Surah al-Naml (1)

Theme and Relationship with the Previous Surah

In the previous surah, it was explained that the Qur’an was neither the work of a poet nor that of a soothsayer; in fact, it had been revealed by the Almighty; those who did not want to believe in it were making fun of it; their demand was that only when they observed what the Qur’an was warning them of would they believe in it; on the other hand, God wanted them to seek a lesson from the history of the Messengers and those who denied them, instead of demanding to see the punishment. Now in this surah, it is explained that God has revealed this Book for guidance and for delivering glad tidings; yet only those will believe in it whose hearts harbour the fear of the Hereafter. Those who are engrossed in the luxuries and comforts of this life will not be able to give up these pursuits. Their foul deeds have been made to appear fair to them. Such is the extent of this that no warning or reminding can influence them.

In the previous surah, the discussion was based on the two attributes of God: ‘Aziz (the mighty) and Rahim (the merciful). I have already explained all aspects of these attributes. In this surah, the discussion is based on two other attributes of God: Hakim (wise) and ‘Alim (knowledgeable). The implication is that the Qur’an has been revealed by the wise and the knowledgeable God. Hence whatever He will do will be based on wisdom and knowledge. The Prophet (sws) and his companions should trust in the wise and knowledgeable God that He will make them succeed.

Analysis of Meanings

Verses (1-6): The introduction of this surah is similar to that of Surah Baqarah. It is explained in it that this Qur’an in itself is a clear Book that appeals to the intellect and emotions of people. However, those who do not want to believe in the Hereafter will not believe in this Book. The lures and pleasures of life have overwhelmed them to such an extent that Satan has made their foul deeds appear fair to them and now that they have been blinded by them. They will continue to wander astray like this.

Verses (7-14): The initial part of the anecdote of Moses (sws) is mentioned. It is explained that God sent him as a messenger to the Pharaoh with nine clear signs. However, in spite of the fact that the Pharaoh and his people were convinced that these were signs from God, they refused to accept Moses (sws) as His Messenger and ultimately they were destroyed.

Verses (15-44): God’s righteous servants are mentioned. It is stated that they do not become slaves to favours and riches. On the contrary, the more they are blessed the more they are thankful and humble before the Being Who actually blessed them with these favours and riches. The favours with which David (sws) and Solomon (sws) were blessed are then described. It is evident from this description that favours and status, wisdom and scientific advancement with which God bestowed them had no parallel in history; however, they regarded every favour to be God’s blessing and always kept in mind that they are being tested by Him through these favours:  whether they show gratitude in response or end up as ingrates.

Verses (45-53): In order to explain the fate of people who spread disorder in the land, reference to the nation of Thamud has been given in previous surahs. In this surah, their fate is elucidated further: they were in large numbers and had nine tribes of warriors which would constantly be waging war on others. Prophet Salih (sws) tried to reform them. Not only did they not listen to him, they even tried to kill him. Ultimately, God’s decisive punishment visited them and totally decimated the majestic structures and buildings constructed by them. The ruins of these buildings exist for the Quraysh to learn a lesson.

Verses (54-58): The anecdote of the nation of Lot (sws) is briefly alluded to. Lot (sws) tried to reform their morals. Instead of listening to him, they went after expelling him and his companions from the land. They remarked that Lot (sws) and his companions regarded themselves to be very righteous and thereby had assumed the position of reforming others. Finally, they too were visited by God’s torment which totally routed them. The Quraysh are frequently able to travel by their ruins.

Verses (59-68): By referring to each and every one of the multifarious signs of this universe, the addressees are posed the question: which of them can they ascribe to someone other than God? If their answer is in the negative, then on what grounds do they worship those things and are audacious enough to pick a fight against God and His Messenger. At the end, it is mentioned that as far as polytheism is concerned, they cannot present a single argument in its favour, yet they are inflicted with contradictions regarding the Hereafter. They think that it is a tale of the ancients, and it is in fact this view of theirs which is a reason of their rebelliousness.

Verses (69-93): In this concluding section of the surah, Prophet Muhammad (sws) is assured and urged not to fret over them or worry about their contrivances. If they are asking to observe the promised punishment, he should tell them to be grateful of the respite they have. They must not invite their doom. The Prophet (sws) should only fulfil his obligation.  If they do not listen to him, it is not his duty to make the dead and the deaf listen. He should openly declare that he has been directed to recite the Qur’an, and that he who believes in it will benefit from this belief and he who rejects it will be responsible himself for this attitude. The Prophet (sws) would not be responsible for this. He is only a warner and not one who forces his opinion on others.

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Section I: Verses (1-6)

Text and Translation

بِسۡمِ اللّٰهِ الرَّحۡمٰنِ الرَّحِیۡمِ

طٰسٓ تِلۡكَ اٰیٰتُ الۡقُرۡاٰنِ وَ کِتَابٍ مُّبِیۡنٍ . هُدًی وَّ  بُشۡرٰی  لِلۡمُؤۡمِنِیۡنَ . الَّذِیۡنَ یُقِیۡمُوۡنَ الصَّلٰوةَ وَ یُؤۡتُوۡنَ الزَّکٰوةَ  وَ هُمۡ بِالۡاٰخِرَةِ  هُمۡ یُوۡقِنُوۡنَ . اِنَّ الَّذِیۡنَ لَا یُؤۡمِنُوۡنَ بِالۡاٰخِرَةِ  زَیَّنَّا لَهُمۡ  اَعۡمَالَهُمۡ  فَهُمۡ  یَعۡمَهُوۡنَ . اُولٰٓئِكَ الَّذِیۡنَ لَهُمۡ سُوۡٓءُ الۡعَذَابِ وَ هُمۡ فِی  الۡاٰخِرَةِ  هُمُ  الۡاَخۡسَرُوۡنَ . وَ اِنَّكَ لَتُلَقَّی الۡقُرۡاٰنَ مِنۡ لَّدُنۡ حَکِیۡمٍ عَلِیۡمٍ . (1 - 6)

In the name of God, the Most Gracious, the Ever-Merciful.

This is Ta Sin. These are the verses of the Qur’an and a clear Book. It is guidance and [provides] glad tidings for the believers who are diligent in the prayer and pay zakah, and it is they who in fact have conviction in the Hereafter. (1-3)

Those who do not believe in the Hereafter, We have made their deeds look fair to them; thus they are wandering about. It is these people for whom there is an evil punishment in this world and in the Hereafter too it is they who shall be in a severe loss. And indeed this Qur’an is being taught to you from a wise and knowledgeable being. (4-6)

Explanation

طٰسٓ تِلۡكَ اٰیٰتُ الۡقُرۡاٰنِ وَ کِتَابٍ مُّبِیۡنٍ .1

طٰسٓ is the name of the surah. The word قُرۡاٰنٌ is well-known to connote a divine scripture. The attribute مُبِیۡنٍ is meant to explain that this Book has such conclusive arguments in it for every claim it makes that it requires no external evidence or sign or miracle prove its veracity. This attribute has been cited here to dispel the objections of the people who demanded a sign that verified the Book. Here both these words have not only pointed to its exalted status but also its conclusive nature. The implication is that this word of God is not something to be made fun of and as far its conclusive nature is concerned, it is complete in itself. Hence people who want to do away with it by mocking at it should themselves contemplate the fate of this attitude.

هُدًی وَّ  بُشۡرٰی  لِلۡمُؤۡمِنِیۡنَ . الَّذِیۡنَ یُقِیۡمُوۡنَ الصَّلٰوةَ وَ یُؤۡتُوۡنَ الزَّکٰوةَ  وَ هُمۡ بِالۡاٰخِرَةِ  هُمۡ یُوۡقِنُوۡنَ .2

The implication of these verses is that whether the opponents of this Book duly value it or not, it has been revealed as a guidance and glad tidings for those who have accepted faith. It is guiding them to the straight path in life and also giving them glad tidings of success in this world as well as in the next. Being diligent in the prayer and paying zakah are mentioned as comprehensive traits of the believers. This has a special significance which I have explained at other instances: These two virtues bind all other virtues of religion together, whether they relate to the rights of God or to those of human beings. When these two are mentioned, it is as if all the rest have been mentioned.

The words وَ هُمۡ بِالۡاٰخِرَةِ هُمۡ یُوۡقِنُوۡنَ express emphasis and confinement. It points to the fact that those who are showing diligence in praying and in giving zakah, in fact believe in the Hereafter, and it is precisely this that has created in them the urge to believe in the Book. As for those who feel that the two obligations are a heavy burden, they are devoid of conviction in the Hereafter and such people will always remain deprived of belief in this Book.

اِنَّ الَّذِیۡنَ لَا یُؤۡمِنُوۡنَ بِالۡاٰخِرَةِ  زَیَّنَّا لَهُمۡ  اَعۡمَالَهُمۡ  فَهُمۡ  یَعۡمَهُوۡنَ . 3

This is a reference to the real reason of rejection of the disbelievers: those who do not believe in the Hereafter and think that the life of this world is all that there is have been made to see their foul deeds as fair. Such is the extent of this that they are not willing to think of anything else. This, in fact, is a reference to the established practice of God that has been explained at many instances in this exegesis: people who devote all their intelligence and abilities to gain the pleasures of this world only are made to become overwhelmed by them so much by God that they are neither prepared to leave these pleasures and luxuries nor can they leave them. They continue to wander about in achieving them until the day the angel of death claims their souls.

اُولٰٓئِكَ الَّذِیۡنَ لَهُمۡ سُوۡٓءُ الۡعَذَابِ وَ هُمۡ فِی  الۡاٰخِرَةِ  هُمُ  الۡاَخۡسَرُوۡنَ .4

Since this verse mentions the punishment of the Hereafter independently, hence this indicates that the expression سُوۡٓءُ الۡعَذَابِ relates to worldly punishment. Here the people mentioned are the ones who had denied God’s Messenger (sws). About them it has been clarified at relevant places of this exegesis that they are also necessarily inflicted with worldly punishment. For this reason, it is mentioned that for them is an evil punishment not only in this world but also in the Hereafter. The expression وَ هُمۡ فِی الۡاٰخِرَةِ هُمُ الۡاَخۡسَرُوۡنَ carries the same emphasis and confinement as the one referred to earlier in وَ هُمۡ بِالۡاٰخِرَةِ  هُمۡ یُوۡقِنُوۡنَ. The implication is that since they lived their lives as total slaves of this world having no concern for the Hereafter so much so that being infatuated with the love of this world they even made fun of the Qur’an, they will incur the most loss in the Hereafter.

وَ اِنَّكَ لَتُلَقَّی الۡقُرۡاٰنَ مِنۡ لَّدُنۡ حَکِیۡمٍ عَلِیۡمٍ .5

This verse sounds an assurance to the Prophet (sws): if these people do not accept faith and are in fact opposing him, he should rest assured and ignore them. The Book that is being revealed to him is from a being who is both wise and knowledgeable. All his actions have some underlying wisdom in them and he is also aware of everything. So whatever happens will happen in accordance with both these attributes of His and it will carry good for the Prophet (sws). As the wise and knowledgeable God is revealing His words to him, He will never forsake him. In fact God will guide the Prophet (sws) at every step and take him to his destination.

Section II: Verses (7-14)

In this section, a part of Moses’ (sws) anecdote is concisely referred to in which God granted him prophethood and directed him to go to the Pharaoh and his people after bestowing him with nine miracles. Here the purpose of alluding to this anecdote is to direct the attention of the Prophet (sws) to three things specially.

Firstly, God has sent divine revelations to him just as He had chosen Moses (sws) for this purpose and gave him prophethood. This is a favour God has bestowed on him. Neither should he be worried because of this new experience nor is there any reason for others to regard it to be something strange and alien.

Secondly, those who do not want to profess faith will continue to remain blind even after seeing miracles of all sorts. Thus God gave Moses (sws) not one nor two but nine miracles. Those who were shown the miracles were convinced that these had a divine origin but they still did not accept faith.

Thirdly, the Almighty necessarily seizes people who spread disorder after given them a specific period of respite.

Readers may now study these verses, in the light of this background.

Text and Translation

اِذۡ قَالَ مُوۡسٰی لِاَهۡلِهۤ اِنِّیۡۤ اٰنَسۡتُ نَارًا سَاٰتِیۡکُمۡ مِّنۡهَا بِخَبَرٍ اَوۡ اٰتِیۡکُمۡ بِشِهَابٍ قَبَسٍ لَّعَلَّکُمۡ تَصۡطَلُوۡنَ . فَلَمَّا جَآءَهَا نُوۡدِیَ اَنۡ بُوۡرِكَ مَنۡ فِی النَّارِ وَ مَنۡ حَوۡلَهَا وَ سُبۡحٰنَ اللّٰهِ رَبِّ الۡعٰلَمِیۡنَ .

یٰمُوۡسٰۤی اِنَّهُ اَنَا اللّٰهُ الۡعَزِیۡزُ الۡحَکِیۡمُ . وَ اَلۡقِ عَصَاكَ فَلَمَّا رَاٰهَا تَهۡتَزُّ کَاَنَّهَا جَآنٌّ وَّلّٰی مُدۡبِرًا وَّ لَمۡ یُعَقِّبۡ  یٰمُوۡسٰی لَا تَخَفۡ اِنِّیۡ لَا یَخَافُ لَدَیَّ الۡمُرۡسَلُوۡنَ . اِلَّا مَنۡ ظَلَمَ ثُمَّ بَدَّلَ حُسۡنًا بَعۡدَ سُوۡٓءٍ فَاِنِّیۡ غَفُوۡرٌ رَّحِیۡمٌ . وَ اَدۡخِلۡ یَدَکَ فِیۡ جَیۡبِكَ تَخۡرُجۡ بَیۡضَآءَ مِنۡ غَیۡرِ سُوۡٓءٍ ۟ فِیۡ تِسۡعِ اٰیٰتٍ اِلٰی فِرۡعَوۡنَ وَ قَوۡمِه اِنَّهُمۡ کَانُوۡا قَوۡمًا فٰسِقِیۡنَ . فَلَمَّا جَآءَتۡهُمۡ اٰیٰتُنَا مُبۡصِرَةً قَالُوۡا هٰذَا سِحۡرٌ مُّبِیۡنٌ . وَ جَحَدُوۡا بِهَا وَ اسۡتَیۡقَنَتۡهَاۤ اَنۡفُسُهُمۡ ظُلۡمًا وَّ عُلُوًّا فَانۡظُرۡ کَیۡفَ کَانَ عَاقِبَةُ الۡمُفۡسِدِیۡنَ . (7 - 14)

Recall when Moses said to his family: “I have seen something like fire. I will bring some news for you from there or an ember of fire so that you can warm yourselves from it.” So, when he reached it, he heard a voice: “Blessed be He Who is in this Fire and those who are around it. And exalted is God, Lord of the Worlds. (7-8)

Moses! This is I, God, the Powerful, the Wise. And put down your staff.” Then when he saw it move as if it were a snake, he turned and fled away and did not even look back. God said: “Moses! Fear not! Messengers have nothing to fear in My presence. Except he who is guilty of vice, then after vice changed it into virtue, so I am Forgiving and Merciful. (9-11)

And insert your hand in the opening of your garment [at the chest]; it will come out white without any ailment. In the company of these nine signs, go to the Pharaoh and to his nation; they are a very disobedient people.” Thus when these eye-opening signs of Ours came before them, they said: “This is plain magic.” And they rejected them because of injustice and arrogance, even though their hearts had accepted these signs. So, see what fate these miscreants met! (12-14)

Explanation

اِذۡ قَالَ مُوۡسٰی لِاَهۡلِهۤ اِنِّیۡۤ اٰنَسۡتُ نَارًا سَاٰتِیۡکُمۡ مِّنۡهَا بِخَبَرٍ اَوۡ اٰتِیۡکُمۡ بِشِهَابٍ قَبَسٍ لَّعَلَّکُمۡ تَصۡطَلُوۡنَ .6

 This account of Moses (sws) has been mentioned in previous surahs and every part of it has also been explained. Here we shall only keep in consideration the aspect which relates to the coherence of the surah. About prophethood and messengerhood it is known that it is not something which everyone experiences. Only those experience it who the Almighty selects for this special task. For this reason, those who are blessed by it also need time to get used to it. Similarly, those before whom it was presented also regarded it to be something unique and strange, and raised doubts and objections against it. The only remedy for both these aspects was that incidents from the lives of prophets who had passed through all these phases be narrated so that the Prophet (sws) could find assurance and comfort through their experiences and observations and his rivals were also conveyed the truth in a conclusive way. The prophet and messenger who resembled Muhammad (sws) the most was Moses (sws). His life and times are mentioned in detail in the Torah and there also existed at that time a nation who laid claim to faith in him. Unfortunately, this nation opposed the Prophet (sws), as will be referred to ahead in this surah as well. For this reason, the circumstances and experiences which Moses (sws) had gone through could have been the most assuring for the Prophet (sws) and also something which his opponents could learn a lesson from if they wanted to. It is for these two purposes that this anecdote is being narrated. Though the Prophet (sws) is addressed, the direction of address is towards his rivals.

It is evident from this verse that prophethood and messengerhood are blessings and gifts from God. They  cannot be obtained by a person of his own accord. Authors, poets, orators, soothsayers, magicians, astrologers, fortune-tellers and people similar to them learn their skills through effort and hard work spread over a long period of time. It is only then do they acquire expertise in these skills. However, God Himself trains and instructs a prophet and a messenger. A prophet is neither a student of any teacher nor studies in a seminary. He does not even have any desire to be appointed for this task. It is only God Who prepares him for this purpose by making him pass through various trials and tests. Joseph (sws) was trained and instructed in a jail of Egypt. David (sws) is reported to have said about himself: “This is what the LORD Almighty says: ‘I took you from the pasture, from tending the flock, and appointed you ruler over my people Israel’” (2Samuel, 7:8). In a similar way, Moses (sws) whose tale is being narrated here used to tend to the goats of Jethro in the land of Madyan. He lost his way on a dark and cold night while returning from there. He saw a light from afar. He told his family to stay there while he went to find out if there were people there to guide him or was at least able to bring for his family an ember to keep them warm.

فَلَمَّا جَآءَهَا نُوۡدِیَ اَنۡ بُوۡرِكَ مَنۡ فِی النَّارِ وَ مَنۡ حَوۡلَهَا وَ سُبۡحٰنَ اللّٰهِ رَبِّ الۡعٰلَمِیۡنَ .7

Moses (sws) had gone there to fetch an ember of fire. However, when he reached there, he heard a voice: “Blessed be He Who is in this Fire and those who are around it.” The passive mood of the verb reflects ambiguity as well as magnification. In other words, Moses (sws) heard the voice of a caller but could not determine who it belonged to and from where it came. The words cited above reflect the contents of the voice: this is not fire: behind the veil of this light was the blessed being of God in the company of blessed angels. The reference to both God and His angels being blessed beings was  not just a statement of fact; it was also meant to familiarize Moses (sws). Obviously, this phase was essential for Moses (sws). One cannot even imagine what he may have gone through upon unexpectedly hearing a voice in the dark of night at the base of a valley. In fact, had the first word not been glad tidings of a blessing he would have been taken aback even more. This word must have assured him a lot: what he heard was not dangerous in any way; a blessed voice had come from a blessed source.

The wordsوَ سُبۡحٰنَ اللّٰهِ رَبِّ الۡعٰلَمِیۡنَ  are meant to dispel any false notions about God, and in fact add further emphasis to what was said earlier. The implication is that God, Lord of the worlds, is free of all defects and shortcomings and it was His manifestation that Moses (sws) has glimpsed; therefore Moses (sws) was to trust him. God would deal with him in a manner that befitted His mercy and providence and there was no fear of any harm from Him; He was the Lord of all the universe; hence everything was under His control.

یٰمُوۡسٰۤی اِنَّهُ اَنَا اللّٰهُ الۡعَزِیۡزُ الۡحَکِیۡمُ8

 What was heard earlier by Moses (sws) was a voice whose speaker he could not determine. Now, God has directly addressed him and introduced Himself that He is the Powerful and the Wise. Obviously, the reason for introduction through these attributes could not be that Moses (sws) was not aware of them: He was born among the Israelites and had spent a long time with Jethro (sws), and hence could not have been unaware of these attributes of God. The purpose of reminding him of these attributes was to strengthen his heart for the mission God had chosen him for. In the previous surah, the attributes of الۡعَزِیۡزُ الرَّحِيْمُ (the powerful, the merciful) are repeated many times. Here, on the other hand, the attribute الۡحَکِیۡمُ (the wise) occurs with الۡعَزِیۡزُ (the powerful). The purpose is to inform Moses (sws) that he is conversing with someone who is dominant on everything; none can impede His intentions; at the same time, He is wise. All His intentions are based on wisdom and since the style adopted is of emphasis in the specific sense, what becomes further evident is that no one else has the extent of wisdom and knowledge as the one God has. Deliberation shows how important the comprehension of these attributes is to carry out the responsibilities of the mission to which Moses (sws) was being deputed and which are mentioned in the verses ahead. It was a cognizance of these attributes of God that created in him the determination and strength to challenge, along with the Israelites, such a tyrannical leader as the Pharaoh. He was helped and supported by the Almighty in this mission.

وَ اَلۡقِ عَصَاكَ فَلَمَّا رَاٰهَا تَهۡتَزُّ کَاَنَّهَا جَآنٌّ وَّلّٰی مُدۡبِرًا وَّ لَمۡ یُعَقِّبۡ  یٰمُوۡسٰی لَا تَخَفۡ اِنِّیۡ لَا یَخَافُ لَدَیَّ الۡمُرۡسَلُوۡنَ .9

The previous verses guide Moses (sws) about the mental and emotional preparation for the mission at hand. After that, he was given profound signs which were an essential need to challenge the Pharaoh. The most important of these signs was that of the staff from which the rest of the signs emanated. This sign has been explained at other instances. It has also been explained why Moses (sws) was given these signs in the very first phase of his mission. Here only one aspect needs to be understood: when Moses (sws) placed the staff on the ground in accordance with God’s directive and when it started to swivel like a snake, he got so frightened that he ran away without even looking back. This aspect of the incident in my opinion has been specially mentioned to point out that the initial experiences of prophethood are very unfamiliar, quite unique and strange. For this reason, a prophet initially feels scared. However, gradually the Almighty familiarizes him with them. This aspect bears testimony to the fact that prophethood is not granted to those worthy of it because of their desire or demand. In fact, it is bestowed upon them without their expectation, and with great worry, concern and caution they bear its responsibility as an obligation from God – and this too after they fully became convinced that whatever observations they have seen are from God and they have been appointed from God for a special mission. Some important aspects of the Prophet’s esoteric observations in the early days of his prophethood and the feelings he became overwhelmed with are mentioned in the surahs of the last chapter. Insha’Allah, I will explain them there.

Consider now the verse under discussion: when Moses (sws) ran away after seeing his staff take the shape of a snake and did not even have the courage to look back, the Almighty assured him in a very affectionate way: he did not need to worry; he faced no danger; in fact, their enemies would face it; in the company of God, His messengers had nothing to fear; they were absolutely safe and secure; it was to whom they were sent who faced danger if they did not profess faith in them. The implication was that he was God’s messenger and his staff was a sword. So, why should he fear them; it is they who were to fear him. 

اِلَّا مَنۡ ظَلَمَ ثُمَّ بَدَّلَ حُسۡنًا بَعۡدَ سُوۡٓءٍ فَاِنِّیۡ غَفُوۡرٌ رَّحِیۡمٌ . 10

Such are the upright and pious people of God that when they are faced with a trial, they are immediately led to think that they must have committed some mistake and this may be its punishment. It is possible that at this instant Moses (sws) thought of his killing of the Copt. Even though after that he had repented and God had also accepted his repentance, such is the nature of prophets of God and His righteous people that they are very conscious of self-accountability. For this reason, in order to emphasize the promised glad tidings “messengers have nothing to fear in My presence,” the Almighty also assured Moses (sws) that if any of His servants committed a mistake and repented and atoned for the mistake, the Almighty forgives him for He is forgiving and merciful. By stating these words in a generalized way, the benefit of the statement has encompassed all people and not just Moses (sws).

وَ اَدۡخِلۡ یَدَكَ فِیۡ جَیۡبِكَ تَخۡرُجۡ بَیۡضَآءَ مِنۡ غَیۡرِ سُوۡٓءٍ ۟ فِیۡ تِسۡعِ اٰیٰتٍ اِلٰی فِرۡعَوۡنَ وَ قَوۡمِه اِنَّهُمۡ کَانُوۡا قَوۡمًا فٰسِقِیۡنَ .11

 This is the second sign which was given to Moses (sws) at this instance. It has been explained earlier in Surah al-A‘raf and Surah Taha as well as in some other surahs. The fact that the words “it will come out white” are qualified by the clause “without any ailment” are meant to dispel any doubt in the mind of Moses (sws). It is also evident from this style of the Qur’an that this assurance was sounded to him at the time of bestowal of this miracle, and this is also in accordance with sense and reason. The fear that overcame Moses (sws) when he was given the miracle of the staff could have overcome him at this instance also if this assurance had not been sounded. As a secondary benefit, this qualifying clause also refutes the statement of the Torah as per which the whiteness of his hand was due to leprosy. This has already been discussed in Surah Taha.

Before the words فِیۡ تِسۡعِ اٰیٰتٍ اِلٰی فِرۡعَوۡنَ وَ قَوۡمِهٖ  a verb like  إذْهبِis suppressed.  The implication is that he was to go to the Pharaoh and his people with the nine signs to warn them as they had become very defiant. Initially, Moses (sws) was only given the two signs of the staff and the white hand. However, concealed in them were many other signs which manifested themselves later. I have referred to their citations in the Torah in the exegesis of Surahs al-Baqarah, al-A‘raf and Taha etc. All these signs appeared through the staff of Moses (sws). Thus, in the form of the staff, he was given the complete repertoire of miracles. It should be kept in mind that these nine signs relate to only those which appeared against the Pharaoh and his people. As for the signs which appeared from the staff especially for the Israelites, they are an entirely different category and it is evident from the Torah that they too were numerous.

 فَلَمَّا جَآءَتۡهُمۡ اٰیٰتُنَا مُبۡصِرَةً قَالُوۡا هٰذَا سِحۡرٌ مُّبِیۡنٌ .12

The word مُبۡصِرَةً means “eye-opening.” The miracles worked by prophets of God have always been regarded as miracles by those who observed them. Such was their profound nature that they even stirred the blind. However, those who did not want to believe regarded the miracles of Moses (sws) to be magic. So much so, even the magicians themselves openly confessed that these were not magic. Even then, the stubborn did not budge and continued to call them magic. Here may be kept in mind what has been indicated earlier: the pinnacle of a magician’s skill is that he is able to make a staff swivel like a snake. For this, he has to work very hard and only after repeated practice does he become adept and feels very proud of his achievement. On the other hand, Moses (sws) was so scared when he saw his staff swivelling like a snake that he ran away and only after assurance from God did he become calm. Even then, these wrongdoers called him a skilful magician and his sign as plain magic.

وَ جَحَدُوۡا بِهَا وَ اسۡتَیۡقَنَتۡهَاۤ اَنۡفُسُهُمۡ ظُلۡمًا وَّ عُلُوًّا فَانۡظُرۡ کَیۡفَ کَانَ عَاقِبَةُ الۡمُفۡسِدِیۡنَ 13

 Here, at the end, the real purpose for which this anecdote is narrated is stated. The Prophet (sws) is addressed and told that those who do not want to accept the call of truth find excuses even after seeing nine miracles. Their hearts acknowledge the veracity of the call but they continue to deny it through their tongues. The reason for their denial is not because the truth is not fully evident to them. The real reason for this is their “injustice” and “arrogance.” They want to usurp the rights of God and His servants and at no cost give up this attitude. Their arrogance makes them deny the greatest of truths which is against their desires. Such people who spread disorder in the land end up with the same fate as that of the Pharaoh and his people.

Section III: Verses (15-44)

It is evident from previous verses that the real reason for denying the truth is not because it is not evident but because of the injustice and arrogance of people. The favours granted to people from God become a means of trial for them: instead of being profoundly grateful and obedient to God, they become arrogant and spread disorder in the land. In the forthcoming verses, the righteous servants of God are mentioned: the more they receive favours from God, the more grateful they become. As an example of such individuals, David (sws) and Solomon (sws) are presented. The majesty and splendour with which they were blessed stood unparalleled among their contemporaries and the wealth and resources they enjoyed were unmatched too. However, after obtaining all these things, they never became haughty and rebellious. On the contrary, they regarded each favour to be a trial from God and tried to fulfil their obligation towards it, and even succeeded.

Readers may now study these verses in the light of this background.

Text and Translation

وَ لَقَدۡ اٰتَیۡنَا دَاوُدَ وَ سُلَیۡمٰنَ عِلۡمًا وَ قَالَا الۡحَمۡدُ لِلّٰهِ الَّذِیۡ فَضَّلَنَا عَلٰی کَثِیۡرٍ مِّنۡ عِبَادِهِ الۡمُؤۡمِنِیۡنَ . وَ وَرِثَ سُلَیۡمٰنُ دَاوُدَ وَ قَالَ یٰۤاَیُّهَا النَّاسُ عُلِّمۡنَا مَنۡطِقَ الطَّیۡرِ وَ اُوۡتِیۡنَا مِنۡ کُلِّ شَیۡءٍ اِنَّ هٰذَا لَهُوَ الۡفَضۡلُ الۡمُبِیۡنُ . وَ حُشِرَ لِسُلَیۡمٰنَ جُنُوۡدُه مِنَ الۡجِنِّ وَ الۡاِنۡسِ وَ الطَّیۡرِ فَهُمۡ یُوۡزَعُوۡنَ . حَتّٰۤی اِذَاۤ اَتَوۡا عَلٰی وَادِ النَّمۡلِ قَالَتۡ نَمۡلَةٌ یّٰۤاَیُّهَا النَّمۡلُ ادۡخُلُوۡا مَسٰکِنَکُمۡ لَا یَحۡطِمَنَّکُمۡ سُلَیۡمٰنُ وَ جُنُوۡدُه وَ هُمۡ لَا یَشۡعُرُوۡنَ . فَتَبَسَّمَ ضَاحِکًا مِّنۡ قَوۡلِهَا وَ قَالَ رَبِّ اَوۡزِعۡنِیۡۤ اَنۡ اَشۡکُرَ نِعۡمَتَكَ الَّتِیۡ اَنۡعَمۡتَ عَلَیَّ وَ عَلٰی وَالِدَیَّ وَ اَنۡ اَعۡمَلَ صَالِحًا تَرۡضٰىهُ وَ اَدۡخِلۡنِیۡ بِرَحۡمَتِكَ فِیۡ عِبَادِكَ الصّٰلِحِیۡنَ . وَ تَفَقَّدَ الطَّیۡرَ فَقَالَ مَا لِیَ لَاۤ اَرَی الۡهُدۡهُدَ اَمۡ کَانَ مِنَ الۡغَآئِبِیۡنَ . لَاُعَذِّبَنَّه عَذَابًا شَدِیۡدًا اَوۡ لَاَاذۡبَحَنَّهُ اَوۡ لَیَاۡتِیَنِّیۡ بِسُلۡطٰنٍ مُّبِیۡنٍ . فَمَکَثَ غَیۡرَ بَعِیۡدٍ فَقَالَ اَحَطۡتُّ بِمَا لَمۡ تُحِطۡ بِهِ وَ جِئۡتُكَ مِنۡ سَبَاٍۭ بِنَبَاٍ یَّقِیۡنٍ . اِنِّیۡ وَجَدۡتُّ امۡرَاَةً تَمۡلِکُهُمۡ وَ اُوۡتِیَتۡ مِنۡ کُلِّ شَیۡءٍ وَّ لَهَا عَرۡشٌ عَظِیۡمٌ . وَجَدۡتُّهَا وَ قَوۡمَهَا یَسۡجُدُوۡنَ لِلشَّمۡسِ مِنۡ دُوۡنِ اللّٰهِ وَ زَیَّنَ لَهُمُ الشَّیۡطٰنُ اَعۡمَالَهُمۡ فَصَدَّهُمۡ عَنِ السَّبِیۡلِ فَهُمۡ  لَا یَهۡتَدُوۡنَ . اَلَّا یَسۡجُدُوۡا لِلّٰهِ الَّذِیۡ یُخۡرِجُ الۡخَبۡءَ فِی السَّمٰوٰتِ وَ الۡاَرۡضِ وَ یَعۡلَمُ مَا تُخۡفُوۡنَ وَ مَا تُعۡلِنُوۡنَ . اَللّٰهُ لَاۤ اِلٰهَ اِلَّا هُوَ رَبُّ الۡعَرۡشِ الۡعَظِیۡمِ . قَالَ سَنَنۡظُرُ اَصَدَقۡتَ اَمۡ کُنۡتَ مِنَ الۡکٰذِبِیۡنَ . اِذۡهَبۡ بِّکِتٰبِیۡ هٰذَا فَاَلۡقِهۡ اِلَیۡهِمۡ ثُمَّ تَوَلَّ عَنۡهُمۡ فَانۡظُرۡ مَا ذَا یَرۡجِعُوۡنَ . قَالَتۡ یٰۤاَیُّهَا الۡمَلَؤُا اِنِّیۡۤ اُلۡقِیَ اِلَیَّ کِتٰبٌ کَرِیۡمٌ . اِنَّهُ مِنۡ سُلَیۡمٰنَ وَ اِنَّهُ بِسۡمِ اللّٰهِ الرَّحۡمٰنِ الرَّحِیۡمِ . اَلَّا تَعۡلُوۡا عَلَیَّ وَ اۡتُوۡنِیۡ مُسۡلِمِیۡنَ . قَالَتۡ یٰۤاَیُّهَا الۡمَلَؤُا اَفۡتُوۡنِیۡ فِیۡ اَمۡرِیۡ مَا کُنۡتُ قَاطِعَةً اَمۡرًا حَتّٰی تَشۡهَدُوۡنِ . قَالُوۡا نَحۡنُ اُولُوۡا قُوَّةٍ وَّ اُولُوۡا بَاۡسٍ شَدِیۡدٍ وَّ الۡاَمۡرُ اِلَیۡكِ فَانۡظُرِیۡ مَاذَا تَاۡمُرِیۡنَ . قَالَتۡ اِنَّ الۡمُلُوۡكَ اِذَا دَخَلُوۡا قَرۡیَةً اَفۡسَدُوۡهَا وَ جَعَلُوۡا اَعِزَّةَ اَهۡلِهَاۤ اَذِلَّةً وَ کَذٰلِكَ یَفۡعَلُوۡنَ . وَ اِنِّیۡ مُرۡسِلَةٌ اِلَیۡهِمۡ بِهَدِیَّةٍ فَنٰظِرَةٌ بِمَ یَرۡجِعُ الۡمُرۡسَلُوۡنَ . فَلَمَّا جَآءَ سُلَیۡمٰنَ قَالَ اَتُمِدُّوۡنَنِ بِمَالٍ فَمَاۤ اٰتٰىنِ اللّٰهُ خَیۡرٌ مِّمَّاۤ اٰتٰىکُمۡ بَلۡ اَنۡتُمۡ بِهَدِیَّتِکُمۡ تَفۡرَحُوۡنَ . اِرۡجِعۡ اِلَیۡهِمۡ فَلَنَاۡتِیَنَّهُمۡ بِجُنُوۡدٍ لَّا قِبَلَ لَهُمۡ بِهَا وَ لَنُخۡرِجَنَّهُمۡ مِّنۡهَاۤ اَذِلَّةً وَّ هُمۡ صٰغِرُوۡنَ . قَالَ یٰۤاَیُّهَا الۡمَلَؤُا اَیُّکُمۡ یَاۡتِیۡنِیۡ بِعَرۡشِهَا قَبۡلَ اَنۡ یَّاۡتُوۡنِیۡ مُسۡلِمِیۡنَ . قَالَ عِفۡرِیۡتٌ مِّنَ الۡجِنِّ اَنَا اٰتِیۡكَ بِهِ قَبۡلَ اَنۡ تَقُوۡمَ مِنۡ مَّقَامِكَ وَ اِنِّیۡ عَلَیۡهِ لَقَوِیٌّ اَمِیۡنٌ . قَالَ الَّذِیۡ عِنۡدَ عِلۡمٌ مِّنَ الۡکِتٰبِ اَنَا اٰتِیۡكَ بِهِ قَبۡلَ اَنۡ یَّرۡتَدَّ اِلَیۡكَ طَرۡفُك فَلَمَّا رَاٰهُ مُسۡتَقِرًّا عِنۡدَه قَالَ هٰذَا مِنۡ فَضۡلِ رَبِّیۡ لِیَبۡلُوَنِیۡ ءَاَشۡکُرُ اَمۡ اَکۡفُرُ وَ مَنۡ شَکَرَ فَاِنَّمَا یَشۡکُرُ لِنَفۡسِهِۚ وَ مَنۡ کَفَرَ فَاِنَّ رَبِّیۡ غَنِیٌّ کَرِیۡمٌ . قَالَ نَـکِّرُوۡا لَهَا عَرۡشَهَا نَنۡظُرۡ اَتَهۡتَدِیۡ اَمۡ تَکُوۡنُ مِنَ الَّذِیۡنَ لَا یَهۡتَدُوۡنَ . فَلَمَّا جَآءَتۡ قِیۡلَ اَهٰکَذَا عَرۡشُكِ قَالَتۡ کَاَنَّه هُوَ وَ اُوۡتِیۡنَا الۡعِلۡمَ مِنۡ قَبۡلِهَا وَ کُنَّا مُسۡلِمِیۡنَ . وَ صَدَّهَا مَا کَانَتۡ تَّعۡبُدُ مِنۡ دُوۡنِ اللّٰهِ اِنَّهَا کَانَتۡ مِنۡ قَوۡمٍ کٰفِرِیۡنَ . قِیۡلَ لَهَا ادۡخُلِی الصَّرۡحَ فَلَمَّا رَاَتۡهُ حَسِبَتۡهُ لُجَّةً وَّ کَشَفَتۡ عَنۡ سَاقَیۡهَا قَالَ اِنَّهُ صَرۡحٌ مُّمَرَّدٌ مِّنۡ قَوَارِیۡرَ قَالَتۡ رَبِّ اِنِّیۡ ظَلَمۡتُ نَفۡسِیۡ وَ اَسۡلَمۡتُ مَعَ سُلَیۡمٰنَ لِلّٰهِ رَبِّ الۡعٰلَمِیۡنَ . (15 - 44) 

And We bestowed great knowledge on David and Solomon, and they said: “Gratitude be to God Who has granted us superiority over many of His believing servants.” (15)

And Solomon became the heir to David and he said: “People! We have also been taught the language of the birds and also given all other things. Indeed, this is a manifest blessing.” (16)

 And all the army of Solomon – from among the jinn, humans and birds – were assembled for his inspection and they were being categorized. Until when they reached the valley of the ants, an ant said: “Ants! Enter your holes lest Solomon and his armies trample you and they are not even aware of it.” Thus he happily smiled at her words and prayed: “Lord! Give me the strength so that I remain grateful to You for Your favour which You have done to me and to my parents and I do such pious deeds which please you and with your blessing, admit me among your righteous servants.” (17-19)

And when he inspected the army of birds, he said: “What is it that I do not see the lapwing? Is he present or is he among those absent? I shall severely punish him or slaughter him unless he presents a convincing excuse before me.” Not much time elapsed when the lapwing came and said: “I am aware of that which you do not know and I have brought true information for you from the country of Saba. I saw a woman ruling them and everything is available to her and she has a very large throne. I have seen her and her nation worshipping the sun by leaving God. And Satan has made their deeds look fair to them; thus he has stopped them from the right path; so, they are not finding the way.” (20-24)

[Satan has stopped them from the right path] so that they do not prostrate before God Who makes known the hidden things of the heavens and the earth and knows what you conceal and what you reveal. There is no deity except God. He only is the Master of the glorious throne. (25-26)

Solomon said: “We shall see whether you are telling the truth or you are among the liars. Take this letter of mine and deliver it to them and then draw away to see their reaction?” (27-28)

She said: “Courtiers! I have been delivered a letter. It is from Solomon and it is ‘with bismillah al-rahman al-rahim; do not show rebelliousness against me and come to me in obedience.’” She said: “Courtiers! Give your opinion in this matter of mine. I do not take decisions unless you people are present.” (29-32)

They replied: “We are powerful and have great military might. The decision is in your hands. Thus deliberate what directive you may give.” (33)

She said: “When kings enter a city, they ravage it and humiliate the honourable in it, and these people will also do the same. And I will send my delegation to him with gifts and see what reply my delegation brings back.” (34-35)

Then when the delegation reached Solomon, he said: “Do you want to help me through wealth? Whatever God has given me is far better than what He has given you. It is you people who are happy with your gifts. Go back to those people. We shall attack them with armies they will not be able to face and We shall disgracefully expel them from there and they will end up humiliated.” (36-37)

Solomon said: “Courtiers! Which of you can bring her throne to me before they come to me in obedience?” A fierce individual from among the jinn said: “I shall bring it to you before you leave this gathering of yours. And I have the power to accomplish this task and I am also trustworthy.” A person who had knowledge of the Book said: “I shall bring it to you before you blink your eye.” Then when Solomon saw it placed in front of him, he cried out: “This is my Lord’s blessing so that He may test me whether I am grateful to him or ungrateful. And he who expresses gratitude does it for his own benefit and he who was ungrateful, then my Lord is Self-Sufficient and Gracious.” (38-40)

Solomon ordered: “Change the shape of her throne; let us see whether she recognizes it or becomes among those who are not able to recognize it.” So, when she arrived, she was asked: “Is your throne similar to this?” She said: “It is indeed that; and we were already aware and we had been among the obedient.”  And those things stopped her which she had been worshipping besides God. She was from a disbelieving nation. (41-43)

She was told: “Enter the palace.” Then when she saw the floor [of the palace], she thought it was deep water and bared her shanks. Solomon said: “This palace is made of crystal.” She cried out: “Lord! I have remained unjust to myself. And now with Solomon I consign myself to God, Lord of the Worlds.” (44)

Explanation

وَ لَقَدۡ اٰتَیۡنَا دَاوُدَ وَ سُلَیۡمٰنَ عِلۡمًا وَ قَالَا الۡحَمۡدُ لِلّٰهِ الَّذِیۡ فَضَّلَنَا عَلٰی کَثِیۡرٍ مِّنۡ عِبَادِهِ الۡمُؤۡمِنِیۡنَ .14

The word عِلۡم (knowledge) refers to the wisdom and cognizance bestowed on David (sws) and Solomon (sws) that manifested themselves in “The Psalms” and “The Proverbs” and also to the knowledge of science. It was through the latter that they were able to establish that majestic kingdom which stood unrivalled in its times with regard to its military might both in the land and in the sea. Its details are mentioned in Surah al-Anbiya’.

The words “and they said: ‘gratitude be to God Who has granted us superiority over many of His believing servants,’” refer to the fact that despite being the rulers of the most powerful kingdom of that time and being the most formidable in scientific advancements, never for a moment did they conceitedly think that it was because of their personal effort. On the contrary, they continued to be grateful to their Lord that all the honour and majesty was His blessing.

The words “granted us superiority over many of His believing servants,” show that the real superiority is superiority in faith. A person who does not have it, has nothing. However, actual superiority is that God makes someone superior among His believing servants.

وَ وَرِثَ سُلَیۡمٰنُ دَاوُدَ وَ قَالَ یٰۤاَیُّهَا النَّاسُ عُلِّمۡنَا مَنۡطِقَ الطَّیۡرِ وَ اُوۡتِیۡنَا مِنۡ کُلِّ شَیۡءٍ اِنَّ هٰذَا لَهُوَ الۡفَضۡلُ الۡمُبِیۡنُ . 15

 If David (sws) was famous, his son Solomon (sws) was even more so. I have explained in the exegesis of Surah al-Anbiya’ that besides his might in land forces, Solomon (sws) had also notched up great advancement in sea forces. His naval fleet was the most powerful of his time. It is evident from this verse and the succeeding ones that he also had the special skill to understand the language of the birds. He would use birds to deliver messages, bring information and spying in a very adept way. In this way, he had also developed an air force. However, despite having all this to his credit, he never claimed like mean people that he had become unassailable. In fact, the context of the verse clearly shows that when this grand addition was made to his military might, instead of showing conceit, he informed his nation that they had been blessed with the knowledge of the language of the birds and if they also had other means and resources needed for development, this is a sheer blessing of God. In other words, he meant that it was their obligation to the manifest blessing of God to be grateful to Him to the utmost and take the lead in being obedient to Him. In the Torah, Solomon (sws) has been portrayed as a mean and materialistic king and even polytheism and idol worship are attributed to him. However, in the Book of Kings it is mentioned that he continued to regard his splendour and majesty to be God-given and also stressed upon his nation to show gratitude to God on His favour.

The verse clearly shows that birds have intellect and can converse and Solomon (sws) was given special knowledge of it. If we are not able to understand their conversation, it is not a reason to negate it. It is clearly mentioned in the Qur’an that every object of the universe glorifies the Almighty but human beings do not understand it. Similarly, it has also been mentioned in the Qur’an that all the beasts and birds are separate generations of species. In the exegesis of Surah al-Nahl, I have explained these insinuations of this statement. Solomon (sws) was specially given the knowledge to understand the language of the birds; however, even those who do not have this knowledge know that all animals adopt different expressions in their lingos for hate, love, reprimand, affection, joy, worry, comfort, assurance and playfulness. Similarly, their gestures and body language for the expression of these sentiments is different. People who train animals for special purposes understand their voices and gestures the way they understand the language of their own species. Even more knowledge of this lies with those who have scientifically observed these animal forms. If one reads the information they have gathered through their experience and knowledge, one is left to wonder in amazement that besides large animals, the wisdom and sharpness ants possess is so much that even human beings can learn a lot from them. No less amazing are the tasks of spying and searching which dogs are accomplished at. When human beings can discover such secrets of animals through their experiences and experimental science and can harness their abilities for these purposes, it is little wonder that God blessed Solomon (sws) with the special knowledge of bird-language. It may be kept in mind that a language comes into being through cadences and variations of sounds. Beings who possess cognizance, comprehension and sentiments express these through various sounds and it is through the variation of sounds that a langauge comes into being. Gestures are also included in this and can be dubbed as silent language.

وَ حُشِرَ لِسُلَیۡمٰنَ جُنُوۡدُه مِنَ الۡجِنِّ وَ الۡاِنۡسِ وَ الطَّیۡرِ فَهُمۡ یُوۡزَعُوۡنَ .16

 A governing noun is suppressed in the expression حُشِرَ لِسُلَیۡمٰنَ. The implication is that all the army was assembled for the inspection by Solomon (sws).

The actual meaning of the word وَزْعٌ  is to “to stop,” “to grasp”, “to hold.” In verse 19, it is used in this meaning as well. However, when it is used in relation to any army, it means “to train” and to “to categorize.”

This verse depicts a parade session of Solomon’s (sws) army which was composed of the jinn, human beings and birds. They were assembled for his inspection. The purpose of this assembly was to arrange and categorize them. The reason for mentioning this parade, as will become evident later, was to show the amazing qualities its components possessed. However, when these qualities showed themselves in the real world, instead of being overcome with the pride of invincibility, he humbly bent down before his Lord and pleaded that the Lord take hold of him lest he went astray because of those favours for he wanted to remain His grateful servant.

حَتّٰۤی اِذَاۤ اَتَوۡا عَلٰی وَادِ النَّمۡلِ قَالَتۡ نَمۡلَةٌ یّٰۤاَیُّهَا النَّمۡلُ ادۡخُلُوۡا مَسٰکِنَکُمۡ لَا یَحۡطِمَنَّکُمۡ سُلَیۡمٰنُ وَ جُنُوۡدُه وَ هُمۡ لَا یَشۡعُرُوۡنَ . 17

The expression “valley of the ants” could refer to a specific place that is famous by this name and could also merely refer to a place where ants lived in abundance. Ants and other similar insects generally make their dwellings in places which are conducive to their living in every way.

This mention is of the time of the parade just referred to. When Solomon’s forces marched to reach the valley of the ants, one of them informed her clan of the lurking danger. She cried out to them to enter their holes lest they were trampled into oblivion and the huge army did not even know what happened. Science has revealed amazing facts about ants. Notwithstanding these, even if a common person observes how one army of ants commutes from place to place, he is astounded to see their organization and military discipline. It is clearly evident that the whole army marches under the leadership of a chief. A line of scouts and volunteers flanks both sides of the army. It diligently marches within stipulated limits. It is clearly evident that they have been deputed the task of guarding the army. As soon as they smell danger, they, in their own limits, inform the army about it. At this, the army makes a strategy to protect itself. A very gripping scene can be observed when their whole colony decides to permanently relocate to a new destination. With it travels all supplies of their food as well as the young ones. Personally, I have intently observed this migration at times, and it may well become a whole account if I pen my observations.

These feats of the ants can be observed by all and sundry. However, we are left with no semblance of doubt after reading about their marvels unveiled by scientists that they too are an independent species and class of living organisms, as indicated by the Qur’an. Some of their types resemble human beings: they raise certain animals for their own needs; they sow seeds in lands they demarcate and when the crop is ready, they preserve it underground. There is a whole system of training and instruction among them. In short, they have all the traits which human beings have. The only difference is physical structure, status and form.

The word “said” is used literally even though it has been used in the Qur’an to refer to speak through gestures. An example of this latter use can be seen in verse 27 of Surah Maryam. It should be kept in consideration that ant-types are not confined to what we know in our own areas: scientific research has shown a host of other types found in different territories and terrains. Included among them are ants which are able to speak and others that are mute. Just as Solomon (sws) had the God-given skill to understand the language of the words, he could also comprehend the conversation of ants.

فَتَبَسَّمَ ضَاحِکًا مِّنۡ قَوۡلِهَا وَ قَالَ رَبِّ اَوۡزِعۡنِیۡ اَنۡ اَشۡکُرَ نِعۡمَتَكَ الَّتِیۡ اَنۡعَمۡتَ عَلَیَّ وَ عَلٰی وَالِدَیَّ وَ اَنۡ اَعۡمَلَ صَالِحًا تَرۡضٰىهُ وَ اَدۡخِلۡنِیۡ بِرَحۡمَتِكَ فِیۡ عِبَادِكَ الصّٰلِحِیۡنَ . [18]

 The word ضَاحِك connotes “joy and happiness,” as in verse 71 of Surah Hud. If only the word فَتَبَسَّمَ (to smile) was used, it could also have meant “a derisive smile.” However, since it was qualified by the word ضَاحِك, it means “a joyous smile.”

The word وَزْعٌ has been explained earlier. Here it means “to get hold” or “to grasp” someone to strengthen and stabilize him. Solomon (sws) prayed to God to get hold of him to prevent him from going astray, lest after being blessed with the skills of understanding the lingo of the birds and insects he was overcome with pride and vanity. He further prayed that he fulfill his obligations towards the favours God had bestowed on him and his parents, and was able to do works that pleased Him and ended up among the righteous in the Hereafter.

It is to remind people of this fact that the above incident has been narrated: those whose vision is confined to this worldly life only and who are oblivious of God express pride and vanity on any success they may achieve; a necessary consequence of this arrogant attitude is that instead of expending the abilities and resources God has blessed them with in works that please Him, they start using them to achieve the aims of Satan. However, Solomon (sws) regarded all his scientific achievements to be a result of God’s help and continued to be mindful of the fact that he did not displease God in the slightest way.

وَ تَفَقَّدَ الطَّیۡرَ فَقَالَ مَا لِیَ لَاۤ اَرَی الۡهُدۡهُدَ اَمۡ کَانَ مِنَ الۡغَآئِبِیۡنَ . لَاُعَذِّبَنَّه عَذَابًا شَدِیۡدًا اَوۡ لَاَاذۡبَحَنَّهُ اَوۡ لَیَاۡتِیَنِّیۡ بِسُلۡطٰنٍ مُّبِیۡنٍ .19

At the instance of his inspection of the parade, when Solomon (sws) could not find the lapwing, he uttered the above cited words in severe anger.

Before the expression “or is he among those absent” a clause to the effect “is it that he is present and I can’t see him.”

It is evident from this description that the army of Solomon (sws) consisted of different types of trained birds. He used them to gather information, deliver messages and spy on others. Since he understood the language of the birds, he was able to undertake these tasks in a far better way than the scientists of the present age.

Even in the present age, birds are used for this purpose. The Torah mentions nothing about this feat of Solomon (sws). However, it is mentioned in it that when Noah (sws) wanted to estimate the level of water after the deluge, he sent forth a dove. She came back with a fresh branch of olive in her beak. From this, Noah concluded that the water had receded.

This shows that training birds for the purposes outlined above was a skill found in ancient times, in fact from the beginning of history. The ability of a dove to deliver messages and letters is well known. It is evident from the details just referred to that doves are also very adept in estimating conditions and circumstances. Current scientific advancements also corroborate this fact. The lapwing was found in abundance in the land of Palestine. Like the dove, it is also very skilful for these tasks. For this reason, Solomon (sws) employed it for this purpose. The manner in which he has expressed his anger on the absence of the lapwing shows that these birds were required to follow a strict military discipline. They had to obey all the rules and any disobedience would lead them to punishment.

فَمَکَثَ غَیۡرَ بَعِیۡدٍ فَقَالَ اَحَطۡتُّ بِمَا لَمۡ تُحِطۡ بِهِ وَ جِئۡتُكَ مِنۡ سَبَاٍۭ بِنَبَاٍ یَّقِیۡنٍ . اِنِّیۡ وَجَدۡتُّ امۡرَاَةً تَمۡلِکُهُمۡ وَ اُوۡتِیَتۡ مِنۡ کُلِّ شَیۡءٍ وَّ لَهَا عَرۡشٌ عَظِیۡمٌ . وَجَدۡتُّهَا وَ قَوۡمَهَا یَسۡجُدُوۡنَ لِلشَّمۡسِ مِنۡ دُوۡنِ اللّٰهِ وَ زَیَّنَ لَهُمُ الشَّیۡطٰنُ اَعۡمَالَهُمۡ فَصَدَّهُمۡ عَنِ السَّبِیۡلِ فَهُمۡ  لَا یَهۡتَدُوۡنَ .20

The subject of the verb مَکَثَ is Solomon (sws) in my opinion. Soon, the lapwing arrived and presented him with the report mentioned in this verse. The territory of Saba lies in the southwest of Arabia where Hadrmawt and ‘Asir are located. The lapwing did not imply that Solomon (sws) was totally unaware of that country and its circumstances. How could he be totally unaware of a country so close by when it is evident from both the Torah and the Qur’an that the queen of Saba was broadly aware of Solomon (sws) and his wisdom, as is referred to ahead. If she was aware, how can it be assumed that Solomon (sws) was not, given the fact that his naval fleet would journey to far off lands. What the lapwing actually meant was that he had returned with a fresh detailed report that would add to Solomon’s information. This is also evident from the words “I am aware of that which you do not know,” of this verse. The true stress of these words is that the lapwing came to Solomon (sws) with some further information. It should be evident that the lapwing stated this as an excuse for his absence. For this reason, he specified that he had brought news that was certain and also the latest. Such additions to the knowledge of their ruler are made by the envoys and informants of every country and have the capacity to do so. Thus this fresh news should not be construed as a means to put down the extent of information Solomon (sws) had.

The report presented by the lapwing to Solomon (sws) showed that a woman was ruling the land of Saba and the style of the report reflects wonder. He informed Solomon (sws) that as far as the development of the country was concerned, it had everything. Regarding the splendour of the queen, he reported that she had a huge throne. It should be kept in mind that the crowns and thrones of the kings of those times were adorned with gold, silver and other expensive metals. Thus their grand nature was measured through these means.

Regarding the religious milieu of the country, the lapwing reported that the queen and her people worshipped the sun and the sun worship and other acts of immorality had been made to seem fair to them by Satan. Such was this extent that worshipping the one God had become lost upon them.

اَلَّا یَسۡجُدُوۡا لِلّٰهِ الَّذِیۡ یُخۡرِجُ الۡخَبۡءَ فِی السَّمٰوٰتِ وَ الۡاَرۡضِ وَ یَعۡلَمُ مَا تُخۡفُوۡنَ وَ مَا تُعۡلِنُوۡنَ . اَللّٰهُ لَاۤ اِلٰهَ اِلَّا هُوَ رَبُّ الۡعَرۡشِ الۡعَظِیۡمِ .21

In my opinion, these two verses are not part of the lapwing’s speech. These words are from God and examples of such insertions have occurred in past surahs. By adding these words, the discourse has been related to the situation that existed in the time of the revelation of the Qur’an in Arabia. The implication is that Satan stopped them from worshipping the God Who exposes all that is hidden in the heavens and the earth and is fully aware of what people conceal and what they reveal, and is master of the glorious throne.

Concomitant indications strongly support that these words are insertions from God and such is their obvious nature that they do not need any explanation. The words “knows what you conceal and what you reveal” are quite inappropriate to come out of the mouth of the lapwing. Only God can utter them.

The word الۡخَبۡءَ in یُخۡرِجُ الۡخَبۡءَ فِی السَّمٰوٰتِ وَ الۡاَرۡضِ connotes the meaning of مَخْبُوءٌ. In other words, it is God Who reveals all the hidden things of the heavens and the earth but the naïve worship other deities. By the hidden things of the heavens are specially meant the sun, the moon, the rain and planets Venus and Mercury. The people of Saba would worship the sun as the greatest deity. By the hidden things of the earth are specially meant things which sprout from it or come out from it like vegetation, trees, seas and fountains etc. It is stated that the creator and the master of all these things is God, the one and only and He knows whatever people reveal and what they conceal. So what is the point in worshipping other entities.

The words لَاۤ اِلٰهَ اِلَّا هُوَ رَبُّ الۡعَرۡشِ الۡعَظِیۡمِ allude to the fact that when God is the master of the glorious throne that extends over the heavens and the earth, people should worship Him only. No throne, however grand it may be, has any worth before His throne.

قَالَ سَنَنۡظُرُ اَصَدَقۡتَ اَمۡ کُنۡتَ مِنَ الۡکٰذِبِیۡنَ . اِذۡهَبۡ بِّکِتٰبِیۡ هٰذَا فَاَلۡقِهۡ اِلَیۡهِمۡ ثُمَّ تَوَلَّ عَنۡهُمۡ فَانۡظُرۡ مَا ذَا یَرۡجِعُوۡنَ .22

Solomon (sws) handed over a letter to the lapwing for delivery to the queen to test whether he was merely boasting or if his claims were true. It is evident from this that the country of  Saba was already in Solomon’s (sws) mind and it may well be that the lapwing had flown to it for this very reason. In the absence of any prior plans, it seems improbable that Solomon (sws) should send a letter to them merely to judge the truthfulness of the lapwing. The nature of the letter was that of an ultimatum, as will become evident from later verses.

Solomon (sws) asked the lapwing to withdraw from there and wait after delivering the letter so that their response could be known. Some scholars think that the directive of Solomon (sws) to withdraw from the royal court while waiting was given to the lapwing because in his presence the courtiers would not be able to freely converse with one another and feel hesitant in the presence of a foreign envoy. This view does not seem to be correct. Though delivering messages and letters through birds was common in those times, there is no indication of the fact at least until that stage that the people of Saba thought that a bird could understand their conversation too.

قَالَتۡ یٰۤاَیُّهَا الۡمَلَؤُا اِنِّیۡ اُلۡقِیَ اِلَیَّ کِتٰبٌ کَرِیۡمٌ . اِنَّهُ مِنۡ سُلَیۡمٰنَ وَ اِنَّهُ بِسۡمِ اللّٰهِ الرَّحۡمٰنِ الرَّحِیۡمِ . اَلَّا تَعۡلُوۡا عَلَیَّ وَ اۡتُوۡنِیۡ مُسۡلِمِیۡنَ . 23

As soon as the letter was received, the queen immediately consulted her courtiers. Two things become evident from the way she introduced the letter.

Firstly, sending letters through birds was a common method in those times, at least to the extent of kings. Had this not been the case, both the queen her courtiers would have expressed amazement at a letter being delivered without a messenger. Neither did she express amazement nor did her courtiers when the letter was received. On the contrary, the queen mentioned it as if it was something very common and the courtiers received it as a customary piece of news.

Secondly, the queen mentioned the letter as an honourable epistle. This shows that she and her courtiers already held Solomon (sws) in high esteem. Indications of this are also found in the Torah and the Talmud, and they are also found in the succeeding verses of the Qur’an.

The queen while summarizing the contents of the letter to her courtiers told them that the letter was from Solomon (sws) and began with the name of the merciful God. In ancient times, it was customary that royal letters and decrees began by a mention of the name of the sender and to whom they are sent. Since the queen had not read out the complete text of the letter to her courtiers and had just summarized it, she only told them the name of the sender and the manner in which it began. This also sheds light on the history of the bismillah al-rahman al-rahim verse. It becomes evident that the queen gave special importance to the beginning of the letter and wanted her courtiers to understand the underlying spirit of earnestness found in it.

The real purpose of Solomon’s letter is then outlined in the set of verses under discussion: without showing any rebelliousness, the queen was to submit to him.

Though concomitant indications show that the queen had presented a summary of the letter to her courtiers, it is also a fact that in ancient times letters and decrees were short and concise. This is also evident from the letters of Prophet Muhammad (sws). So, it is quite possible that Solomon’s letter contained merely the words she mentioned.

It is evident from the Book of Kings of the Torah that in his times either all the nearby countries had either submitted to Solomon (sws) on their own and started paying the tribute tax to him or had been annexed by him. The reason he undertook these conquests was that the greatest form of disorder on earth is the rule of people who adhere to polytheism and disbelief and to subdue them is an obligation of the believers. Thus on this basis Solomon (sws) demanded obedience from the people of Saba and also warned them not take to rebelliousness lest it be harshly dealt with. The word مُسۡلِمِیۡنَ is used here to connote “obedience” and does not refer to accepting faith. A true Islamic government does not have the right to forcibly ask non-Muslims to accept faith but it does have the right to strip them of political authority because if any law other than the law of God is allowed to prevail on earth,  it would lead to anarchy in the land and rebelliousness to God.

قَالَتۡ یٰۤاَیُّهَا الۡمَلَؤُا اَفۡتُوۡنِیۡ فِیۡۤ اَمۡرِیۡ مَا کُنۡتُ قَاطِعَةً اَمۡرًا حَتّٰی تَشۡهَدُوۡنِ .24

 The queen asked the counsel of her courtiers after disclosing its contents to them. Out of affection, she assured them that she would not take a decision without consulting them. The reason behind this affection probably was that the queen did not want to wage war on Solomon (sws), as will become evident ahead. On the contrary, she wanted that her courtiers also agree with her.

It may be kept in mind that even in a dictatorial set-up, a king cannot ignore the opinions of his nobles. Even a person as autocratic as the Pharaoh needed to consult his courtiers and nobles. In a similar way, the queen too sought the counsel of her high-ups. It would be wrong to conclude from this that the queen’s rule was a democratic one. What best can be said of it is that was an aristocratic rule and that too in a special sense.

قَالُوۡا نَحۡنُ اُولُوۡا قُوَّةٍ وَّ اُولُوۡا بَاۡسٍ شَدِیۡدٍ وَّ الۡاَمۡرُ اِلَیۡكِ فَانۡظُرِیۡ مَاذَا تَاۡمُرِیۡنَ .25

The courtiers opined that if the queen decided to launch an onslaught on Solomon (sws), they were fully up to the task. She was to take the decision. By the words اُولُوۡا قُوَّةٍ the courtiers referred to their martial might and resources, and by اُولُوۡا بَاۡسٍ they indicated their astuteness and courage. These are the two things needed for war.

These words of the courtiers show their inclination towards war, which they conveyed to their queen.

قَالَتۡ اِنَّ الۡمُلُوۡكَ اِذَا دَخَلُوۡا قَرۡیَةً اَفۡسَدُوۡهَا وَ جَعَلُوۡۤا اَعِزَّةَ اَهۡلِهَاۤ اَذِلَّةً وَ کَذٰلِكَ یَفۡعَلُوۡنَ .26

The queen did not concur with her courtiers. She was well aware of the extent of Solomon’s might and power as well as his wisdom and sagacity. For this reason, she discouraged them from waging war and warned them of its consequences in the words cited in the verse. She said that Solomon (sws) would treat them as kings did to humiliate their enemy. Her message was clear: war was to be avoided at all costs.

وَ اِنِّیۡ مُرۡسِلَةٌ اِلَیۡهِمۡ بِهَدِیَّةٍ فَنٰظِرَةٌ بِمَ یَرۡجِعُ الۡمُرۡسَلُوۡنَ . 27

The queen suggested that they adopt a compromising policy and preferred to handle the matter through diplomatic means. By sending gifts to Solomon (sws), she wanted to gauge the response to her sincerity. The last clause of the verse (and see what reply my delegation brings back) indicates that the queen was not very hopeful of the outcome. She knew that Solomon (sws) would behave according to ideological principles. He would not be convinced through gifts and presents. However, she wanted to avoid war and a chalk out a way that was better for her and for her countrymen. This shows that she was a peace-loving ruler having insight of the future.

فَلَمَّا جَآءَ سُلَیۡمٰنَ قَالَ اَتُمِدُّوۡنَنِ بِمَالٍ فَمَاۤ اٰتٰىنِ اللّٰهُ خَیۡرٌ مِّمَّاۤ اٰتٰىکُمۡ بَلۡ اَنۡتُمۡ بِهَدِیَّتِکُمۡ تَفۡرَحُوۡنَ . 28

As per her plan, the queen sent gifts and presents to Solomon (sws) with a delegation. The singular tense of the verb جَآءَ is meant to collocate with the word delegation. The overall construction would be to the effect: فَلَمَّا جَآءَ مَن اَرْسِلَ اليْهِ. It is evident from the words of both the queen and of Solomon (sws) cited ahead that a whole delegation came to meet him. However, he did not accept their gifts and asserted that he already had plenty of blessings from God, which were much more than what they had brought. The rather concise words فَمَاۤ اٰتٰىنِ اللّٰهُ encompass wealth, status, and wisdom as well as the empire that Solomon (sws) had.

The implication of these words of Solomon (sws) was that his demand was that the queen and her people submit to him; he was not desirous of friendship and the gifts would not appease him; he had much more of the wealth and riches they rejoiced in; his purpose was to make God’s directives prevail in the land; it was not permissible for him to rejoice in these gifts and accept the rule of disbelief and polytheism on God’s earth.

اِرۡجِعۡ اِلَیۡهِمۡ فَلَنَاۡتِیَنَّهُمۡ بِجُنُوۡدٍ لَّا قِبَلَ لَهُمۡ بِهَا وَ لَنُخۡرِجَنَّهُمۡ مِّنۡهَاۤ اَذِلَّةً وَّ هُمۡ صٰغِرُوۡنَ . 29

These words state the response of Solomon (sws). He intended to decimate the power of the queen and subject her countrymen to disgrace.

The word قِبَل means: “power and strength.” Solomon (sws) knew through the report brought back by the lapwing that the courtiers of the queen were very proud of their means and resources and of their valour and bravery. For this reason, he informed them that all their pride and vanity would be shattered if they faced his army.

The word ۤ اَذِلَّةًis qualified by the expression وَ هُمۡ صٰغِرُوۡنَ. This refers to the fact that such would be the humiliating manner in which Solomon’s army would expel them from their land that they would be disgraced in their own eyes. At times, a nation is vanquished in war but courage does not abandon it. These words of Solomon (sws) imply that the manner in which they would be routed would mean that they would never even think of waging war again.

قَالَ یٰۤاَیُّهَا الۡمَلَؤُا اَیُّکُمۡ یَاۡتِیۡنِیۡ بِعَرۡشِهَا قَبۡلَ اَنۡ یَّاۡتُوۡنِیۡ مُسۡلِمِیۡنَ .30

 After sending back the delegation, Solomon (sws) was quite sure that those people would not be audacious enough to wage war and would soon come over to submit to him. However, before this could happen he wanted to completely over-awe the queen and her courtiers. Thus he made up his mind to bring over the throne of the queen so highly praised by the lapwing. For this, he asked the question cited in this verse.

قَالَ عِفۡرِیۡتٌ مِّنَ الۡجِنِّ اَنَا اٰتِیۡكَ بِهِ قَبۡلَ اَنۡ تَقُوۡمَ مِنۡ مَّقَامِكَ وَ اِنِّیۡ عَلَیۡهِ لَقَوِیٌّ اَمِیۡنٌ .31

The word عِفۡرِیۡتٌ means “astute and clever.” At the same time, it also connotes someone who is physically strong and someone who is a leader.

It has been mentioned at another instance in the Qur’an that Solomon (sws) was also blessed with the skill of bringing the jinn into his subservience. As a result, he had deputed many of them in running the affairs of his country. When he expressed the desire mentioned in the verse, not only did a clever jinn positively respond to it, he also assured Solomon (sws) that since he was powerful and honest, he (sws) need not worry: the task would be faithfully accomplished by him.

قَالَ الَّذِیۡ عِنۡدَ عِلۡمٌ مِّنَ الۡکِتٰبِ اَنَا اٰتِیۡكَ بِهِ قَبۡلَ اَنۡ یَّرۡتَدَّ اِلَیۡكَ طَرۡفُك فَلَمَّا رَاٰهُ مُسۡتَقِرًّا عِنۡدَه قَالَ هٰذَا مِنۡ فَضۡلِ رَبِّیۡ لِیَبۡلُوَنِیۡۤ ءَاَشۡکُرُ اَمۡ اَکۡفُرُ وَ مَنۡ شَکَرَ فَاِنَّمَا یَشۡکُرُ لِنَفۡسِهِۚ وَ مَنۡ کَفَرَ فَاِنَّ رَبِّیۡ غَنِیٌّ کَرِیۡمٌ .32

When the jinn made the offer cited earlier, a person who had knowledge of the book was inspired to make his own offer which this verse mentions. He even accomplished the task.

The word book obviously refers to the Torah. In other words, that person had profound knowledge of the aspect of the Torah which I have already pointed out while explaining the incident of Harut and Marut in Surah al-Baqarah: this knowledge relates to the effects of the letter and words and also to God’s attributes. It was given to those two angels to combat witchcraft and sorcery at the time when the Israelites were under detention in Babylon. This knowledge was like a double-edged sword and wrong use of it could lead people to great trial and misery. Thus it has been mentioned in Surah al-Baqarah that the angels regarded it to be a trial. In the era of Solomon (sws), none dared to misuse this skill for fear of stern accountability. Yet the same surah specifies that after him the Jews profusely used it. They lost interest in studying the Torah and began using it for evil purposes and tried to convince their people that Solomon’s majesty and splendour was a result of this occult discipline.

This discipline is not part of the Torah or other divine books and is totally apart from them. It was given to the Israelites in a certain period for a specific purpose, as is pointed out in the exegesis of Surah al-Baqarah. Here the words الَّذِیۡ عِنۡدَهُ عِلۡمٌ مِّنَ الۡکِتٰبِ are only meant to point to the fact that besides obtaining the knowledge of the Book and shari‘ah of God, another skill can be obtained which can overpower the chants and incantations of the devils among the jinn and men.

When Solomon (sws) saw that the throne of the queen had in fact been brought to his presence, he was overcome with gratitude to God. To bring it over, neither did he undertake any effort himself nor did he need to call in any jinn or devil for support; on the contrary, the feat was achieved through the words and letters of God’s names. He knew that it was a trial from God – a trial that was meant to see whether he became arrogant after that achievement or remained God’s humble and grateful servant. Since God is gracious, He never deprives people of His favours who do not use them against Him.

قَالَ نَـکِّرُوۡا لَهَا عَرۡشَهَا نَنۡظُرۡ اَتَهۡتَدِیۡ اَمۡ تَکُوۡنُ مِنَ الَّذِیۡنَ لَا یَهۡتَدُوۡنَ .33

Solomon (sws) did not merely want the throne to be brought over; he actually wanted to demonstrate his God-given majesty before the queen and her nobles. He wanted to surprise the queen; she would definitely be struck with amazement to see her own throne with him. This was a type of a jest: he ordered his staff to make a general change in the form of the throne so that it became an enigma for the queen and Solomon (sws) wanted to see whether she was able to resolve that enigma or not.

فَلَمَّا جَآءَتۡ قِیۡلَ اَهٰکَذَا عَرۡشُكِ قَالَتۡ کَاَنَّه هُوَ وَ اُوۡتِیۡنَا الۡعِلۡمَ مِنۡ قَبۡلِهَا وَ کُنَّا مُسۡلِمِیۡنَ .34

Once the delegation returned to the queen after the failed mission, she decided to directly meet with Solomon (sws). It is evident from the Torah and the succeeding verses of this surah also that the queen was very impressed by Solomon (sws). She then made up her mind to go and meet him to not only benefit from his wisdom and knowledge but also to find a solution to her political crisis. Thus, with many of her nobles and high-ups she went over to meet him. There she was faced with the puzzle mentioned above. She was dumbfounded to see her own throne when she was asked about it. It was with great caution that she confessed to the fact. At the same time, she acknowledged that they were already aware of the superiority and splendour of Solomon (sws) and that they had already submitted to him in their hearts. The antecedent of the pronoun in مِنۡ قَبۡلِهَا is the miraculous feat she had just observed. It is also evident from the words of the queen that it was not just she who was impressed by Solomon’s knowledge and wisdom, many of her viziers and courtiers too were over-awed by them. This is quite logical too. In fact, it is quite probable that they accompanied the queen on that trip.

وَ صَدَّهَا مَا کَانَتۡ تَّعۡبُدُ مِنۡ دُوۡنِ اللّٰهِ اِنَّهَا کَانَتۡ مِنۡ قَوۡمٍ کٰفِرِیۡنَ . 35

Here the Qur’an has explained why, despite being so impressed by Solomon’s knowledge and wisdom and being obedient to him, she persisted in following the wrong religion: she and her disbelieving people continued to worship idols. The implication is that not every person can break the shackles of traditions and national relationships. There are many people to whom the truth is apparent but they are so caught up in the clutches of their environment that they do not have the courage to liberate themselves from it. Only people who are blessed with a special urge from the Almighty are able to move the heavy stones found in their way. Though everyone faces this difficulty but for those who are entrusted with leadership, this difficulty is double – in fact, ten times. They become absolute slaves of their times. Though they claim to be leaders but when they walk, they walk behind others.

قِیۡلَ لَهَا ادۡخُلِی الصَّرۡحَ فَلَمَّا رَاَتۡهُ حَسِبَتۡهُ لُجَّةً وَّ کَشَفَتۡ عَنۡ سَاقَیۡهَا قَالَ اِنَّهُ صَرۡحٌ مُّمَرَّدٌ مِّنۡ قَوَارِیۡرَ قَالَتۡ رَبِّ اِنِّیۡ ظَلَمۡتُ نَفۡسِیۡ وَ اَسۡلَمۡتُ مَعَ سُلَیۡمٰنَ لِلّٰهِ رَبِّ الۡعٰلَمِیۡنَ . 36

After this, the attendants of Solomon (sws) asked the queen to enter the palace. As soon as she did, she was wonderstruck and thought that she was entering a deep well of water and bared her clothes from her shanks. At that instant, he disclosed that the floor was made of crystal beneath which pure water was running.

The purpose of this mention is to depict the architectural might and majesty of Solomon (sws). A queen of the stature and spendour of the queen of Saba’ could not believe her eyes, and her actions clearly showed that she had witnessed that sight for the first time.

It seems as if the floor of the palace was made of thick slabs of glass and water was flowing below it. For this reason, when a stranger stepped on its floor, he thought that he was landing into a fountain. When a villager enters the buildings and palaces of a developed society, he shows similar amazement. Such was the splendour of Solomon’s palace that even the queen of Saba became a villager, let alone common villagers. Solomon’s wisdom and knowledge as well as the majesty and splendour of his palace had such a profound influence on the queen that she spontaneously exclaimed her submission to God together with Solomon (sws). By this declaration, she expressed her subservience to them. It is evident from this that the crystal palace was also a sign of God. With it was the brilliance of being a penitent, grateful and faithful servant of God that Solomon (sws) was. People are guided by this and instead of overwhelming the eyes, it blesses them with insight. If this is not present, then it is a sign of conceit and arrogance and an abode of darkness even if someone calls it a “White House.”

It should be kept in mind regarding the crystal palace that it had been constructed neither through public funds or loans nor at the cost of his poor subjects. It was constructed at the time when the whole nation had become very affluent. Such was the extent of this affluence that it is mentioned in the Torah that gold was found in such abundance that silver had lost its value. It will further become evident from the exegesis of Surah Saba that Solomon (sws) had not merely constructed palaces and halls for the royalty, he had also made places for providing free food to the needy. Nevertheless, architectural marvels are not something bad in themselves. Just as there is nothing wrong in the splendour of servitude together with the majesty of the kingdom, in a similar way, there is nothing wrong in the affluence of the subjects together with marvels of construction. If there is anything wrong, it is is in the imbalance of these things, and only extremely upright people can shield themselves from it.

The tale of the queen of Saba is not mentioned in detail in the Torah; yet reproduced below is the essential part of her account so that the similarity between the Qur’an and the Torah becomes evident:

When the queen of Sheba heard about the fame of Solomon and his relationship to the Lord, she came … arriving at Jerusalem with a very great caravan—with camels carrying spices, large quantities of gold, and precious stones—she came to Solomon and talked with him about all that she had on her mind … When the queen of Sheba saw all the wisdom of Solomon and the palace he had built, the food on his table, the seating of his officials, the attending servants in their robes, his cupbearers, and the burnt offerings he made at the temple of the Lord, she was overwhelmed. She said to the king, “The report I heard in my own country about your achievements and your wisdom is true. But I did not believe these things until I came and saw with my own eyes. Indeed, not even half was told me; in wisdom and wealth you have far exceeded the report I heard. How happy your people must be! How happy your officials … King Solomon gave the queen of Sheba all she desired and asked for, besides what he had given her out of his royal boeunty. Then she left and returned with her retinue to her own country. (1 Kings: 10, 1-13)

It is evident from these words that after that the queen went back to her country. This seems quite logical and there is nothing in the Qur’an against it. She submitted to Solomon (sws) both in politics and in religion; many of her nobles and officials were in agreement with her; she was the sole ruler of her country and was also very popular among her subjects. It is quite in line with this background that what must have happened was that she started to govern her country according to the principles Solomon (sws) told her. Some narratives found in books of exegesis show that he married her, but this does not seem true. These narratives are also not reliable as regards their chains of narration.

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1. This is Ta Sin. These are the verses of the Qur’an and a clear Book.

2. It is guidance and [provides] glad tidings for the believers who are diligent in the prayer and pay zakah, and it is they who in fact have conviction in the Hereafter.

3. Those who do not believe in the Hereafter, We have made their deeds look fair to them; thus they are wandering about.

4. It is these people for whom there is an evil punishment in this world and in the Hereafter too it is they who shall be in a severe loss.

5. And indeed this Qur’an is being taught to you from a wise and knowledgeable being.

6. Recall when Moses said to his family: “I have seen something like fire. I will bring some news for you from there or an ember of fire so that you can warm your selves from it.”

7. So, when he reached it, he heard a voice: “Blessed be He Who is in this Fire and those who are around it. And exalted is God, Lord of the Worlds.”

8. “Moses! This is I, God, the Powerful, the Wise.”

9. Then when he saw it move as if it were a snake, he turned and fled away and did not even look back. God said: “Moses! Fear not! Messengers have nothing to fear in My presence.”

10. “Except he who is guilty of vice, then after vice changed it into virtue, so I am Forgiving and Merciful.”

11. “And insert your hand in the opening of your garment [at the chest]; it will come out white without any ailment. In the company of these nine signs, go to the Pharaoh and to his nation; they are a very disobedient people.”

12. Thus, when these eye-opening signs of Ours came before them, they said: “This is plain magic.”

13. And they rejected them because of injustice and arrogance, even though their hearts had accepted these signs. So, see what fate these miscreants met!

14. And We bestowed great knowledge on David and Solomon, and they said: “Gratitude be to God Who has granted us superiority over many of His believing servants.”

15. And Solomon became the heir to David and he said: “People! We have also been taught the language of the birds and also given all other things. Indeed, this is a manifest blessing.”

16. And all the army of Solomon – from among the jinn, humans and birds – were assembled for his inspection and they were being categorized!

17. Until when they reached the valley of the ants, an ant said: “Ants! Enter your holes lest Solomon and his armies may trample you and they are not even aware of it.”

18. Thus he happily smiled at her words and prayed: “Lord! Give me the strength so that I remain grateful to You for Your favour which You have done to me and to my parents and I do such pious deeds which please you and with your blessing, admit me among your righteous servants.” 

19. And when he inspected the army of birds, he said: “What is it that I do not see the lapwing? Is he present or is he among those absent? I shall severely punish him or slaughter him unless he presents a convincing excuse before me.”

20. Not much time elapsed when the lapwing came and said: “I am aware of that which you do not know and I have brought true information for you from the country of Saba. I saw a woman ruling them and everything is available to her and she has a very large throne. I have seen her and her nation worshipping the sun by leaving God. And Satan has made their deeds look fair to them; thus he has stopped them from the right path; so, they are not finding the way.”

21. [Satan has stopped them from the right path] so that they do not prostrate before God Who makes known the hidden things of the heavens and the earth and knows what you conceal and what you reveal. There is no deity except God. He only is the Master of the glorious throne.

22. Solomon said: “We shall see whether you are telling the truth or you are among the liars. Take this letter of mine and deliver it to them and then draw away to see their reaction?”

23. She said: “Courtiers! I have been delivered a letter. It is from Solomon and it is ‘with bismillah al-rahman al-rahim; do not show rebelliousness against me and come to me in obedience.’”

24. She said: “Courtiers! Give your opinion in this matter of mine. I do not take decisions unless you people are present.”

25. They replied: “We are powerful and have great military might. The decision is in your hands. Thus deliberate what directive you may give.”

26. She said: “When kings enter a city, they ravage it and humiliate the honourable in it, and these people will also do the same.

27. And I will send my delegation to him with gifts and see what reply my delegation brings back.”

28. Then when the delegation reached Solomon, he said: “Do you want to help me through wealth? Whatever God has given me is far better than what He has given you. It is you people who are happy with your gifts.”

29. “Go back to those people. We shall attack them with armies they will not be able to face and We shall disgracefully expel them from there and they will end up humiliated.”

30. Solomon said: “Courtiers! Which of you can bring her throne to me before they come to me in obedience?”

31. A fierce individual from among the jinn said: “I shall bring it to you before you leave this gathering of yours. And I have the power to accomplish this task and I am also trustworthy.”

32. A person who had knowledge of the Book said: “I shall bring it to you before you blink your eye.” Then when Solomon saw it placed in front of him, he cried out: “This is my Lord’s blessing so that He may test me whether I am grateful to him or ungrateful. And he who expresses gratitude does it for his own benefit and he who was ungrateful, then my Lord is Self-Sufficient and Gracious.”

33. Solomon ordered: “Change the shape of her throne; let us see whether she recognizes it or becomes among those who are not able to recognize it.”

34. So, when she arrived, she was asked: “Is your throne similar to this?” She said: “It is indeed that; and we were already aware and we had been among the obedient.”  

35. And those things stopped her which she had been worshipping besides God. She was from a disbelieving nation.

36. She was told: “Enter the palace.” Then when she saw the floor [of the palace], she thought it was deep water and bared her shanks. Solomon said: “This palace is made of crystal.” She cried out: “Lord! I have remained unjust to myself. And now with Solomon I consign myself to God, Lord of the Worlds.”