An-Naml (The Ant)

15. “And certainly We gave David and Solomon knowledge and they both said: ‘Praise belongs to Allah, Who has favoured us above many of His believing servants’.”

The knowledge which has been given to David and Solomon may be the knowledge of Judgment; its reference is the verse which says:

“…and We gave him wisdom and a clear judgment”,1

and also with reference to the verse which says:

“…and unto each (of them) We gave wisdom and knowledge…”2

And it may be the knowledge of speaking with the birds, with reference to the verse which says:

“…We have been taught the language of the birds…”3 ,

or it may be the knowledge of making the coat of mail, as the Qur’an says:

“…And We taught him the art of making the coat of mail…”4

But it is better to render the Qur’anic word /‘ilm/ in a general sense, that is the knowledge of administration of the country.

However, this verse speaks about two other great Divine prophets: David and Solomon. Of course, there is only a hint to David but Solomon is explained more.

Mentioning a part of the life story of these two prophets next to the story of Moses (as) is for the sake that these two prophets were from among the prophets of the Children of Israel, too.

The difference between their history and the history of other prophets is that these were more successful to establish a great government because of mental and social receptivity of the atmosphere of the Children of Israel, and they could expand the Divine religion by the help of their governmental power.

Therefore, the style of explanation of the life story of other prophets, who encountered the severe opposition of their nations and sometimes they were expelled from their home and city, is not seen here, and the explanations are totally different. This clearly shows to what extend the difficulties may be solved and the path can become level if the Divine callers succeed to form a government.

However, here the words are about knowledge, ability, power, and dignity. It speaks about the submission of the birds and other creatures and, finally, about the severe struggle against idolatry through the way of logical invitation and, then, enjoying the power of government. And these things are the qualities that separate the life story of these two prophets from that of other prophets.

It is interesting that the Holy Qur’an here has begun the statement with the issue of the ‘merit of knowledge’ which is the foundation of a righteous and powerful government.

It says:

“And certainly We gave David and Solomon knowledge…”

A great deal of commentators have tried very much to find out what kind of knowledge it is that Allah bestowed on David and Solomon, and it is stated here ambiguously and not definitely, and as it was precisely said at the beginning of the commentary of the verse, some commentators, relying on some other verses of the Qur’an, have considered it ‘the knowledge of judgment’:

“…and We gave him wisdom and clear judgment.”5 “…and unto each (of them) We gave wisdom and knowledge…:6

And some commentators also with frame of reference to the verses under discussion, which speak of ‘the language of the birds’ have counted this knowledge as the knowledge of speaking with birds, while some others, with frame of reference to the verses that talk of the knowledge of ‘making the coat mail’, have specified this knowledge to it.

However, it is clear that ‘knowledge’, hare, has a vast meaning which includes the knowledge of monotheism, religious belief, religious laws, knowledge of judgment, and all knowledge and information which have been necessary for the formation of such extensive and powerful government.

Its reason is that the establishment of a divine government basing on justice which is an equipped and free government, is not possible without enjoying a complete knowledge. Thus, the Qur’an specifies the rank of knowledge in the human society and in establishment of government as the first stone of the foundation of this building.

And next to this sentence, from the tongue of David and Solomon, it continues saying:

“…and they both said: ‘Praise belongs to Allah, Who has favoured us above many of His believing servants’.”

It is interesting that immediately after stating the great merit of ‘knowledge’ it speaks of ‘thanksgiving’ in order to make it clear that there is a thanksgiving for every blessing, and the reality of thanksgiving is that every blessing should be used in the same way that it has been created for; and these two great prophets did their best from their knowledge in formation of a Divine government.

By the way, they introduced the criterion of their own superiority to others by having ‘knowledge’, not by having power and government, and they also applied thanksgiving for having knowledge not for other merits, because all values belong to ‘knowledge’ and all powers originate from ‘knowledge’.

This point is also noteworthy that they did thank for governing over a faithful people, since governing over a corrupted group, who are disbelievers, is not an honour.

There arises a question here that why did they say in their thanksgiving that ‘He had favoured them above many of His believing servants’ and they did not say over all believing people, though they were prophets who were above all the people of their time?

Using this kind of meaning may be for observing the principles of discipline and humility that one, in any rank, must not think of oneself above all.

Or it is for the sake that they did not consider only a particular part of time but they considered the whole times, and we know that there have been some greater prophets than them during the history of man.