Sulayman is a Qur’anic prophet and ruler, son and successor of Dawud, granted knowledge, judgment, an exceptional kingdom, command over the wind and jinn, and understanding of animal speech. His account includes the ant, the hoopoe, the unnamed Queen of Sheba, the transported throne, and his death that exposed the jinn’s lack of knowledge of the unseen. The Qur’an explicitly rejects claims that Sulayman disbelieved through sorcery.
Names and variants
Sulayman· canonicalSulayman· canonicalسليمان· canonicalSulaymān· transliterationSulaymān· transliterationSolomon· variantSalomon· variantSüleyman· other
Sulayman in the Qur’anic narrative
Sulayman is presented by the Qur’an as a prophet, ruler and grateful servant endowed with knowledge, judgment and an exceptional kingdom. Allah subjects the wind and jinn to him, teaches him the speech of birds, and recounts his encounters with an ant, the hoopoe and the unnamed ruler of Sheba. His power remains consistently framed as a divine gift and test.
Sources: [48], [49]
The name Sulayman
The Qur’anic Arabic form is Sulaymān, سليمان. Solomon is the conventional Biblical form in English and Salomon in French. The Qur’an does not derive the name etymologically; Hebrew explanations linking it to peace belong to philological and Biblical tradition.
Sources: [48], [49]
Seventeen named Qur’anic occurrences
Major reference works count seventeen explicit occurrences of Sulayman’s name in the Qur’an. His story is concentrated especially in Surahs al-Anbiya, al-Naml, Saba and Sad, with additional references in lists of prophets and in the rejection of sorcery accusations.
Sources: [8], [10], [48], [49]
A prophet who received revelation
Qur’an 4:163 includes Sulayman among those to whom Allah sent revelation, while 6:84 lists him among the guided descendants. His prophetic status is therefore explicit and independent of his political authority.
Sources: [3], [4], [48], [49]
Son of Dawud
The Qur’an places Sulayman directly after Dawud and states that Sulayman inherited from him. Canonical hadith repeatedly calls him Sulayman son of Dawud. This father-son relationship is securely established in Islamic primary sources.
Sources: [8], [9], [48], [49]
Sulayman inherits Dawud
Qur’an 27:16 states that Sulayman inherited Dawud. The surrounding verses immediately discuss knowledge and divinely granted abilities, so Muslim exegetes have debated whether the inheritance is primarily prophetic knowledge and kingship rather than ordinary estate property.
Sources: [8], [48], [49]
No secure Qur’anic civil dates
The Qur’an and canonical hadith provide no secure civil year for Sulayman’s birth, accession or death. Dates associated with the Biblical Solomon arise from historical and Biblical reconstruction and remain distinct from the Qur’anic record.
Sources: [48], [49]
Genealogy beyond Dawud
The Qur’an securely establishes Dawud as Sulayman’s father but does not name Sulayman’s mother or provide a detailed ancestry. Biblical and later Muslim sources expand his family history, but these details do not have the same status as the direct Qur’anic relationship.
Sources: [48], [49]
Knowledge and judgment
Qur’an 27:15 states that Allah gave knowledge to Dawud and Sulayman. Qur’an 21:78–79 also presents both as judges and says each received judgment and knowledge, while Sulayman was given the particular understanding of one dispute.
Sources: [6], [7], [48], [49]
The field damaged by sheep
Qur’an 21:78–79 recalls a dispute over a field damaged by sheep at night. Dawud and Sulayman both judge the case, and Allah gives Sulayman the particular understanding while affirming that both possessed sound judgment and knowledge.
Sources: [5], [6], [48], [49]
Knowledge produces gratitude
After receiving knowledge, Dawud and Sulayman praise Allah for favoring them over many believing servants. The Qur’anic presentation makes knowledge a cause for gratitude rather than superiority detached from its Giver.
Sources: [7], [48], [49]
An excellent servant
Qur’an 38:30 calls Sulayman an excellent servant. This positive divine evaluation is important when later traditions are compared with the Qur’an, especially narratives claiming that he abandoned monotheism late in life.
Sources: [34], [48], [49]
Constantly returning to Allah
The same verse describes Sulayman as one who repeatedly turns back to Allah. His Qur’anic portrait is therefore marked by repentance, devotion and spiritual return despite extraordinary political power.
Sources: [34], [48], [49]
Prayer for a unique kingdom
After a divine test, Sulayman asks Allah for forgiveness and for a kingdom that will not belong to anyone after him. Qur’an 38:35 presents the request as a prayer to the Bestower, not as independent magical ambition.
Sources: [39], [48], [49]
The kingdom as divine gift
The following verses describe wind and devils being subjected to Sulayman and call these powers Allah’s gift. Sulayman’s exceptional dominion is therefore explicitly attributed to divine bestowal.
Sources: [42], [48], [49]
The wind subjected to Sulayman
Qur’an 21:81, 34:12 and 38:36 state that the wind was subjected to Sulayman by Allah and moved by his command. The phenomenon is presented as a divinely granted sign associated with his exceptional kingdom.
Sources: [11], [31], [40], [48], [49]
A month’s journey morning and evening
Qur’an 34:12 describes the wind’s morning course as a month’s journey and its evening course likewise. The verse conveys extraordinary speed and reach without requiring a modern physical reconstruction of the mechanism.
Sources: [31], [48], [49]
A spring of molten copper
Qur’an 34:12 says that Allah caused a spring or stream of molten qitr, commonly rendered copper or brass, to flow for Sulayman. The wording is established; detailed industrial or archaeological interpretations go beyond what the verse states.
Sources: [31], [48], [49]
Jinn subjected by Allah’s permission
The Qur’an repeatedly describes jinn or devils working for Sulayman by permission of his Lord. Their subjection is part of Allah’s gift to him and does not present Sulayman as acquiring control through sorcery.
Sources: [12], [31], [48], [49]
Builders and divers
Qur’an 21:82 and 38:37 mention beings who dive and perform other works for Sulayman, including builders and divers. Their labor is part of the exceptional kingdom granted to him.
Sources: [12], [41], [48], [49]
Construction under Sulayman
Qur’an 34:13 says those working for Sulayman made sanctuaries or elevated structures, images, large basins and fixed cauldrons. The verse describes construction but does not itself name the Jerusalem Temple.
Sources: [32], [48], [49]
The jinn do not know the unseen
Qur’an 34:14 makes an explicit theological point: after Sulayman’s death became apparent, the jinn realized that had they known the unseen they would not have remained in humiliating labor. Their ignorance of the unseen is directly established.
Sources: [33], [48], [49]
Taught the speech of birds
Qur’an 27:16 records Sulayman saying that he and his people had been taught the speech of birds. The Qur’anic narrative then gives the hoopoe an active speaking role, making this gift central to the story.
Sources: [8], [48], [49]
Armies of jinn, humans and birds
Qur’an 27:17 says Sulayman’s armies of jinn, humans and birds were assembled and kept in organized ranks. His authority therefore extends across multiple categories of creation by divine grant.
Sources: [13], [48], [49]
The valley of ants
Qur’an 27:18 says Sulayman’s forces reached a valley of ants. The text names the setting functionally but does not provide coordinates or a secure modern geographical identification.
Sources: [14], [48], [49]
The ant warns its community
An ant warns the other ants to enter their dwellings lest Sulayman and his armies crush them unknowingly. Sulayman understands the statement, smiles, and immediately turns the moment into a prayer of gratitude.
Sources: [14], [15], [48], [49]
Sulayman’s prayer of gratitude
Qur’an 27:19 records Sulayman asking Allah to inspire him to thank Him for favors granted to him and his parents, to do righteous deeds, and to admit him among the righteous by divine mercy.
Sources: [15], [48], [49]
Reviewing the birds
Sulayman inspects the birds and notices the absence of the hoopoe. His initial threat is conditional: the bird must either face punishment or provide a clear justification. The narrative then immediately supplies the hoopoe’s evidence.
Sources: [16], [17], [48], [49]
The hoopoe reports from Saba
The hoopoe tells Sulayman that it has brought reliable news from Saba: a woman rules the people, possesses a magnificent throne, and she and her people prostrate to the sun rather than Allah.
Sources: [18], [19], [48], [49]
The Queen of Sheba is unnamed in the Qur’an
Qur’an 27:23–44 consistently describes a woman ruling Saba but never gives her a personal name. The familiar name Bilqis or Belqis belongs to later Islamic and regional tradition.
Sources: [2], [19], [48], [49]
Sun worship at Saba
The hoopoe reports that the ruler and her people prostrate to the sun instead of Allah. The narrative frames Sulayman’s engagement with Saba as a religious summons to submission to Allah, not merely a diplomatic contest.
Sources: [20], [48], [49]
Sulayman’s letter begins with the basmala
The ruler says she received a noble letter from Sulayman. Qur’an 27:30 gives its opening: “In the name of Allah, the Most Compassionate, the Most Merciful,” followed by the demand not to act arrogantly and to come in submission.
Sources: [21], [22], [48], [49]
The ruler consults her chiefs
The unnamed ruler asks her chiefs for counsel and says she does not decide such matters without them. Her advisers emphasize military strength but leave the final decision to her. The Qur’an portrays an organized political consultation.
Sources: [23], [24], [48], [49]
Sulayman refuses the diplomatic gift
When the delegation arrives, Sulayman refuses to be bought by wealth, saying what Allah has given him is better. The episode distinguishes his prophetic mission from ordinary acquisition of tribute.
Sources: [25], [48], [49]
Request to bring the throne
Before the Saba delegation arrives in submission, Sulayman asks his assembly who can bring the ruler’s throne to him. The episode displays the unusual resources of his court while keeping the ultimate gift attributed to Allah.
Sources: [26], [48], [49]
A powerful jinn offers to bring it
A powerful jinn says he can bring the throne before Sulayman rises from his council and describes himself as strong and trustworthy. The Qur’an presents this as an offer, not the final means by which the throne appears.
Sources: [27], [48], [49]
The person with knowledge of the Book
Qur’an 27:40 says that one who possessed knowledge from the Book offered to bring the throne before Sulayman’s glance returned and then did so. The Qur’an does not name this person.
Sources: [28], [48], [49]
The name Asif ibn Barkhiya in later tradition
Classical exegetical and narrative traditions often identify the person with knowledge of the Book as Asif ibn Barkhiya or propose other identities. Because the Qur’an leaves him unnamed, these identifications remain reported traditions rather than established Qur’anic facts.
Sources: [48], [49]
The throne appears before Sulayman
Sulayman sees the throne placed before him and responds not with self-glorification but by calling it a favor from his Lord and a test of whether he will be grateful or ungrateful.
Sources: [28], [48], [49]
Power as a test of gratitude
Sulayman explicitly states that whoever is grateful benefits himself, while Allah remains self-sufficient and generous if a person is ungrateful. Extraordinary power is therefore interpreted as a moral test.
Sources: [28], [48], [49]
The throne is altered as a test
Sulayman orders the throne to be disguised so that the ruler’s recognition can be observed. When shown the altered throne, she responds cautiously that it appears to be the same.
Sources: [29], [30], [48], [49]
The crystal or glass-paved palace
The ruler is invited to enter a palace whose floor she mistakes for water, then learns that it is paved with crystal or glass. The Qur’an gives this architectural detail but does not supply the extensive embellishments found in later legends.
Sources: [2], [48], [49]
The ruler submits to Allah
At the end of the Saba episode, the ruler acknowledges that she wronged herself and declares submission with Sulayman to Allah, Lord of the worlds. Her final act is explicitly theological.
Sources: [2], [48], [49]
Bilqis is a later name
The name Bilqis, Belqis or variants became deeply established in Islamic literature, folklore and art. It is not stated in the Qur’an, so it belongs to reception history rather than the explicit primary text.
Sources: [48], [49]
The Qur’an denies Sulayman’s unbelief through magic
Qur’an 2:102 explicitly says that Sulayman did not disbelieve; rather, the devils disbelieved and taught people magic. The verse decisively separates Sulayman from the sorcery attributed to his reign in later accusations.
Sources: [10], [48], [49]
The magical ring belongs to later folklore
Stories of a seal or ring granting Sulayman magical dominion became influential in later Jewish, Islamic and occult literature. The Qur’an does not attribute his authority to a ring; it attributes his gifts directly to Allah.
Sources: [10], [48], [49]
The noble horses in Surah Sad
Qur’an 38:31–33 recounts noble swift horses presented to Sulayman and his intense reaction after they disappear from view. The wording of the final action has generated significant interpretive disagreement.
Sources: [35], [36], [37], [48], [49]
Did Sulayman strike or slaughter the horses?
The Arabic of Qur’an 38:33 permits interpretive debate over whether Sulayman stroked the horses’ legs and necks or struck them. Later exegetes differ, and the Qur’an does not justify presenting one elaborate version as certain.
Sources: [37], [48], [49]
A body cast upon the throne
Qur’an 38:34 states that Allah tested Sulayman and placed a body upon his throne, after which Sulayman turned back to Allah. The verse itself does not identify the body or narrate the detailed circumstances.
Sources: [38], [48], [49]
The identity of the body is uncertain
Classical tafsir contains multiple explanations of the “body” placed on Sulayman’s throne, including narratives tied to his family or loss of rule. None is named by the Qur’an itself, so the precise identity remains uncertain.
Sources: [38], [48], [49]
Forgiveness, gift and good return
Sulayman asks Allah for forgiveness before requesting the unique kingdom. The Qur’anic sequence ends by affirming that he has nearness to Allah and a good final return, reinforcing the positive prophetic evaluation.
Sources: [39], [43], [48], [49]
The hadith of Sulayman’s wives
Canonical hadith reports Sulayman intending to visit many wives in one night so that each would bear a fighter for Allah’s cause. The reports vary in the stated number of wives but agree on the central lesson that he did not say “if Allah wills.”
Sources: [44], [46], [48], [49]
The lesson of saying “if Allah wills”
Prophet Muhammad ﷺ explains in canonical hadith that had Sulayman said “if Allah wills,” his intended outcome would have been fulfilled. The narration is used as a lesson in linking human plans to Allah’s will.
Sources: [44], [47], [48], [49]
Death while leaning on his staff
Qur’an 34:14 says Sulayman’s death was not recognized by the jinn until a creature of the earth ate his staff and he fell. The episode makes mortality and the limits of created knowledge central to his final Qur’anic scene.
Sources: [33], [48], [49]
Jerusalem and Temple traditions
Biblical, Jewish, Christian and Islamic traditions strongly associate Solomon with Jerusalem and the Temple. Qur’an 34:13 mentions structures built for Sulayman but does not explicitly name the Jerusalem Temple. The association is historically important but distinct from direct Qur’anic wording.
Sources: [32], [48], [49]
Sulayman’s legacy in Islam
Sulayman’s Islamic legacy combines prophecy, knowledge, political power, gratitude, judgment and extraordinary dominion over wind and jinn. The Qur’an rejects sorcery accusations, preserves his monotheism, and repeatedly shows him returning exceptional gifts to Allah through gratitude and submission.
Sources: [10], [15], [43], [45], [48], [49]
Source-sensitive points
established
The Qur’an explicitly includes Sulayman among recipients of revelation and guided prophets.
Sources: [3], [4]
established
Sulayman is the son and successor of Dawud in the Islamic primary sources.
Sources: [8], [9]
established
Qur’an 2:102 explicitly denies that Sulayman disbelieved and assigns the teaching of magic to the devils.
Sources: [10], [49]
established
Sulayman asks Allah for a uniquely granted kingdom and the Qur’an presents extraordinary powers as Allah’s gift.
Sources: [39], [42]
established
The Qur’an explicitly states that Allah subjected the wind to Sulayman.
Sources: [11], [31]
established
The Qur’an explicitly states that jinn or devils worked for Sulayman by Allah’s permission.
Sources: [12], [31]
established
Qur’an 34:14 explicitly demonstrates that the jinn did not know the unseen.
Sources: [33], [48]
established
Qur’an 27:16 states that Sulayman was taught the speech of birds.
Sources: [8], [18]
established
The Qur’an narrates Sulayman understanding the warning of an ant and responding with gratitude.
Sources: [14], [15]
established
The Qur’anic ruler of Saba is a woman, but the Qur’an does not give her a personal name.
Sources: [19], [48]
reported
The name Bilqis or Belqis for the Queen of Sheba belongs to later Islamic tradition.
Sources: [48], [49]
reported
Identifying the person with knowledge of the Book in Qur’an 27:40 as Asif ibn Barkhiya is a later exegetical tradition.
Sources: [28], [49]
established
Qur’an 27:40 states that the throne was brought before Sulayman with extraordinary speed.
Sources: [27], [28]
established
Qur’an 27:44 ends with the ruler of Saba declaring submission with Sulayman to Allah, Lord of the worlds.
Sources: [1], [2]
reported
A magical ring or seal as the source of Sulayman’s power belongs to later folklore and is not the Qur’anic explanation of his authority.
Sources: [10], [49]
disputed
The precise action Sulayman performs toward the horses in Qur’an 38:33 is exegetically disputed.
Sources: [37], [49]
uncertain
Qur’an 38:34 mentions a body cast upon Sulayman’s throne but does not identify it.
Sources: [38], [48]
uncertain
The Qur’an mentions constructions made for Sulayman but does not explicitly identify them as the Jerusalem Temple.
Sources: [32], [48]
uncertain
No secure civil birth, reign or death dates for Sulayman are established by the Qur’an or canonical hadith.
Sources: [48], [49]
established
Qur’an 34:14 states that Sulayman’s death became apparent after a creature of the earth ate his staff and he fell.
Sources: [33], [49]
Relationships
Dawud
child · established
Historical affiliations
Children of Israel
member of community · nation · established
Jerusalem
legacy association · city · probable
Sheba (Saba)
legacy association · kingdom · established
Contributions
Tawhid and gratitude for divine gifts
Sulayman’s Qur’anic example links extraordinary gifts to gratitude, righteous action and submission to Allah rather than self-glorification. His prayer after hearing the ant and his response when the throne appears both frame power as a test of gratitude.
religious · established
Governance under moral accountability
Sulayman’s rule is portrayed through organized authority, verification of information, diplomatic communication and refusal to reduce his mission to material gifts. His power remains accountable to Allah.
political · established
Knowledge and discerning judgment
The Qur’an presents knowledge as a divine gift shared by Dawud and Sulayman and gives Sulayman a particular understanding in a legal dispute. This became an enduring model of knowledge joined to judgment and gratitude.
scholarly · established
Stewardship of exceptional resources
Wind, jinn labor, construction and organized forces are presented as divinely granted capacities rather than autonomous magic. The Qur’anic emphasis is on ordered service, work and gratitude for resources placed under Sulayman’s authority.
social · established
Clarifying magic, jinn and the unseen
The Qur’an explicitly rejects the claim that Sulayman disbelieved through magic and later shows that the jinn serving him did not know the unseen. His story therefore establishes important theological boundaries around magic, jinn and knowledge of the ghayb.
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