam between these two mountains, a dam that would remain
unaffected by the flow of water. This dam stopped the serial surges of
flooded water that entered from the two mountains and turned the place
into a great big storage of water. Even the water from rains falling on the

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mountains started flowing in there. Provided inside this dam, there were
three gates at appropriate levels , so that this storage of water could be
released systematically for people of the city to irrigate their farms and
gardens. To accomplish this objective, they would first open the topmost
gate and use water as needed. When no water remained at that level,
they would open the gate in the middle and after that came the turn of
the third and last gate until came the time of rains next year, and the
whole dam would stand filled to the brim all over again. Then, engineered
and built under the dam, there was a huge big tank in which twelve
outlets of water were provided to supply water to twelve canals serving
different parts of the city with water flowing in all canals uniformly and
was used to take care of various needs of the city. (Mazhari)
The slopes of the two mountains to the right and left of the city were
landscaped with rows of gardens fed by canals of water. These gardens
stood adjacent to each other in two continuous rows by the slopes of the
mountains. Though many in number, but the Qur'an identified them as:
os (jannatan: Two gardens) because it has taken all the gardens in one
row to be one due to their proximity, and then all the gardens on the
other side as the other garden.
Trees and fruits of all sorts used to grow in these gardens so
abundantly that, according to the statement of the leading early
authority, Qatadah, and others, a woman would walk with an empty
basket perched on her head, and it would automatically get filled with
fruits falling off from the trees without the least need to make use of her
hands. (Ibn Kathir)
كُلُوا مِنْ رِّزْقِ رَبِّكُمْ وَاشْكُرُوا لَه ◌ٌ بَلْدَةٌ طَيّبَةٌ وَّرَبُّ غَفُورٌ: 15 The second sentence of verse
(Eat of the provision from your Lord, and be grateful to Him -- (You have)
a good city, and a Most-Forgiving Lord - 34:15) means that Allah Ta'ala
had ordered them through His prophets that they should make use of
their extended means of livelihood provided by Allah Ta'ala and continue
to be grateful to Him through their good deeds and unfailing obedience to
Divine injunctions, for He had made that city of theirs a really good city.
It had a moderate climate without any extremes of heat or chill, so
healthy, clean and bracing - to the extent that there was no trace of any
hurting life forms like mosquitoes, flies, fleas, snakes and scorpions
anywhere throughout the city. In fact, when travelers from outside would

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Surah Saba' : 34 : 15 - 19
reach the city - having lice or other harmful parasites in their clothes -
these would die off naturally as soon as they arrived there (Ibn Kathir)
At the end of the verse (15), by adding: a sal (a good city) along with
"BAL ; (a Most Forgiving Lord), reference to divine blessings has been
made all the more perfect by suggesting that 'this good life is not
restricted to the life of the present world, in fact, should you remain
consistent with your gratefulness, the promise of greater and more
everlasting blessings of the Hereafter also holds good. The reason is
simple. He is the creator and master-dispenser of all blessings and the one
who sustains you - and should you, at one or the other time,
inadvertently fail to be grateful or betray by negligence or shortcoming,
Allah Ta'ala is a great forgiver too and will forgive your shortcomings.'
In verse 16, it was said : فَاَعْرَضُوا فَاَرُسَلُنَا عَلَيْهِمُ سَيُلَ الْعَرِم (Then they turned
away. So We released over them the flood of the dam). In other words,
'when the people of Saba' flouted the commandments of Allah through
their contumacy and rebellion, despite having such blessings and despite
having been warned by the noble prophets, We released a flood from the
dam over them.' We already know that 'arim means a dam. This flood was
attributed to 'arim for the reason that this very 'arim, a source of security
and prosperity, was transformed by Allah Ta'ala into a source of calamity
for them. According to an account of the event given by Sayyidna Ibn
'Abbas 40, Wahb Ibn Munnabih, Qatadah, Dahhak and other early
Tafsir authorities, when Allah Ta'ala decided to undo the dam of Ma'rib
('arim) and punish and destroy these people through a flood, blind rats
were set upon this great dam, who weakened its foundation and made it
hollow. When came the time of rains and the flooding of water, the
pressure of water broke through the already weakened foundation
creating gaps and crevices in the dam. Ultimately, the water collected
behind the dam ran over the entire valley in which this city of Ma'rib was
located. Houses collapsed. Trees were uprooted. The water feeding the
twin rows of gardens by the mountain slopes was dried up.
It appears in the report of Wahb Ibn Munabbih that it was already
predicted in the books of these people that rats will destroy this dam.
When people saw rats near the dam, they were alerted by the danger. As
a defensive measure, a large number of cats were released under the dam
in the hope that they would stop the rats from coming close to the dam.