Derived from the Mystical Lectures of Nokounam (May His Sacred Secret Remain) (Session 450)
Within the vast domain of Islamic mysticism, the examination of the stature of the Divine Prophetsparticularly through the illuminating lens of the Holy Qur'anic versesholds unparalleled significance. This treatise, inspired by the mystical discourses of Nokounam (may his sacred secret remain), undertakes a re-evaluation and critical analysis of the position of Prophet Solomon (Peace Be Upon Him) as delineated in the Holy Qur'an. The principal axis of this work lies in the refutation of erroneous attributions directed towards this Divine Messenger within certain exegeses and mystical textsmost notably in the treatise Bab al-Murad from the Kitab Manazil al-Sairinand in elucidating his exalted rank grounded firmly upon Qur'anic injunctions.
One of the most foundational matters in comprehending the station of the Divine Prophets is the concept of Ismah (infallibility). This concept, regrettably, has been subjected to critique and doubt in some commentaries and mystical treatises due to misinterpretations. Attributions such as negligence or sinning on the part of Prophet Solomon (Peace Be Upon Him), found in certain narrations and exegeses, particularly within the Bab al-Murad, lack any Quranic foundation. Such attributionsoccasionally arising from historical contexts or unauthenticated narrationsstand in stark contradiction to the apparent meaning of Quranic verses, especially those found in Surahs d and Saba. The critique of these interpretations serves not merely as a defence of the dignity of the Divine Prophets but rather as a striving to return to the pristine and pure fountainhead of the Holy Quran.
This critique, much like a gentle breeze dispelling the dust from the mirror of truth, underscores the paramount importance of referring directly to the text of the Holy Quran for the comprehension of the Prophetic station. The Holy Quran, akin to a profound ocean, enfolds truth within itself, and every interpretation must be measured against its light.
To illuminate the exalted position of Prophet Solomon (Peace Be Upon Him), it is indispensable to examine the related verses in Surahs Saba and d. In Surah Saba, verses 10 to 12 explicitly reference the virtues and miraculous endowments granted to Prophets David (Peace Be Upon Him) and Solomon (Peace Be Upon Him):
s translation: And certainly We gave David from Us bounty. [O mountains] repeat [Our] praises with him, and the birds [as well]. And We softened for him the iron. And to Solomon [We subjected] the wind its morning [journey] was a month, and its afternoon [journey] was a month and We made a fountain of molten copper flow for him.
These verses, like luminous stars in the celestial firmament of guidance, portray the grandeur and perfections of these two Prophets without any indication whatsoever of negligence or sin.
One of the pivotal verses crucial to understanding the status of Prophet Solomon (PBUH) is verse 31 of Surah d:
s translation: When in the evening there were brought before him [several] swift-footed horses.
This verse depicts a scene wherein swift horses are presented to Prophet Solomon (PBUH). Contrary to some exegeses that attribute this event to negligence or abandoning prayer, the discourse firmly emphasises that the verse itself makes no such indication. The Prophets affection for these horses was not born out of desire or negligence but rather stemmed from their value in the remembrance of Godakin to striving in His cause or allusions found in the Torah.
The phrase أَنِّي أَحْبَبْتُ حُبَّ الْخَيْرِ عَنْ ذِكْرِ رَبِّي (d: 32), which some have misinterpreted as prioritising the horses over the remembrance of God, in fact, articulates love towards the horses due to their religious significance rather than neglecting the Lord. This interpretation acts as a key that unlocks the ambiguity and reveals the truth.
The exegesis of the phrase حَتَّى تَوَارَتْ بِالْحِجَابِ (d: 32) as referring to sunset and the abandonment of prayer is another erroneous understanding. The discourse argues that the subject of تَوَارَتْ is the swift horses themselves (fint al-Jiyd), not the sun. These horses, after being presented, disappeared from the Prophets sight, at which point he commanded: Return them (ruddh). This interpretation harmonises perfectly with the apparent meaning of the verse and prevents the wrongful attribution of negligence to the Divine Messenger.
The verse فَطَفِقَ مَسْحًا بِالسُّوقِ وَالْأَعْنَاقِ (d: 33) refers to Prophet Solomons gentle stroking of the horses legs and necks. Contrary to some interpretations that construe masan as cutting or killing, the discourse emphasises that linguistically, mas denotes caressing or touching. This act reflects a meticulous inspection and evaluation by Prophet Solomon as a responsible commander, rather than an act of violence.
This interpretation, akin to a crystalline spring, purifies truth from the impurities of erroneous exegeses and unveils the grandeur of the conduct of the Divine Prophet.
The 34th verse of Surah d alludes to a divine test for Prophet Solomon (peace be upon him):
Fooladvands Translation: Indeed, We tested Solomon and cast a body upon his throne; then he repented.
This verse references a trial that subjected Prophet Solomon (PBUH) to accusation, akin to the allegations directed towards Prophet Joseph (PBUH) or the Virgin Mary (peace be upon them). The phrase ثم أناب denotes his return and repentance subsequent to weeping and prostration, rather than an admission of guilt.
In the 35th verse of Surah d, Prophet Solomon (PBUH) articulates a profound supplication:
Fooladvands Translation: He said: My Lord, forgive me and grant me a kingdom that befits none after me.
This prayer does not stem from a desire for power but rather from a quest to purify himself of accusation and to manifest divine forgiveness. The request for sovereignty is contingent upon seeking forgiveness and signifies his servitude and submission before the Lord.
The phrase لا ينبغي لأحد من بعدي indicates the exclusivity of Solomons sovereignty, thereby nullifying historical accusations. This sovereignty, accompanied by miraculous gifts such as dominion over the wind and jinn, was not granted to anyone after himthough the sovereignty of the Awaited Imam (may Allah hasten his reappearance) surpasses all and is independent of material instruments.
Bb al-Murd, particularly in its second rank, refers to the spiritual wayfarer who commits an apparent sin yet is granted a superior truth by God. The lesson emphasises that the story of fint al-Jiyd bears no relation to this concept, since no sin or negligence is observed in the conduct of Prophet Solomon (PBUH). Instead, this story manifests his meticulousness and responsibility in outward affairs, such as the assessment of horses for jihad.
Certain exegeses, particularly among Sunnis and some Shiis, which attribute sin or negligence to Prophet Solomon (PBUH), stand in contradiction with the explicit verses of the Quran. Such interpretations often arise from unauthentic narrations or historical contingencies, thereby constituting an injustice against the Quranic text. The lesson draws attention to the presence of distorting influences that, by undermining the doctrine of Ismah (infallibility), have infiltrated even Shiite thought, introducing issues such as the forgetfulness of the Prophet (sahw al-nabi).
Proper comprehension of the rank of Divine Prophets necessitates reference to the Quran as the primary source. Narrations must be scrutinised with regard to the historical contexts and constraints of the Imams (peace be upon them), and unsubstantiated interpretations ought to be discarded. The lesson, with firm emphasis on this principle, calls for repentance from unjust attributions to the Prophets and a return to the Quran.
This emphasis, like a radiant beacon, illuminates the path for seekers of truth and guards against exegetical deviations.
This treatise, through a meticulous analysis of the Quranic verses pertaining to Prophet Solomon (PBUH), repudiates erroneous allegations such as negligence, sin, or the killing of horses, demonstrating that such interpretations are inconsistent with the verses of Surahs d and Saba. The narrative of fint al-Jiyd reflects Solomons (PBUH) precision and responsibility in external affairs rather than negligence or abandonment of remembrance. The trial of Solomon was a divine test exposing him to accusation, and the request for sovereignty was a means to vindicate him and affirm divine pardon. This story bears no relation to the concept of Bb al-Murd, as no apparent sin exists therein. The insistence on returning to the Quran, the critique of unsound interpretations, and the defence of prophetic infallibility render this work an invaluable source for scholars of spirituality and Quranic exegesis. This composition, like a jewel in an oyster, presents truth before the eyes to guide those who seek knowledge.
