Intertextual Reading of Tolerance In The Narrative of The Prophet Solomon Through The Quran’s Cosmic Structure

Authors

  • Shofiatun Nikmah Universitas Islam Zainul Hasan Genggong
  • Siti Rif’atus Sa’adah STIT al Washliyah Aceh Tengah
  • Wardatul Jannah Universitas Indonesia
  • Dewi Alhaa Univ. Darul Ulum Islamic Centre Sudirman GUPPI
  • Muhammad Hidayat Universitas PTIQ Jakarta
  • Khoiriyah Shofiyah Tanjung University of Newcastle, Australia

DOI:

https://doi.org/10.30762/empirisma.v35i1.3532

Keywords:

Tolerance, Prophet Solomon, Cosmic Relations, Semiotics of the Qur'an, Tartīb Nuzūlī

Abstract

Discourse on tolerance in Islamic studies has thus far tended to be anthropocentric, limited to interfaith relations, and has paid insufficient attention to the cosmic dimension that also shapes religious ethics. There is a significant research gap regarding how Islamic texts address cosmic and ecological dimensions, leaving a conceptual void in applying religious ethics to the global environmental crisis. This article aims to reinterpret the story of Prophet Solomon in the Qur’an as a foundation for cross-cosmic tolerance that involves the relationships between humans, non-humans, and the structure of the universe. This study employs a qualitative approach using Izzat Darwazah’s tartīb nuzūlī method to understand the context of revelation, as well as Ferdinand de Saussure’s semiotic analysis to uncover the sign structure (signifier–signified) in the story of Prophet Solomon, particularly in Surah Ṣ ād and Surah al-Naml. Through sign analysis, the study identified three main findings: 1) Prophet Solomon’s relationship with the ants establishes an ethical model that advocates for vulnerable/marginalized entities and acknowledges their right to ecological sustainability. 2) His interaction with the hoopoe demonstrates just leadership that rejects absolute domination and prioritizes epistemic tolerance grounded in rational accountability. 3) Prophet Solomon’s relationships with the ants, the hoopoe, the jinn, the wind, and the Queen of Sheba represent a model of tolerance not based on domination, but rather on the recognition of the agency, rationality, and dignity of every cosmic entity. This story affirms that tolerance in the Qur’an is not merely a passive attitude toward difference, but an active strategy grounded in knowledge, symbols, and transformative spiritual experience. The tartib nuzūlī approach demonstrates a narrative shift from refuting political arrogance (mid-Makkiyah) toward a science-based cosmic diplomatic strategy (late-Makkiyah). The story of Prophet Solomon offers an active and holistic ecosentric ethical paradigm, relevant for addressing contemporary humanitarian and ecological crises

Downloads

Download data is not yet available.

References

Akasoy, Anna Ayse, “The Concept of Tolerance in Islam”, in The Concept of Tolerance In Judaism, Christianity and Islam, Berlin: Walter De Gruyter GmbH & Co KG., 2025.

Al-Biqa’i, Burhannuddin, Nadzm Al-Durar Fi Tanasub Al-Ayat Wa Al-Suwar, Kairo: Dairah Al-Ma’arif Al-’Uthmaniyyah, 1984.

Al-Razi, Fakhr Al-Din, Mafatih Al-Ghaib, Beirut: Dar Ihya Al-Thurath, 1431.

’Ashur, Ibnu, Al-Tahrir Wa Tanwir, Tunisia: Dar Al-Tunisia Li Al-Nashr, 1984.

Auda, Jasser, Maqasid Al-Shariah A Beginner’s Guide, United Kingdom: Cronwell Press, 2017.

Al-Buthi, Muhammad Ramadlan, The Great Episodes Of Muhammad, Damascus: Darul Fikr, 2009.

Capra, Fritjof, The Web Of Life: A New Scientific Understanding Of Living Systems, New York: Anchor Book, 1996.

Darwazah, Muhammad Izzat, Tafsir Al-Hadith, Kairo: Dar Kutub Al-Ihya.

Daryan, Khalil, Qasasa La Taliqu Bi Al-Anbiya’, Beirut: Shirkah Dar Al-Mashari’ Wa Al-Tawzi’, 2010.

HÉNAFF, MARCEL And Robert Doran, “Living With Others: Reciprocity and Alterity in Lévi-Strauss”, Yale French Studies, No. 123, Yale University Press, 2013, Pp. 63–82.

Humeira Iqtidar, “Introduction: Tolerance in Modern Islamic Thought”, Reorient, Vol. 2, No. 1, 2016 [Https://Doi.Org/10.13169/Reorient.2.1.0005 ].

Igboin, B. O. (2012). Fundamentalisms, Security Crisis and Tolerance in Global Context: The Nigerian Experience. Politics And Religion Journal, 6(1), 89–111. Https://Doi.Org/10.54561/Prj0601089o

Kementerian Agama Republik Indonesia. (2019). Al-Qur’an Dan Terjemahannya. Kemenag RI.

Metro TV. (N.D.). Gunung Es Terbesar Di Dunia Pecah; Permukaan Laut Terancam Naik [Video]. Youtube. Https://Www.Youtube.Com/Watch?V=F0bzlezpxag

Naim, N. (2020). Membangun Toleransi Dalam Masyarakat Majemuk: Telaah Pemikiran Nurcholish Madjid. Harmoni, 12(2), 31–42. Https://Doi.Org/10.32488/Harmoni.V12i2.153

Nguyen, T. T., Et Al. (2023). Security Risks from Climate Change and Environmental Degradation: Implications for Sustainable Land Use Transformation in The Global South. Current Opinion In Environmental Sustainability, 63, 101322. Https://Doi.Org/10.1016/J.Cosust.2023.101322

Nafisi Shadi, “Tolerance in Islam”, HTS : Theological Studies, Vol. 74, No. 3, AOSIS, 2018, Pp. 1–7 [Https://Doi.Org/10.4102/Hts.V74i3.5145 ].

Noldeke, Theodor, The History of The Quran, Brill, 2013.

United Nations. (N.D.). Crisis And Emergency Response. Peace, Dignity and Equality on A Healthy Planet. Retrieved November 17, 2025, From Https://Www.Un.Org/En/Global-Issues/Crisis-And-Emergency-Response

Umar, N. (n.d.). Konsep toleransi menurut Nasaruddin Umar. Bincang Syariah. https://bincangsyariah.com/khazanah/profil-tokoh/konsep-toleransi-menurut-nasaruddin-umar

al-Zamakhshary, Mahmud bin ’Umar bin Ahmad, al-Kashshaf ’an Haqaiq Ghawamid al-Tanzil, Beirut: Dar al-Kitab al-’Arabiyyah, 1947.

Downloads

Published

2026-06-03

How to Cite

Shofiatun Nikmah, Sa’adah, S. R., Jannah, W., Alhaa, D., Hidayat, M., & Tanjung, K. S. (2026). Intertextual Reading of Tolerance In The Narrative of The Prophet Solomon Through The Quran’s Cosmic Structure. Empirisma: Jurnal Pemikiran Dan Kebudayaan Islam, 35(1), 120–134. https://doi.org/10.30762/empirisma.v35i1.3532