| Chapter 27 : Surah Al-Naml |
(Revealed before Hijrah) Date of Revelation and Context Subject-Matter After this, the Surah deals at some length with the two most fundamental and basic religious beliefs-existence of God and Life after death. To support and substantiate the first belief the Surah adduces arguments from nature, man's inner self and from his collective life. After alluding to the fact that God's great powers are manifested in the marvellous working of the laws of nature, the Surah advances the acceptance of prayer by God as an invincible argument in support of His existence. Another unanswerable argument given by the Surah is that God reveals Himself to His Messengers and righteous servants and vouchsafes to them the knowledge of the unknown, instances of which are to be witnessed in every age. Next, the Surah deals with Life after death. After briefly pointing to other arguments it advances as one unassailable proof in support of Life after death the great moral and spiritual revolution which the Holy Prophet brought about among his people, and then proceeds to expatiate upon it. The argument begins and develops in this way. The Arabs had completely despaired of their future. They heedlessly wallowed in the quagmire of immoral ways and practices and rejected the Holy Prophet's Message and refused to believe that they will have to render an account of their deeds in an after life. Morally and spiritually they were virtually a dead people. But they received a new life through the Qur'an. The water of Divine revelation descended upon the bleak and barren soil of Arabia and it bloomed and blossomed and pulsated with a new vigorous life, and by acting upon its teachings the Arabs, erstwhile the scum and dregs of humanity, became its leaders and teachers. This marvellous revolution constituted a proof positive of the fact that God, Who could raise a spiritually dead people to a new life, had the power to raise also the physically dead to life again. The Surah closes on the note that God has chosen Mecca to be the Centre for His last Message and that from this town shall emanate a Divine Light which will illumine the whole world.
إِذْ قَالَ مُوسَى ِلأَهْلِهِ إِنِّي آنَسْتُ نَارًا سَآتِيكُمْ مِنْهَا بِخَبَرٍ أَوْ آتِيكُمْ بِشِهَابٍ قَبَسٍ لَعَلَّكُمْ تَصْطَلُونَ
وَأَلْقِ عَصَاكَ فَلَمَّا رَآهَا تَهْتَزُّ كَأَنَّهَا جَانٌّ وَلَّى مُدْبِرًا وَلَمْ يُعَقِّبْ يَا مُوسَى لاَ تَخَفْ إِنِّي لاَ يَخَافُ لَدَيَّ الْمُرْسَلُونَ
وَأَدْخِلْ يَدَكَ فِي جَيْبِكَ تَخْرُجْ بَيْضَاءَ مِنْ غَيْرِ سُوءٍ فِي تِسْعِ آيَاتٍ إِلَى فِرْعَوْنَ وَقَوْمِهِ إِنَّهُمْ كَانُوا قَوْمًا فَاسِقِينَ
وَلَقَدْ آتَيْنَا دَاوُودَ وَسُلَيْمَانَ عِلْمًا وَقَالاَ الْحَمْدُ لِلَّهِ الَّذِي فَضَّلَنَا عَلَى كَثِيرٍ مِنْ عِبَادِهِ الْمُؤْمِنِينَ وَوَرِثَ سُلَيْمَانُ دَاوُودَ وَقَالَ يَاأَيُّهَا النَّاسُ عُلِّمْنَا مَنطِقَ الطَّيْرِ وَأُوتِينَا مِنْ كُلِّ شَيْءٍ إِنَّ هَذَا لَهُوَ الْفَضْلُ الْمُبِينُ
حَتَّى إِذَا أَتَوْا عَلَى وَادِي النَّمْلِ قَالَتْ نَمْلَةٌ يَاأَيُّهَا النَّمْلُ ادْخُلُوا مَسَاكِنَكُمْ لاَ يَحْطِمَنَّكُمْ سُلَيْمَانُ وَجُنُودُهُ وَهُمْ لاَ يَشْعُرُونَ فَتَبَسَّمَ ضَاحِكًا مِنْ قَوْلِهَا وَقَالَ رَبِّ أَوْزِعْنِي أَنْ أَشْكُرَ نِعْمَتَكَ الَّتِي أَنْعَمْتَ عَلَيَّ وَعَلَى وَالِدَيَّ وَأَنْ أَعْمَلَ صَالِحًا تَرْضَاهُ وَأَدْخِلْنِي بِرَحْمَتِكَ فِي عِبَادِكَ الصَّالِحِينَ
وَجَدْتُهَا وَقَوْمَهَا يَسْجُدُونَ لِلشَّمْسِ مِنْ دُونِ اللَّهِ وَزَيَّنَ لَهُمُ الشَّيْطَانُ أَعْمَالَهُمْ فَصَدَّهُمْ عَنْ السَّبِيلِ فَهُمْ لاَ يَهْتَدُونَ أَلاَّ يَسْجُدُوا لِلَّهِ الَّذِي يُخْرِجُ الْخَبْءَ فِي السَّمَاوَاتِ وَالأَرْضِ وَيَعْلَمُ مَا تُخْفُونَ وَمَا تُعْلِنُونَ
فَلَمَّا جَاءَ سُلَيْمَانَ قَالَ أَتُمِدُّونَنِ بِمَالٍ فَمَا آتَانِيَ اللَّهُ خَيْرٌ مِمَّا آتَاكُمْ بَلْ أَنْتُمْ بِهَدِيَّتِكُمْ تَفْرَحُونَ ارْجِعْ إِلَيْهِمْ فَلَنَأْتِيَنَّهُمْ بِجُنُودٍ لاَ قِبَلَ لَهُمْ بِهَا وَلَنُخْرِجَنَّهُمْ مِنْهَا أَذِلَّةً وَهُمْ صَاغِرُونَ
قَالَ الَّذِي عِنْدَهُ عِلْمٌ مِنْ الْكِتَابِ أَنَا آتِيكَ بِهِ قَبْلَ أَنْ يَرْتَدَّ إِلَيْكَ طَرْفُكَ فَلَمَّا رَآهُ مُسْتَقِرًّا عِنْدَهُ قَالَ هَذَا مِنْ فَضْلِ رَبِّي لِيَبْلُوَنِي أَأَشْكُرُ أَمْ أَكْفُرُ وَمَنْ شَكَرَ فَإِنَّمَا يَشْكُرُ لِنَفْسِهِ وَمَنْ كَفَرَ فَإِنَّ رَبِّي غَنِيٌّ كَرِيمٌ
قِيلَ لَهَا ادْخُلِي الصَّرْحَ فَلَمَّا رَأَتْهُ حَسِبَتْهُ لُجَّةً وَكَشَفَتْ عَنْ سَاقَيْهَا قَالَ إِنَّهُ صَرْحٌ مُمَرَّدٌ مِنْ قَوَارِيرَ قَالَتْ رَبِّ إِنِّي ظَلَمْتُ نَفْسِي وَأَسْلَمْتُ مَعَ سُلَيْمَانَ لِلَّهِ رَبِّ الْعَالَمِينَ
قَالَ يَاقَوْمِ لِمَ تَسْتَعْجِلُونَ بِالسَّيِّئَةِ قَبْلَ الْحَسَنَةِ لَوْلاَ تَسْتَغْفِرُونَ اللَّهَ لَعَلَّكُمْ تُرْحَمُونَ
قَالُوا تَقَاسَمُوا بِاللَّهِ لَنُبَيِّتَنَّهُ وَأَهْلَهُ ثُمَّ لَنَقُولَنَّ لِوَلِيِّهِ مَا شَهِدْنَا مَهْلِكَ أَهْلِهِ وَإِنَّا لَصَادِقُونَ
أَمَّنْ خَلَقَ السَّمَاوَاتِ وَالأَرْضَ وَأَنزَلَ لَكُمْ مِنَ السَّمَاءِ مَاءً فَأَنْبَتْنَا بِهِ حَدَائِقَ ذَاتَ بَهْجَةٍ مَا كَانَ لَكُمْ أَنْ تُنْبِتُوا شَجَرَهَا أَءِلَهٌ مَعَ اللَّهِ بَلْ هُمْ قَوْمٌ يَعْدِلُونَ أَمَّنْ جَعَلَ الأَرْضَ قَرَارًا وَجَعَلَ خِلاَلَهَا أَنْهَارًا وَجَعَلَ لَهَا رَوَاسِيَ وَجَعَلَ بَيْنَ الْبَحْرَيْنِ حَاجِزًا أَءِلَهٌ مَعَ اللَّهِ بَلْ أَكْثَرُهُمْ لاَ يَعْلَمُونَ أَمَّنْ يُجِيبُ الْمُضطَرَّ إِذَا دَعَاهُ وَيَكْشِفُ السُّوءَ وَيَجْعَلُكُمْ خُلَفَاءَ الأَرْضِ أَءِلَهٌ مَعَ اللَّهِ قَلِيلاً مَا تَذَكَّرُونَ أَمَّنْ يَهْدِيكُمْ فِي ظُلُمَاتِ الْبَرِّ وَالْبَحْرِ وَمَنْ يُرْسِلُ الرِّيَاحَ بُشْرًا بَيْنَ يَدَيْ رَحْمَتِهِ أَءِلَهٌ مَعَ اللَّهِ تَعَالَى اللَّهُ عَمَّا يُشْرِكُونَ أَمَّنْ يَبْدَأُ الْخَلْقَ ثُمَّ يُعِيدُهُ وَمَنْ يَرْزُقُكُمْ مِنَ السَّمَاءِ وَالأَرْضِ أَءِلَهٌ مَعَ اللَّهِ قُلْ هَاتُوا بُرْهَانَكُمْ إِنْ كُنتُمْ صَادِقِينَ
وَإِذَا وَقَعَ الْقَوْلُ عَلَيْهِمْ أَخْرَجْنَا لَهُمْ دَابَّةً مِنَ الأَرْضِ تُكَلِّمُهُمْ أَنَّ النَّاسَ كَانُوا بِآيَاتِنَا لاَ يُوقِنُونَ
أَلَمْ يَرَوْا أَنَّا جَعَلْنَا اللَّيْلَ لِيَسْكُنُوا فِيهِ وَالنَّهَارَ مُبْصِرًا إِنَّ فِي ذَلِكَ لآياتٍ لِقَوْمٍ يُؤْمِنُونَ وَيَوْمَ يُنفَخُ فِي الصُّورِ فَفَزِعَ مَنْ فِي السَّمَاوَاتِ وَمَنْ فِي الأَرْضِ إِلاَّ مَنْ شَاءَ اللَّهُ وَكُلٌّ أَتَوْهُ دَاخِرِينَ وَتَرَى الْجِبَالَ تَحْسَبُهَا جَامِدَةً وَهِيَ تَمُرُّ مَرَّ السَّحَابِ صُنْعَ اللَّهِ الَّذِي أَتْقَنَ كُلَّ شَيْءٍ إِنَّهُ خَبِيرٌ بِمَا تَفْعَلُونَ
إِنَّمَا أُمِرْتُ أَنْ أَعْبُدَ رَبَّ هَذِهِ الْبَلْدَةِ الَّذِي حَرَّمَهَا وَلَهُ كُلُّ شَيْءٍ وَأُمِرْتُ أَنْ أَكُونَ مِنَ الْمُسْلِمِينَ
2143. For a general discussion of the abbreviated letters see 16 and 1738 and about Ta Sin, see 2094. It is significant that whereas 26th and 28th Chapters which have the abbreviatedletters Ta Sin Mim in their beginning open with the verse, These are verses of the Book that makes things clear, the present Surah which is prefixed with the letters Ta Sin begins with theverse, These are verses of the Qur'an, and of an illuminating Book. This shows that while inthe former two Chapters the Qur'an is alluded to only with reference to Moses's Book, in thepresent Surah it has been mentioned by name, in its own right as in the verse under commentas well as in vv. 7 and 93. 2144. The use of 'Al-Qur'an' and 'the Book' as qualifying words implies a mighty prophecy that the Holy Book of Islam will continue to be preserved in the form of a book till the end of time and that it will be widely studied and read, the word Qur'an meaning a book that is read. 'Since the use of the Koran in public worship, in schools and otherwise, is much more extensive than, for example, the reading of the Bible in most Christian countries; it has been truly described as the most widely read book in existence' (Enc. Bri. 9th edit. vol. 16, p. 597). 2145. From vv. 6:44 and 8:49 it is clear that it is Satan who makes evil and mischievous deeds of evil-doers look beautiful in their eyes. But in the verse under comment it is stated that God makes the deeds of disbelievers appear beautiful to them. It is a natural law that when all person pursues an evil course; thinking that he is not accountable for what he does, he begins to justify his conduct as good and proper, and thus it begins to appear to him in that light. This, in fact, is the consequence of his own conduct but inasmuch as it comes about in accordance with a Divine Law, it is here attributed to God. 2146. The verse constitutes a clear denial of the charge that the Holy Prophet had his own ideas written down and collected in the form of a book and called it 'The Qur'an,' and is an unequivocal declaration that he received the Qur'an direct from the Wise and All-Knowing God. 2147. It was not actual fire that Moses had seen. Had it been so he would have used the expression 'I have perceived the fire,' instead of 'I have perceived a fire.' In fact, it was a vision that Moses had seen, 'fire' symbolizing love of God. It is worthy of note that most of the major incidents, connected with Moses that have been mentioned in the Qur'an, were not incidents which actually took place in the physical world but only visions symbolizing great landmarks in the course of his spiritual development and prophetic mission. Besides the vision about the rod there are mentioned other important instances of such visions in the Qur'an (7:144), the verse under comment affording one such instance. 2148. The expression may mean, (a) who is in search of the fire, and who is near it; (b) who is actually in the fire and who is about to enter it, 'fire' symbolizing the fire of God's love or the fire of trials and tribulations. The fire was not God, nor was God in the fire. It was only a Divine manifestation which cast its glow upon all that was near. 2149. For 'nine Signs' see 17:102. Briefly, they were the Signs (1) of the rod and (2) of the white hand (7: 108, 109); (3) of lice: (4) of frogs which implied unusual, incessant rains; and (5) of locusts; (6) of blood, i.e., a plague which caused bleeding from the nose; (7) and of storm which caused the sea-water to overwhelm Pharaoh and his hosts when they were crossing the sea after the Israelites had crossed it safely (7:134); (8) of drought and (9) of destruction of fruits (7: 13 1). 2150. Mubsirah means, clear, manifest; illumining; sight-giving, causing to have mental perception or knowledge (Lane). 2151. David was a great warrior and a mighty and sagacious statesman. He was the founder of the Judean dynasty and the real builder of the Hebrew Kingdom. Through him all the tribes of Israel from Dan to Beersheba became united and organized into a powerful nation whose Kingdom extended from the Euphrates to the Nile. Solomon consolidated the Kingdom he had inherited from his father. He too was a great and good monarch. He greatly extended and developed the trade and commerce of his country. He was the master-builder among the Israelite Kings and is best known for the building of the famous Temple at Jerusalem, which became the Qiblah of the Israelites. 2152. Manfiq (Language) is derived from Nafaqa which means, he spoke with sound and letters which made clear his meaning. Thus Nutq applies to both articulate and inarticulate speech and also to the condition of a thing which is as significant as articulate speech. It is external, viz., spoken words; and internal, viz., understanding. The word is also used with regard to animals and birds when the use is metaphorical (Mufradat). Birds and insects have their own means of communication. Migratory birds fly from one region to another with the change in weather. They fly in flocks and their flight is orderly. Similarly, ants live in communities and the bees have a well-regulated system of government. This could not be possible without there being some means of communication between them. This means of communication may be called their language. Prophets David and Solomon are here stated to have been taught the language of birds which may be taken as signifying that they had learnt how to make use of birds. The art of using birds for carrying messages from one place to another was very much developed by Solomon and frequent use of it was made in the management of the far-flung empire over which he ruled. 2153. 'Jinn' here may signify mountain or wild tribes. The verse under comment should be read along with vv. 21233; 34:13 and 38:38. It seems to refer to the military personnel of Solomon's army. The three words-Jinn, Ins (men) and Tair (birds)-may represent three departments of his army. In the present verse and in 34:13, the word Jinn has been used to represent a particular section of the army while in 21:83 and 38:38, the word Shayatin has been used to represent the same class. It seems that Solomon had subdued and subjugated some wild tribes, this approximately being the sense of both the words, Jinn and Shayatin who formed an integral part of his army and did sundry, other hard tasks for him. The word Tair denoting swift-footed horses may represent Solomon's cavalry. This meaning of the word finds corroboration in 38:32-34 where Solomon has been stated to possess great love for horses. Thus whereas Jinn and Ins (men) represented two sections of Solomon's infantry, Tair (birds) stood for his cavalry. But if Tair may be taken to mean actual birds then the word would signify birds which Solomon employed for carrying messages. Thus they also formed a very useful and necessary adjunct to his army. But these three words used in a metaphorical sense may signify respectively 'big men,' 'ordinary men' and 'highly spiritual men.' 2154. Tair, besides meaning 'birds,' may also apply to swift-footed animals such as horses, etc. Tayyar which is an intensive form of Tair signifies a sharp-spirited and quick footed horse which runs so fast that it seems to be flying (Lane & Lisan). 2155. Waza'a means, he stopped the first part of the army so that their last part may join them. Huwa Yaza'u al-Jaisha means, he was arranging the soldiers in proper order and placing them in rows (Aqrab). The Quranic expression means: (1) They were formed into separate groups. (2) They marched like an ordered and disciplined army. (3) Their first part was stopped so that their last part might join them. These words show that Solomon had a well-trained and disciplined army which had several separate and distinct departments. 2156. Naml being a proper noun, "the Valley of AI-Naml" does not mean the valley of ants as is generally misunderstood but the valley where a tribe named Naml lived. In Qamus we have, al-Abriqatu min Miyahil Namlati, i.e., Abriqah is one of the springs of Namlah. So Naml was the name of a tribe just as Mazin (Hamasah), which means the eggs of ants, was the name of an Arab. In Arabia it was not an uncommon practice that tribes were named after animals and beasts such as Banu Asad, Banu Kalb, Banu Naml, etc. Moreover, the use of the words Udkhulu (enter) and Masakinakum (your habitations) in the verse lends powerful support to the view that Naml was a tribe, since the former verb is used only for rational beings and the latter expression (your habitations) also has been used in the Qur'an exclusively for human habitations (29:39; 32:27). Thus Namlah means a person of the tribe of Al-Naml-a Namlite. The said Namlite was possibly their leader and had ordered the people to get out of the way of the army of Solomon and enter their houses. According to some authorities this valley is situated between Jibrin and 'Asqalan which is a town on the sea-coast, twelve miles to the north of Gaz, near Sinai (Taqwim al-Buldan). Jibrin is a town in the north, situated in the Vilayah of Damascus. This shows that the Valley of Naml is situated near the sea-coast, opposite to or near Jerusalem, lying on the route from Damascus to Hijaz, at a distance of about a hundred miles from it. This part of the country was, up to the time of Solomon, inhabited by the Arabs and the Midianites. (See ancient and modern maps of Syria and Palestine). According to other authorities, however, it is situated in Yemen. This latter 2157. It appears that the piety and godliness of Solomon's soldiers was famed far and wide. They would not knowingly harm or injure any people. This seems to be the implication of the words, while they knew not, and this is what pleased Solomon as is clear from the next verse. 2158. Dahika meaning, he wondered or he was pleased (Lane), the verse signifies that Solomon wondered and was pleased with the good opinion the Namlite expressed about his own and that of his army's power and piety. 2159. Tafaqqada (he reviewed) is derived from Faqada, i.e., he lost it, it was or became absent from him. Tafaqqada-hu means, he sought for or after it leisurely or repeatedly, it being absent from him, or he sought to obtain knowledge of it (Mufradat). Solomon seemed to have reviewed his army and Hudhud, an important officer of the State, possibly a general, was absent at the important occasion. 2160. Contrary to popular belief, based on fable and fiction, Hudhud was not a bird employed by Solomon as his message-bearer since (a) it was inconsistent with Solomon's dignity as a great monarch and a Divine Prophet to be so angry with a small bird as to be prepared to inflict severe punishment upon it or even to kill it. (b) Hudhud seems to be well acquainted with the rules and requirements of States and also well-versed in the knowledge about Divine Unity (vv. 25, 26) which birds are not. (c) Hudhud, being not a migratory bird, cannot fly long distances and therefore could not have been selected for the journey to Sheba and back (v. 23). It follows from these facts that Hudhud was not a bird but a man, even a very responsible officer of State or a general who had been entrusted with an important political mission by Solomon to the Queen of Sheba. The practice of exchange of envoys seems to have been quite popular in Solomon's time. Moreover, it is a known fact that men are named after birds and animals. Hudhud was a popular name among Solomon's people. The word seems to 2161. It appears from this verse that Hudhud was sent on an important State mission and he brought for Solomon an important piece of news. Saba' may be identified with Sheba of the Bible (I Kings, ch. 10). It was a city in Yemen, situated at about three days' journey from the city of San'a' and was the seat of Government of Queen of Sheba. Moreover, Saba' is a well known branch of the Qahtani tribes. 2162. The verse shows that Queen of Sheba ruled over a very prosperous people who had attained a very high degree of civilization and that she possessed all those things which had made her a powerful monarch. 2163. The Sabaeans worshipped the sun and the stars, a creed which in all likelihood had been imported into Yemen from Iraq with which the people of Yemen were in close contact by way of the sea and the Persian Gulf. The Sabaeans should not be confounded with Sabians who have been mentioned in 2:63; 5:70 and 22:18, and have been variously described as (1) a star-worshipping people living in Iraq; (2) a people believing in a Faith which was a sort of a patchwork of Judaism, Christianity and Zoroastrianism; (3) a people who lived near Mosul in Iraq and believed in the Unity of God, but possessed no known Shari'ah, and (4) a people who lived round about Iraq and professed belief in all Divine Prophets. 2164. Birds are never known to speak the truth or tell lies. The verse affords yet one more proof of Hudhud being not a bird but an important official in Solomon's government. 2165. Even if it be conceded that David and Solomon could understand the language of birds, there is nothing in the Qur'an to show that the Queen of Sheba also could understand their language and yet Hudhud was entrusted with the mission to take Solomon's letter to her and to have a talk with her on Solomon's behalf and as his representative. 2166. Some Christian Orientalists, as is their wont, have vainly sought to impugn the Divine origin of the Qur'an by trying to show that the expression Bismillah has been borrowed from earlier Scriptures. Wherry in his "Commentary" says that it has been borrowed from Zend-Avesta. Sale has expressed an identical view, while Rodwell is of the opinion that pre-Islamic Arabs borrowed it from Jews and subsequently it was incorporated in the Qur'an by the Holy prophet. To say that because this expression is found in some former Scriptures, therefore it must have necessarily been borrowed from one of them by the Qur'an is evidently a flimsy inference. If anything; it only proves that the Qur'an has originated from the same Source from which those Scriptures had originated. Moreover, no other Scripture has used this expression in the form and manner in which the Qur'an has done. Also, the pre-Islamic Arabs 2167. Solomon's letter constitutes a beautiful specimen of how great and comprehensive meaning can be condensed in a few brief words, devoid of all useless bombast and verbosity. The letter was at once a warning against the futility of revolt which seemed to be then raising its head in some parts of the country and an invitation to the Queen to submit to Solomon to avoid unnecessary bloodshed and also to give up idolatry and accept the true Faith. 2168. The verse shows that the Queen of Sheba was a very powerful monarch and possessed great material resources and also commanded the affection, cooperation and willing obedience of her subjects and was the arbiter of their destinies. The power and glory of Saba' was at its height in about 1 100 B.C. The period of the Queen's rule continued up to 950 B.C.; when she is believed to have submitted to Solomon. With her submission was fulfilled the biblical prophecy, viz., 'the Kings of Sheba and Saba' shall offer gifts' (Psalms 72:10). 2169. Glimon seems evidently to have become greatly offended with the Queen's behavior in sending him presents. He took it as an insult. He had demanded her surrender and instead was presented with paltry presents. The Sabaeans first had either attacked Solomon's territory or had sought to create unrest in it. This is why the sending of presents by the Queen offended and annoyed him. In ordinary circumstances he would have been pleased with the presents. 2170. Qibal means; power, strength, authority. They say mali bihi Qibalun, i.e., I have no power against him (Aqrab). 2171. The expression, bi-'Arshiha, seems to signify the throne which Solomon had ordered to be built for the Queen. It seemed to be a practice in vogue at that time that when the ruler of a State paid a visit to another ruler, a throne was built for the reception of the royal guest. Solomon also ordered a throne to be built for the reception of the Queen. It is called 'her throne' because it was specially built for her use. The expression may also mean, 'the like of her throne;' and Ya'tini may mean, 'will prepare for me.' 2172. 'Ifrit; derived from 'Afara which means, he threw him on the ground or humbled him, is a word used both for men and jinn and means, (1) one strong and powerful; (2) sharp, vigorous and effective in an affair, exceeding ordinary bounds therein with intelligence and sagacity; (3) a chief, etc. (Lane). 2173. These words indicate that the said 'Ifrit was a very high official who wielded great authority and was, therefore, quite confident of carrying out the orders of his master to his entire satisfaction within the time allotted to him. Maqamika signifies the place where Solomon had encamped on his way to Saba' and was waiting for his envoy to come back with the reply to his letter to the Queen of Sheba. 2174. Turf meaning, a glance; a noble man; government revenue; a messenger from Yemen (Lane). The expression may mean: (1) Before thy envoy from Yemen returns to thee; (2) in the twinkling of an eye; (3) before the government revenue is deposited in the treasury. In the last-mentioned meaning the expression would signify, 'I would need no more money; the money already in the government treasury would be quite enough to meet the expenses of constructing a throne for the queen.' The expression, 'who had knowledge of the book,' seems to refer to one who knew the intricacies of finance. Possibly, he was Solomon's finance minister. In this and the previous verse two offers to make the throne for Solomon have been mentioned, one by the 'Ifrit who offered to prepare the throne before Solomon should strike camp and start back, and the other by 'the man who had knowledge.' The latter made a still better offer of finishing the throne before Solomon's envoy came back with the reply to his letter from the Queen. The context shows that Solomon accepted the second offer because he wanted to have the throne finished before the Queen came to pay her respects to him as he was to stay at that place till she should come and the whole ceremony was over. The verse also implies that all sorts of men were employed by Solomon-men of knowledge and experience, skilled and unskilled laborers, craftsmen and technicians. 2175. Nakkara-hu means, he changed or altered it so as not to be recognized; he made it look quite ordinary (Lane). The expression in the text may, therefore, mean, 'make this throne better than her throne so that her throne should appear quite ordinary.' The verse purports to say that Solomon had ordered the official who was entrusted with the task of preparing the throne for the Queen to make it so beautiful that she might realize the superiority of its workmanship and come to dislike her own throne and thus should understand that Solomon's power and resources were much greater and superior to those of her. This seems to be the significance of the sentence, 'whether she follows the right way.' Solomon sought to bring home to the Queen the futility of any opposition or resistance to him. She and her ministers and courtiers seemed to be proud of their power and resources (27:34) and Solomon wanted to disabuse their minds of this misconception (27:37). If the words 'her throne' be taken to mean the throne which, it is said, the Queen may have sent as a present to Solomon, the word Nakkira would mean that the throne should be so embellished and made beautiful and the figures of idols on it; if any, so completely wiped off that she might not recognize it. 2176. The words, we had been given knowledge before this, signify that the Queen had already become conversant with the great power and resources of Solomon and had made up her mind to give her allegiance to him. 2177. Kashafa 'an Saqihi is a well-known Arabic idiom meaning, to become prepared to meet the difficulty or to become perturbed or perplexed. Kashafat 'an Saqaiha means: (1) she uncovered her shanks; (2) she got ready to meet the situation; (3) she became perturbed or perplexed or was taken aback (Lane & Lisan). Solomon wanted the Queen to give up idol worship and accept the true Faith. For this purpose he wisely adopted such means as should have led the noble and sagacious lady to see the error of her ways. The throne which Solomon had caused to be prepared for her was prepared with this end in view. It was made much more beautiful and in every respect superior to her own throne of which she was very proud. Solomon did so in order that she might realize that he was God's favorite and had been endowed with material and spiritual gifts in far greater abundance than those given to her. The 2177A. Tatayyara bihi means, he augured ill of it or him; he regarded him or it as ill-omened (Lane). 2178. By implication the reference in the verse is to the nine prominent enemies of the Holy Prophet. Eight of them were killed in the Battle of Badr and the ninth, the notorious Abu Lahab, died at Mecca on hearing the news of the defeat at Badr. These eight were: Abu Jahl, Mut'im bin 'Adiyy, Shaibah bin Rabi'ah, 'Utbah bin Rabi'ah, Walid bin 'Utbah, Umayyah bin Khalf, Nadr bin Harth and 'Aqbah bin Abi Mu'ait. They conspired to murder the Holy Prophet. The actual plan was to select one man from every tribe of the Quraish and then make a concerted murderous attack upon him so that no particular tribe might be held responsible for his murder. The plan came from Abu Jahl, the leader of this wicked junta. 2178A. Waliyy means; an heir; one who demands retribution for murder; an avenger of blood (Lane). 2179. The Holy Prophet had to flee from Mecca but the flight eventually resulted in the destruction of the power of the Quraish, who did not realize that by compelling the Holy Prophet to flee from Mecca they were laying the foundation of their own destruction. 2179A. The words may also mean, with your eyes open. 2180. Yatatahharun rneans, they pose and parade as extra pure and righteous; they take pride in their righteousness and purity (Lane). 2181. With this verse is closed the discourse about Moses, David, Solomon, Salih and Lot with an invocation of Divine peace and blessings on God's Messengers and His Elect to whom humanity is indebted for all that is good and virtuous in the world; and then the Surah proceeds to give arguments in support of the existence of God and of His great power and Unity. 2182. The first argument in favor of the subject introduced in the preceding verse is taken from nature-from the creation of heavens and earth, from the coming down of rain and the life it gives to the dead earth, and from mountains and rivers. 2183. The argument, begun in the preceding verse, is here further developed and expanded. 2184. As God's great powers are manifested in the marvelous working of the laws of nature (preceding verse), so are they manifested in man's inner conscience when he cries to God in the agony of his soul and God listens to his cry. 2185. When Rih (wind) is used in the singular number, it generally signifies Divine punishment (17:70; 54:20; 69:7, etc.), but when it is used in the plural number it generally signifies Divine blessings. 2186. The words, originates creation and then repeats it, signify creation and procreation. 2187. No amount of human knowledge and intelligence alone can satisfy the cravings of the human soul, nor can it prove beyond doubt the existence of God and of Life after death, the two basic religious beliefs, because their full comprehension is beyond human ken. It is Divine knowledge acquired through Divine revelation that can and does actually engender certainty in human mind about them. Man's knowledge can, at best, lead to the conclusion that there must be a Divine Being and a Life after death, but it is Divine revelation alone that can change this must be into the certain is. 2188. The implied reference in this verse may be to Solomon whom the Jews accused of resorting to Shirk (idolatry) in order to win the affection of the Queen of Sheba. As there had existed difference of opinion among the Jews about Solomon's behavior towards the Queen. The Qur'an has lifted the veil from this obscure fact. 2189. The words, when they retreat turning their backs, make it clear that 'the dead' mentioned here are 'the spiritually dead' just as 'the blind' in the next verse are 'the spiritually blind.' 2190. The words, Waqa'a al-Qaulu 'Alaihim, mean, the sentence or the decree became due against them or came to pass; they made themselves deserving of the Divine sentence or the Divine decree (Aqrab). 2191. This is a prophecy concerning the appearance of plague in the Latter Days. The verse was so construed by the Holy Prophet himself. But if Dabbah is taken in the sense of a grossly materialistic person all whose endeavors are wholly directed to the acquisition of worldly riches and material comforts (34:15), the reference in the verse seems to be to the materialistic Western nations 'whose labor is all lost in search after things pertaining to the life of this World' (18:105) and who have fallen on this world with all their might and main. 2192. They will not be able to put in defense of their misdeeds. The charge against them being quite true and manifest will be incapable of being defended, and so the sentence of punishment will be passed against them. 2193. The word, when the trumpet will be blown; besides referring to the Day of Resurrection, refer to the new order that was ushered in by the Holy Prophet as if by the blowing of a trumpet. 2194. At the advent of the Holy Prophet old ideas and institutions which seemed to have been firmly rooted like mountains, melted and vanished away like the passing of clouds. 'Mountains' may here equally refer to the great and firmly established Roman and Persian Empires which were scattered like chaff before the irresistible victorious Muslim armies. 2195. The Meccans feared that if idol-worship disappeared from Arabia, the Ka'bah, being the repository of all their well-known idols, will lose its importance and with it they will lose their prestige and influence as its custodians. The verse disabuses their minds of this false notion and purports to say that being the Centre of a World Movement and of the Message for all mankind, Mecca, far from losing its importance, will, on the contrary, add to its prestige and will continue to be respected and revered till the end of time.
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