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The Ring of Solomon is one of the signs and symbols of the prophethood and power of Solomon (a) and one of the inheritances of prophethood which Shias believe was passed down to subsequent prophets and ultimately reached the Shia Imams. According to Shia belief, this ring is currently with Imam al-Mahdi (a) and he will have it with him at the time of reappearance. In historical books, tales of the prophets, and exegeses, there are accounts about it that are considered among the Isra'iliyyat.

Physical Characteristics

In the narrations of Shias and Sunnis, matters regarding the material, shape, and inscription on this ring have been reported, including that its band is made of silver,[1] its gemstone came from heaven,[2] it is a ruby (yaqut),[3] and it is octagonal.[4]

In a narration from Imam al-Rida (a), it is reported that on the ring of Prophet Solomon (a), it was written as such: "Exalted is the God who bridled the jinn by His words." (Subḥāna man aljama al-jinna bi-kalimātih)[5] Also, in the book Yanābīʿ al-mawadda, it is stated that the inscription of Solomon's ring is the Greatest Name and is composed of the disjoined letters of the Qur'an.[6] Ibn 'Asakir has considered the inscription of the mentioned ring to be "La ilaha illa Allah wahdahu la sharika lah, Muhammad rasul Allah" (There is no god but Allah, alone with no partner, Muhammad is the Messenger of Allah).[7]

Spiritual Characteristics

The Ring of Solomon in the Era of the Reappearance of Imam al-Mahdi (a)

The Prophet (s):
In Tafsir al-burhan, with its connected chain of transmission from the Messenger of Allah (s), it is narrated that he said: "Takhruju dābbat al-arḍi wa maʿahā ʿaṣā Mūsā wa khātamu Sulaymāna b. Dāwūd; tajlū wajha l-muʾmini bi-ʿaṣā Mūsā, wa tasimu wajha l-kāfiri bi-khātami Sulaymāna ʿalayhi l-salām." "The Beast of the Earth (dabbat al-ard) will emerge and with it will be the staff of Moses and the ring of Solomon son of David; with the staff of Moses it will polish and brighten the face of the believer, and with the ring of Solomon it will mark and brand the face of the disbeliever."

[8]

(And also with its connected chain of transmission from the Messenger of Allah (s), it is narrated that he said: "Takhruju dābbat al-arḍi wa maʿahā ʿaṣā Mūsā wa khātamu Sulaymāna b. Dāwūd; tajlū wajha l-muʾmini bi-ʿaṣā Mūsā, wa tasimu wajha l-kāfiri bi-khātami Sulaymāna ʿalayhi l-salām."4 "The Beast of the Earth will emerge and with it will be the staff of Moses and the ring of Solomon son of David; with the staff of Moses the face of the believer") In narrations, characteristics have been mentioned for this ring, such as:

  1. It is narrated from Imam al-Sadiq (a) that God had placed the kingdom of Solomon in his ring. When he wore it on his hand, jinn, humans, devils, and all birds and wild beasts (desert animals) would be present before him and obey him.[9] In a narration, when he wrote a supplication due to the illness of a person whose fever had caused his complexion to yellow, he then stamped the seal of Prophet Solomon (the inscription of Solomon's ring) seven times at the bottom of the letter and folded it.[10]
  2. The seal of Prophet Solomon was one of the signs of his prophethood and rulership, like the Staff of Moses, but his prophethood and rulership were not dependent upon it.
  3. This ring is among the inheritances of prophethood which was with the infallible Imams, and sometimes they would use it in argumentation to prove the rightfulness of their Imamate. Husayn b. Musa b. Ja'far says: One day I saw a silver ring on the hand of Imam al-Rida (a) that had become thin and delicate. I said: Does a person like you wear such a ring? He said: This is the ring of Solomon son of David.[11]
  4. This ring is with Imam al-Mahdi (a) and will be revealed at the time of reappearance.[12] And the infallible Imam uses it to identify and separate the disbelievers from the true believers.[13]

In Poetry

Numerous poets have expressed various themes about Solomon's ring in the form of their poems, examples of which are: Template:Poem


Template:Poem Template:Poem

See Also

Notes

  1. ↑ Al-Majlisī, Biḥār al-anwār, 1390/1970-71, vol. 26, p. 222.
  2. ↑ Al-Haythamī, Majmaʿ al-zawāʾid, 1408/1987-88, vol. 5, p. 152.
  3. ↑ Al-Baḥrānī, Madīnat al-maʿājiz, 1413/1992-93, vol. 1, p. 245; Al-Majlisī, Biḥār al-anwār, 1390/1970-71, vol. 27, p. 34.
  4. ↑ Ibn Shahrāshūb, Manāqib āl Abī Ṭālib, 1376/1956-57, vol. 3, p. 444.
  5. ↑ Al-Shaykh al-Ṣadūq, ʿUyūn akhbār al-Riḍā, 1404/1984, vol. 1, p. 60.
  6. ↑ Al-Qundūzī, Yanābīʿ al-mawadda, Muʾassasat al-Aʿlamī li-l-Maṭbūʿāt, vol. 3, chapter 97, p. 54.
  7. ↑ Ibn ʿAsākir, Tārīkh madīnat Dimashq, 1415/1995, vol. 22, p. 245.
  8. ↑ Ṭihrānī, Maʿād-shināsī, 1385 SH/2006-7, 1427/2006, vol. 4, p. 110.
  9. ↑ Al-Majlisī, Biḥār al-anwār, 1390/1970-71, vol. 14, p. 99.
  10. ↑ Al-Ṭabarsī, Makārim al-akhlāq, 1370 SH/1991-92, p. 402.
  11. ↑ Al-Majlisī, Biḥār al-anwār, 1390/1970-71, vol. 26, p. 222.
  12. ↑ Al-Majlisī, Biḥār al-anwār, 1390/1970-71, vol. 52, p. 194; Ibn Māja, Sunan, Dār Iḥyāʾ al-Turāth al-ʿArabī, vol. 2, ch. 31, p. 1351, h. 4066; Al-Tirmidhī, Sunan, 1403/1982-83, vol. 5, p. 21.
  13. ↑ ʿAllāma al-Majlisī, Ḥaqq al-yaqīn, Intishārāt-i Islāmiyya, vol. 2, p. 336.

References

  • Ibn Shahrāshūb, Muḥammad b. ʿAlī. Manāqib āl Abī Ṭālib. Researched by a committee of professors from Najaf al-Ashraf. Najaf: Maṭbaʿat al-Ḥaydariyya, 1376/1956-57.
  • Ibn ʿAsākir, ʿAlī b. Ḥasan. Tārīkh madīnat Dimashq al-kabīr. Researched by ʿAlī Shīrī. Beirut: Dār al-Fikr, 1415/1994-95.
  • Ibn Māja, Muḥammad b. Yazīd Qazwīnī. Sunan. Researched by Muḥammad Fuʾād ʿAbd al-Bāqī. Dār Iḥyāʾ al-Turāth al-ʿArabī, n.d.
  • Al-Baḥrānī, Sayyid Hāshim. Madīnat al-maʿājiz. Researched by ʿIzzat Allāh Mawlāʾī Hamadānī. Qom: Muʾassasat-i Maʿārif-i Islāmī, 1413/1992-93.
  • Al-Tirmidhī, Muḥammad b. ʿĪsā. Sunan. Edited by ʿAbd al-Raḥmān Muḥammad ʿUthmān. Beirut: Dār al-Fikr, 1403/1982-83.
  • Ḥāfiẓ, Shams al-Dīn Muḥammad. Dīwān-i Ḥāfiẓ. Nashr-i Sāzmān-i Tablīghāt-i Islāmī. Tehran: Shirkat-i Chāp wa Nashr-i Bayn al-Milal, n.d.
  • Al-Shaykh al-Ṣadūq, Muḥammad b. ʿAlī. ʿUyūn akhbār al-Riḍā. Beirut: Dār Iḥyāʾ al-Turāth al-ʿArabī, 1404/1984.
  • Al-Ṣaffār, Muḥammad b. Ḥasan. Baṣāʾir al-darajāt. Tehran: Muʾassasat al-Aʿlamī, 1362 SH/1983-84.
  • Al-Ṭabarsī, Ḥasan b. Faḍl. Makārim al-akhlāq. Qom: Al-Sharīf al-Raḍī, 1370 SH/1991-92.
  • Ṭihrānī, Muḥammad Ḥusayn. Maʿād-shināsī. Mashhad: Nūr-i Malakūt-i Qurʾān, 1385 SH/1427 AH.
  • ʿAllāma al-Majlisī, Muḥammad Bāqir. Ḥaqq al-yaqīn. Qom: Intishārāt-i Islāmiyya, n.d.
  • ʿAllāma al-Majlisī, Muḥammad Bāqir. Biḥār al-anwār. Tehran: Dār al-Kutub al-Islāmiyya, 1390/1970-71.
  • Gharawī Iṣfahānī, Muḥammad Ḥusayn. Dīwān-i shiʿr. N.p., n.p., 1385 SH/2006-7.
  • Al-Qundūzī, Sulaymān. Yanābīʿ al-mawadda. Beirut: Muʾassasat al-Aʿlamī li-l-Maṭbūʿāt, n.d.
  • Al-Kulaynī, Muḥammad b. Yaʿqūb. Al-Uṣūl min al-Kāfī. Tehran: Maktabat al-Ṣadūq, 1381/1961-62.
  • Al-Haythamī, ʿAlī b. Abī Bakr. Majmaʿ al-zawāʾid wa manbaʿ al-fawāʾid. Beirut: Dār al-Kutub al-ʿIlmiyya, 1408/1987-88.
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