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﴿40﴾ قَالَ الَّذِي عِندَهُ عِلْمٌ مّـِنَ الْكِتَابِ أَنَاْ ءَاتِيكَ بِهِ قَبْلَ أَن يَرْتَدَّ إِلَيْكَ طَرْفُكَ فَلَمَّا رَءَاهُ مُسْتَقِرّاً عِندَهُ قَالَ هَذَا مِن فَضْلِ رَبّـِي لِيَبْلُوَنِي ءَأَشْكُرُ أَم أَكْفُرُ وَمَن شَكَرَ فَإِنَّمَا يَشْكُرُ لِنَفْسِهِ وَمَن كَفَرَ فَإِنَّ رَبّـِي غَنِيٌّ كَرِيمٌ

40. “ One with whom was some knowledge (of a part) of the (Divine) Book said: ‘I will bring it to you before your eye twinkles’. Then when he saw it settled before him, he said: ‘ this is of the grace of my Lord that He may try me whether I am grateful or am ungrateful; and whoever is grateful, verily he is grateful for his own soul, and whoever is ungrateful, then my Lord is Self-Sufficient, Bounteous.”

Commentary:

      It is narrated from Imam Hādī (a.s.) that the one with whom was some knowledge (of a part) of the Divine Book was ’Āsif Burkhiyā, Solomon’s minister and his sister’s son.[1] Imam Bāqir (a.s.) said: ‘The great name of the Allah contains seventy three letters and ’Āsif-ibn-Burkhiyā knew only one letter of it, by the power of which he did such a surprising thing.” [2]

This verse indicates that the second person who demanded to bring Bilqiys’ throne was a righteous man who had a

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considerable part of knowledge of the Divine Book, as the Qur’ān says about him:

And when Solomon agreed with that matter, he brought the throne of the Queen of Sheba there, in front of Solomon, in a very short moment by using his spiritual power. The verse continues saying about Solomon:

Then Solomon added:

The Commentators have cited many things that who this person was, where from he obtained this wonderful power, and what the objective of the knowledge of Divine Book was.

But the apparent of the verse shows that this person was one of the specific faithful companions of Solomon whose name has often been introduced in history books as ‘’Āsif Burkhiyā’ who was Solomon’s minister and his sister’s son.

The purpose of ‘the knowledge of the Book’ is having some information from the content of the Divine Book. It was a deep knowledge which made it possible for him to do such an extraordinary action. Some believe that the purpose of it was ‘Preserve Tablet’, the same tablet of the knowledge of Allah that this person knew a part of it. It was by the same reason that he could bring the throne of the Queen of Sheba at the presence of Solomon in a very short moment.

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Many of the commentators, and others, have thought that this faithful person had known ‘the Exalted Name of Allah’; the same great name before which everything becomes humble and gives man an extraordinary power.

This point is necessary to be mentioned that, contrast to what many people think, knowing the Exalted Name of Allah does not mean that one says a proper word and gains those abundant wonderful effects; but the purpose is to be qualified with that qualification of that name. That is, he must create the quality and meaning of that Divine Name inside his soul so that, from the point of knowledge, piety, faith, and morals, he develops and he himself becomes an example of that Name. This spiritual development, which is a ray from that Exalted Name of Allah, creates such an extraordinary power in man. [1]

Upon the Qur’ānic sentence: “I will bring it to you before your eye twinkles”, commentators have delivered different considerations. But, regarding to other verses of the Qur’ān, its reality can be found out. Sura ’Ibrahīm, No. 14, verse 43 says: “… Their eyes (and eyelids) not blinking …” which implies that on the Hereafter Day people will be so terrified that their eyes will be in a gazing state and even their eyelids do not blink.

Thus, the purpose of this Qur’ānic sentence is that before Solomon had time enough to blink, that person could bring the throne of the Queen of Sheba before him.

* * * *

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Some Points:

1) Among the questions arise in relation with these verses is that why Solomon, who was the prophet of Allah and had miracles, himself did not do this extraordinary action and ’Āsif Burkhiyā achieved it.

Answer: It might be for the sake that ’Āsif was Solomon’s legate, and Solomon wanted to introduce him to all in that sensitive time. And, there is a detailed tradition narrated from the tenthImam, Ali-ibn-Muhammad-il-Hādī, cited in the commentary of ‘Ayyāshī, by which he (a.s.) gave the same answer to Yahy-ibn-’Aktham. [1]

2) In the abovementioned verses, as well as in Sura Al-Qasas, No. 28, verse 26 the most important condition for a good worker is stated two things: A. Ability; B. Trust-worthiness. In other words, Power and trust are two important conditions. Of course, sometimes there are some occasions that man’s mental and ethical fundaments require that he possesses this quality, (as it is said about Moses in Sura Al-Qasas); and sometimes the system of the society and righteous government requires that a jinn be necessarily qualified with these two qualifications. However, no small or great affair of the society is doable without existing these two conditions, whether they originate from piety or from the legal system of the society.

3) The difference between ‘knowledge of a part of the Book’ and ‘the knowledge of the Book’.

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In the verses under discussion the one, who brought the throne of the Queen of Sheba before Solomon in the shortest time, has been introduced as “One with whom was some knowledge (of a part) of the (Divine) Book”, while in Sura Ar-Ra‘d, No. 13, verse 43 the Qur’ān says: “…Say: ‘Allah is sufficient as a witness between me and you and he with whom is the knowledge of the Book.”

Abūsa‘īd Khidry narrates a tradition from the holy Prophet (p.b.u.h.) and says: “I asked him about the meaning of the ‘one with whom was some knowledge (of a part of the (Divine) Book’, (which is found in the story of Solomon). He answered: ‘He was the inheritor of my brother Solayman-ibn-Dāwūd’. I inquired: “Whom is it about the one: ‘with whom is the knowledge of the Book’?” He answered: ‘He is my brother Ali-ibn-Abi-Tālib’ (a.s.)” [1]

Paying attention to the difference between the meaning of the holy phrase: “Some knowledge (of a part) of the (Divine) Book,” which is used for a constituent knowledge, and the holy phrase: “The knowledge of the Book’, which refers to a universal knowledge, makes it clear that how far was the distance between the knowledge of ’Āsif and the knowledge of Ali (a.s.).

Asit wassaid inthe above, some Islamic narrations indicate that the Exalted Name of Allah contains seventy three letters one of which ’Āsif-ibn-Burkhiyā knew and he could do such an extraordinary action. There are seventy two letters of it with

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the Imams of Ahl-ul-Bayt (a.s.) and a letter is particular to the Pure Essence of Allah. [1]

4) When the haughty mammonists sit on the throne of power, they forget everything but themselves. Like Qārūn (Croesus) who used to say: “Said he (Korah): ‘I have been given this (wealth) only because of a knowledge that is in me,’ …” [2] They think that all the wealth and possibilities that they have obtained are absolutely from their own side, not from any other source. But the proper servants of Allah, for every thing they gain, they say: “This is of the grace of my Lord (to me).” [3]

It is interesting that Solomon said this sentence not only when he saw the throne of the Queen of Sheba in front of Him, but also he added: “… that He may try me whether I am grateful or am ungrateful,…”[4]

Formerly we reiterated in this very Sura that Solomon said all his merits and bounties are from Allah, and he humbly asks Him to grant him the chance of being gratitude for them and to give himsuccess tobe able to get His pleasure because of them.

Yes, this fact is the criterion of recognizing the sincere monotheists from haughty mammonists, and this is the manner of the noble persons with capacity and personality comparing those haughty ones who have no capacity.

It has become common that some apparently Muslims write only the Solomon’s sentence: “This is of the grace of my Lord” at the top of the arrival door of their castles without

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having any belief in it and that it has any trace in their deeds. But it is important that this meaning could be seen not only at the top of their arrival door, but also in all aspects of their lives and in their hearts so that their behaviour shows that they consider them all from the grace of Allah and try to thank Him by their deeds.

The Virtues of Amir-ul-Mu’mineen and Ahl-ul-Bayt (a.s.)

The verse under discussion remarks: “One with whom was some knowledge (of a part) of the (Divine) Book said: ‘ I will bring it to you before your eye twinkles.’ …”, but at the end of Sura Ar-Ra‘d, No. 13, Allah says to His Messenger (p.b.u.h.): “And those who disbelieve say: ‘You are not a messenger’. Say: Allah is sufficient as a witness between me and you and he with whom is the knowledge of the Book.”[1] Some Islamic traditions indicate that the purpose of ‘the one with whom is the (whole) knowledge of the Book’ is Ali-ibn-Abītālib (a.s.). When a person who knows a part of the Book brings the throne of Bilqiys to Solomon in a twinkling of eye, then how much power has, in his lifetime, the one who knows the knowledge of the whole Book?

Imam Sādiq (a.s.) says: “The knowledge of the one with whom was the knowledge of a part of the Book comparing Ali’s knowledge is like the amount of water which is on the wing of a fly with respect to a sea.”[2]

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Another tradition indicates that Imam Sādiq (a.s.), pointing to his chest, said: “And with us, by Allah, is the knowledge of the Book utterly.”[1]

Some Islamic traditions indicate that, disregard to time and place, Imams, the infallible, (a.s.) can attend in some places. For example, Imam Jawād (a.s.) at the moment of his father’s martyrdom, went from Medina to Tūs. Imam Kāzim (a.s.) came out of his prison and presented in Medina. At the time of his captivity, Imam Sajjād (a.s.) went to Karbalā and buried his father’s body, Imam Hussayn (a.s.). Before his martyrdom, Imam Hussayn (a.s.) took a handful of the soil of Karbalā and gave it to Um-us-Salamah in Medina. Therefore, folding of the earth miraculously and rapidly by Imams has happened and has some particular records. (Tafsīr-i-Atyab-ul-Bayān).

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