Exegesis of the saying of Allah the Exalted: “And to Solomon [We subjected] the wind, whose morning journey was a month and whose evening journey was a month”

Then He, the Exalted and Sublime, said: This is the beginning of today's lesson. He said: The author said: "And We subjected to Sulayman... and only what is quantified and subjected, because the wind is in the accusative case, so it is necessary to estimate a governing verb that completes the accusative. Here, yes, we estimate what is appropriate, which is 'We subjected it for him,' as that came in another verse:

So We subjected to him the wind blowing by his command, gently, wherever he directed,

فَسَخَّرْنَا لَهُ الرِّيحَ تَجْرِي بِأَمْرِهِ رُخَاءً حَيْثُ أَصَابَ

[Surah Sad: 36]. And his saying:

To Solomon

لسليمان

'From Sulayman'—he is the son of Dawud, and Allah the Exalted granted him the message and kingship, a great kingship that should not be for anyone after him, because Allah subjected for him the humans and the jinn. And his saying:

The wind

الريح

'It is the air'—Allah subjected it for him, meaning He made it submissive so that it moves by His command. He commands it, and it heads north if he wants the north direction; he commands it, and it heads south if he wants the south direction; he commands it to go east, and it goes; he commands it to go west, and it goes; he commands it to speed up, and it speeds up; he commands it to slow down, and it slows down. It moves by His command. Yes, it is not said that this indicates that Sulayman is a partner with Allah in creation, because no one can direct the air, even if all of creation gathered to direct the air, they would not be able to find a way to do so. And Sulayman can. Can he or not? He can. So it is not said that he is a partner with Allah, because the One who subjected the wind for him is Allah. Therefore, we do not say that 'Isa is a partner with Allah in creation, where Allah the Exalted said:

and when you designed from clay [what was] like the form of a bird with My permission, then you breathed into it, and it became a bird with My permission

وَإِذْ تَخْلُقُ مِنَ الطِّينِ كَهَيْئَةِ الطَّيْرِ بِإِذْنِي فَتَنفُخُ فِيهَا فَتَكُونُ طَيْرًا بِإِذْنِي

[Surah Al-Ma'idah: 110], because the ability of these created beings to do what they are able to do, which other created beings are not able to do, was only by the command of Allah, Mighty and Majestic. So they will not be independent in that, but Allah the Exalted granted them ability, just as Allah bestows upon some of the servants a tremendous ability in memorization, or in understanding, or in the strength of hearing, or sight, or the body, or otherwise. Okay, so we say the wind is the air, subjected for Sulayman. He said:

the wind

الريح

And the reading of the nominative case is by estimating 'subjecting.' The author's construction here to indicate the second reading is strange, as it was not customary from him. And it would have been better for him to say 'And in a reading, the nominative case.' Yes, on the estimation of 'subjecting,' this is what is better, because now his saying ' And the reading of the nominative case '—we did not benefit from knowing whether this is a Saba'iyah reading or an anomalous one, because the customary is that he says 'in the Saba'iyah' and 'in a reading,' and for the anomalous he says 'it was read.' And here he says 'And the reading of the nominative case,' and we do not know. But in any case, the reading is Saba'iyah, and in it is a reading:

And to Solomon [We subjected] the wind - its morning [journey was that of] a month

ولسليمان الريحُ غدوها شهر

[Saba 34:12]

How do we parse the wind in this reading? He says: ' It is a postponed subject, and the original speech is 'the subjecting of the wind,' so the modifier was deleted and the modified was placed in its position. And Ibn Malik says: "And what comes for the modified after it is deleted in parsing" , meaning for Sulayman is the subjecting of the wind. And if someone said 'And for Sulayman is the wind'—if he said that the wind is a subject without estimation, it would not be far-fetched, and the meaning of the wind being for him is that it is what? Subjected for him, so he has control over it. Its movement from the morning means its meaning is from the morning to the noon. Its movement from the noon to the sunset. Meaning a month's journey, meaning its journey. The wind, Allah subjected it for him, so if it became with him from the morning to the noon, it is a month's journey by the walking of camels. And on this, it would be fast. So he can go to a place a month's journey away and return to his country in the same day, because its morning is yes, a month, and its evening is a month. And yet, Allah the Exalted described it as a 'sa'irah' (strong wind), but it is not affecting. [Surah Sad: 36] So it is fast but not annoying. But how does he fly in the wind? The scholars said: "He places an ordinary carpet and he and his retinue sit on it, then he commands the wind with this carpet" . And Allah, the Exalted and Sublime, is capable of everything, and it is not customary for a person to be on a carpet and rise; the custom is that he settles this custom, but Allah, the Exalted and Sublime, is capable of everything. Can we say that the law of flight in modern airplanes is based on this? No, it is not possible. Why is it not possible?
The student: ...?

The Shaykh : No, it does not contradict, but what carries it and pushes it? Not great air. Therefore, if you were behind it and it was moving, it would lift you, so it is not carried except by air.
The student: ...

The Shaykh : Yes, and it is modern and heavy, and it has people on it and luggage on it.
The student: ...

The Shaykh : The same fans and this thrust involve intense air, but look now how it stabilizes when it lands on the ground because of the air. If it lands on the ground, then at its rear, at the tail, there is a metal piece that reverses like this so that you return the air and the plane does not push forward. So the important thing is that the law of flight is based on this, on the air that these generators produce. Now he says: Is it as fast as an airplane, or not?
The student : ......

The Shaykh : No, it is faster than an airplane, because the airplane goes a month’s journey in less than the morning. By car, faster than a car? No, faster than a car, without a doubt. So this rapid passage remains for us. Usually, if there is no barrier preventing the wind from blowing, the wind blows at the passenger until he falls, or not? Because now we understand that the plane is above the car, and the car, as you see, if it is open, the wind blows at the person and disturbs him. But Allah the Exalted clarified in another verse that this wind is gentle, with no annoyance and no distress.