Solomon vs. Sulaymān: Scripture, Story, and the Struggle for Prophetic Ownership

Both the Bible and the Qur’an claim Solomon—Sulaymān in Arabic—as a towering figure in divine history. Revered in Judaism, Christianity, and Islam, his name evokes wisdom, grandeur, and mystery. But how closely do these portrayals align? Are we looking at the same man—or two entirely different constructs?

This post examines Solomon as portrayed in the Bible and the Qur’an, comparing the texts point-by-point. The result is a deeper understanding of how Islam reinterprets prior traditions—and how those reinterpretations often conflict with the historical and literary context of the original figure.

1. Status and Identity: King, Prophet, or Both?

The Biblical Solomon (King First, Complex Figure)

  • Status: King of Israel, son of David. Not a prophet.

  • Function: Known for his political acumen, administrative genius, temple construction, and wisdom.

  • Moral Arc: Starts well, ends poorly. His foreign marriages and idolatry are condemned in 1 Kings 11.

“His heart was not fully devoted to the LORD his God… Solomon did evil in the eyes of the LORD.”
— 1 Kings 11:4–6

The Qur’anic Sulaymān (Prophet-King, Sinless Hero)

  • Status: Both prophet (nabī) and king (malik).

  • Function: Commands jinn, wind, animals. Performs miracles and rules with perfect justice.

  • Moral Arc: No moral failure; portrayed as divinely guided throughout.

“And We gave understanding of the case to Sulaymān, and to each [of them] We gave judgment and knowledge.”
— Qur’an 21:79

🢒 Critical Contrast:
The Bible offers a historically grounded, morally complex monarch. The Qur’an elevates him to an infallible prophet, erasing moral failure and inserting supernatural elements—likely to fit Islam’s model of idealized prophethood.

2. Relationship with the Unseen: No Jinn in Jerusalem

Bible:

  • No control over spirits or animals.

  • Wisdom attributed to God, not magical powers.

  • Engages in diplomacy, poetry, architecture—not sorcery.

Qur’an:

  • Commands jinn (Qur’an 34:12–14), understands animals (Qur’an 27:18–22), controls wind.

  • Jinn build his monuments and fear him—even after death.

  • Divine miracles and supernatural dominion define his rule.

🢒 Critical Contrast:
The Qur’an presents a theocratic sorcerer-king, unlike anything in biblical or historical tradition. This divergence suggests Islamic incorporation of late Jewish folklore—especially the Testament of Solomon, which predates Islam by centuries and includes similar themes of jinn (demons) under Solomon’s command.

3. The Queen of Sheba: Trade Partner or Convert?

Bible (1 Kings 10):

  • The Queen visits Solomon to test his wisdom.

  • Impressed by his court and wealth.

  • No religious conversion, only mutual admiration.

“She said to the king: ‘The report I heard… was true… But I did not believe these things until I came…’”
— 1 Kings 10:6–7

Qur’an (Surah 27:20–44):

  • The Queen is deceived by a mirage-like palace floor.

  • Concludes by submitting to Allah alongside Sulaymān.

“She said, ‘My Lord, I have wronged myself, and I submit with Sulaymān to Allah…’”
— Qur’an 27:44

🢒 Critical Contrast:
In the Bible, the Queen remains a sovereign and equals Solomon in dialogue. In the Qur’an, her story ends in subjugation and conversion, reinforcing the Qur’anic theme of prophets being superior to all rulers.

4. Solomon’s Death: History or Hidden Corpse?

Bible (1 Kings 11:43):

  • Solomon dies peacefully and is buried.

  • No supernatural events occur around his death.

Qur’an (Surah 34:14):

  • Sulaymān dies while standing, leaning on a staff.

  • His corpse is not noticed by the jinn until a termite chews through the staff.

“...when We decreed death for him, nothing indicated to them his death except a creature of the earth eating his staff.”
— Qur’an 34:14

🢒 Critical Contrast:
The Qur’anic story reads like allegory or fable, not history. No external sources—Jewish, Christian, or secular—mention such a bizarre occurrence. It’s more consistent with storytelling traditions than revelation.

5. Wisdom: Divine Gift or Divine Office?

Bible:

  • Solomon receives wisdom in a dream (1 Kings 3).

  • Uses wisdom to judge disputes, compose proverbs, and write philosophical works (Proverbs, Ecclesiastes, Song of Songs).

  • Wisdom is practical, poetic, and theological.

Qur’an:

  • Wisdom is briefly acknowledged, but the emphasis is on Sulaymān's miraculous control, military campaigns, and judicial decisions.

  • No preserved proverbs or discourses.

“And to Sulaymān We subjected the wind...”
— Qur’an 21:81

🢒 Critical Contrast:
Biblical Solomon is remembered for intellectual contributions, Qur’anic Sulaymān for miraculous dominion. The latter lacks the literary legacy and philosophical depth that define Solomon’s wisdom in Jewish and Christian tradition.

6. Source Analysis: Where Did the Qur’anic Solomon Come From?

  • The Qur’anic portrayal of Sulaymān mirrors motifs from Jewish apocryphal works (Testament of Solomon, Talmudic tales), not the Hebrew Bible.

  • These tales circulated in the Middle East during late antiquity, including South Arabia and Persia, where Muhammad likely encountered them.

  • The Islamic narrative reshapes these elements to emphasize tawḥīd, prophetic infallibility, and Islam’s exclusive claim on truth.

🢒 Conclusion:
Rather than correcting prior scripture, the Qur’an absorbs and recasts late Jewish folklore—transforming Solomon from a historical king with human flaws into a miracle-wielding Islamic prophet with no parallel in ancient history.

Final Thoughts: The Battle for the Past

Solomon’s identity has become a battleground. The Bible presents a complex human ruler—wise, but flawed. Islam reimagines him as a flawless prophet and supernatural ruler. The Qur’anic Sulaymān diverges not only from the Bible but also from all historically credible accounts.

What we are left with is a figure tailored to theological needs, not historical truth.

Is this divine revelation—or revisionist invention?

Reader Challenge:

If you believe the Qur’anic portrayal of Sulaymān is historically and theologically accurate, we welcome your response. But please support it with primary Islamic sources (Qur’an, Hadith, Tafsir) and objective historical data—not tradition or belief.

Truth does not fear comparison. Let the texts speak.

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