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.
_________
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 .
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 .
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 .
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 .
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 .
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 .
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 .
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 الۡحَکِیۡمُ
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 .
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 .
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 .
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 .
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
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 .
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 .
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 .
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 .
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 .
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 .
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 .
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 .
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 .
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 .
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 .
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 .
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 .
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 .
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 .
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 .
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 .
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 .
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 .
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 .
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 .
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 .
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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