QUR'ANIC DIFFICULTY:
The Qur'an's Portrayal of Solomon and the Communion of Jinn: A Theological Examination
A Scholarly Critique for Muslim-Christian Dialogue
By Dr. Maxwell Shimba
Shimba Theological Institute
Introduction
One of the most common criticisms advanced by Muslim apologists against the Holy Bible concerns its portrayal of God's prophets. It is frequently argued that the biblical narratives describe prophets committing serious moral failures, and that such portrayals demonstrate corruption within the biblical text. Muslims generally maintain that God's prophets were protected from major sins and therefore reject many biblical accounts concerning Noah, David, Solomon, Peter, and others.
The purpose of this study is not to revisit the biblical doctrine regarding the humanity of the prophets or defend why Scripture records both their virtues and failures. Rather, this article applies the same evaluative standard to the Qur'an itself.
If it is considered unacceptable for Scripture to portray God's prophets in ways that diminish their holiness, an important question must also be asked:
Does the Qur'an itself attribute actions to Solomon that raise serious theological concerns?
Specifically, does the Qur'an portray Solomon as exercising authority over jinn—identified in several Qur'anic passages as devils or satans—in a manner that appears inconsistent with the biblical understanding of God's relationship with evil spirits?
The Biblical Position Regarding Demons
The Holy Bible consistently presents demons as fallen spiritual beings opposed to God.
James writes:
"You believe that God is one; you do well. Even the demons believe—and shudder."
(James 2:19)
The Gospels further demonstrate that demons possess accurate theological knowledge.
Mark records:
"Whenever the unclean spirits saw Him, they fell down before Him and cried out, 'You are the Son of God.'"
(Mark 3:10–11)
Likewise, Luke writes:
"What have you to do with me, Jesus, Son of the Most High God? I beg you, do not torment me."
(Luke 8:28–31)
Thus demons acknowledge:
the existence of the one true God,
the divine authority of Christ,
the certainty of their future judgment.
Yet despite this knowledge, Scripture never presents demons as servants of God's covenant people.
Scripture Forbids Fellowship with Demons
The Apostle Paul issues an unequivocal prohibition:
"You cannot drink the cup of the Lord and the cup of demons."
(1 Corinthians 10:19–22)
Again he asks:
"What fellowship has light with darkness?... What accord has Christ with Belial?"
(2 Corinthians 6:14–16)
The theological principle is unmistakable.
God's servants do not cooperate with demonic powers.
There is no spiritual partnership between God's kingdom and Satan's kingdom.
Even the Demons Recognize This Principle
Matthew records the words of demons addressing Jesus:
"What have You to do with us, Son of God?"
(Matthew 8:28–29)
Their question reflects an obvious reality.
The kingdom of God and the kingdom of darkness share no common mission.
The New Testament consistently depicts Christ casting demons out—not employing them.
The Qur'an's Description of Solomon
The discussion becomes particularly significant when examining the Qur'anic narrative concerning Solomon.
Surah 21 states:
"And of the Satans were some who dived for him and did other work besides."
(Surah 21:81–82)
Surah 27 records:
"An Ifrit from among the jinn said, 'I will bring it to you before you rise from your place.'"
(Surah 27:38–40)
Surah 34 likewise declares:
"And of the jinn were those who worked before him by permission of his Lord..."
(Surah 34:12–14)
These passages describe supernatural beings laboring under Solomon's authority.
Classical Islamic Interpretation
The classical Muslim commentator Ibn Kathir accepts these passages in their straightforward sense.
He explains that:
an enormous Ifrit offered to transport the Queen of Sheba's throne;
Solomon commanded these jinn;
Allah had subjected them to Solomon's authority;
they carried out construction projects;
they built structures,
fashioned statues,
made enormous basins,
and performed numerous other tasks.
According to Ibn Kathir, this miraculous authority served as evidence of Solomon's prophetic office.
The Central Theological Question
At this point an important theological question arises.
If the Bible consistently teaches that God's servants must never maintain fellowship with demonic powers, how should one understand the Qur'an's description of Solomon commanding jinn to perform his work?
Muslim scholars generally distinguish between ordinary jinn and devils (shayāṭīn), emphasizing that not all jinn are evil. Indeed, the Qur'an itself speaks of believing and unbelieving jinn (Surah 72). However, several Qur'anic passages—including Surah 21:82 in many translations—explicitly mention shayāṭīn ("satans") performing work for Solomon, while Surah 34 refers to jinn working by God's permission. This raises an interpretive question: How should these passages be harmonized, and what precisely is the nature of these beings under Solomon's authority?
If the beings described are truly evil spirits, the narrative appears difficult to reconcile with the biblical prohibition against cooperation with demonic powers.
If, however, they are understood as a distinct class of created beings acting under God's command and not in rebellion, then the Qur'anic account differs fundamentally from the biblical concept of demons. The discussion therefore turns not merely on translation, but on differing theological frameworks.
The Biblical Portrait of Solomon
The Old Testament attributes the construction of Solomon's kingdom and temple to human workers.
The historical books describe:
Israelite laborers,
skilled craftsmen,
stonecutters,
carpenters,
bronze workers,
officials,
and builders.
See:
1 Kings 3–8
1 Chronicles 22
1 Chronicles 28–29
2 Chronicles 2–7
No biblical text attributes the building of God's Temple to demons or evil spirits.
Instead, the Temple is portrayed as the work of God's covenant people under divine blessing.
A Further Qur'anic Difficulty
The Qur'an also states:
"They followed what the satans recited concerning Solomon's kingdom..."
(Surah 2:102)
The passage continues by denying that Solomon practiced sorcery while accusing the satans of teaching magic.
This raises another theological question.
If satans spread falsehood concerning Solomon, why does the Qur'an elsewhere associate Solomon's reign with supernatural beings identified in some passages as satans or shayāṭīn?
Does this distinction require a more nuanced interpretation than is often assumed?
The Question of Revelation
Another passage introduces an additional issue.
Surah 22:52 states:
"Never did We send a messenger or prophet before you but that Satan cast into his recitation..."
Although Islamic scholars interpret this verse in various ways, Christian critics have argued that it raises questions regarding prophetic revelation and the possibility of satanic interference.
From a Christian theological perspective, this naturally prompts discussion regarding the origin of narratives that appear inconsistent with earlier biblical revelation.
Conclusion
The central issue examined in this study is not whether Solomon possessed extraordinary authority.
Both the Bible and the Qur'an acknowledge that Solomon received unique wisdom and exceptional blessings from God.
Rather, the question concerns the nature of the beings placed under his authority and whether the Qur'anic portrayal is compatible with the biblical doctrine of holiness and separation from demonic powers.
For Christians, Scripture consistently teaches that God's servants confront evil spirits, rebuke them, and cast them out—they do not cooperate with them in fulfilling God's purposes. The Temple of the Lord is built through the obedience of God's people, not through fellowship with the powers of darkness.
Muslim exegetes generally respond that the jinn who served Solomon did so solely by Allah's command and that divine sovereignty over all creation removes any theological difficulty. This explanation deserves careful consideration within Islamic theology. Nevertheless, from the standpoint of biblical theology, the Qur'anic portrayal remains a significant point of discussion because it differs substantially from the biblical understanding of God's relationship with demonic powers.
Accordingly, this issue remains an important subject for respectful Muslim-Christian dialogue. Rather than caricaturing one another's beliefs, both communities should examine the relevant texts carefully, compare their theological assumptions honestly, and pursue truth through rigorous scholarship and mutual respect.
Soli Deo Gloria
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