The Story of Sulayman (‘Alayhis-salaam) with the Queen of Saba’ (Sheba)

 

The Surat also mentions the story of how Sulayman (‘Alayhis-salaam) called the Queen of Saba’ and her people to Islam to worship Allaah alone; the One, the Irresistible. In addition, the stories of the people of Thamud and the people of Lut (Lot) and how Allaah destroyed them are mentioned. In these stories, there is a consolation for the Prophet (Salla-Allaahu ‘alayhi wa sallam) and an emphasis of his (Salla-Allaahu ‘alayhi wa sallam) high status with Allaah (Ta’ala).

 

The story ends with verses (91-93) which are suitable to the theme of the Surah, in which Allaah (Ta’ala) says:

إِنَّمَا أُمِرْتُ أَنْ أَعْبُدَ رَبَّ هَٰذِهِ الْبَلْدَةِ الَّذِي حَرَّمَهَا وَلَهُ كُلُّ شَيْءٍ ۖ وَأُمِرْتُ أَنْ أَكُونَ مِنَ الْمُسْلِمِينَ

[Say O Muhammad (Salla-Allaahu ‘alayhi wa sallam)], “I have been commanded only to worship the Lord of this city (Makkah), Him Who has sanctified it and His is everything. And I am commanded to be from among the Muslims (those who submit to Allaah in Islam).”

 

وَأَنْ أَتْلُوَ الْقُرْآنَ ۖ فَمَنِ اهْتَدَىٰ فَإِنَّمَا يَهْتَدِي لِنَفْسِهِ ۖ وَمَن ضَلَّ فَقُلْ إِنَّمَا أَنَا مِنَ الْمُنذِرِينَ

“And to recite the Qur’an, so whosoever receives guidance, receives it for the good of his own self, and whosoever goes astray, say (to him): ‘I am only one of the warners.’”

 

وَقُلِ الْحَمْدُ لِلَّهِ سَيُرِيكُمْ آيَاتِهِ فَتَعْرِفُونَهَا ۚ وَمَا رَبُّكَ بِغَافِلٍ عَمَّا تَعْمَلُونَ

“And say [O Muhammad (Salla-Allaahu ‘alayhi wa sallam)] to these polytheists and pagans etc.]: ‘All the praises and thanks be to Allaah. He will show you His Ayaat (signs, in yourselves, and in the universe or punishments, etc.), and you shall recognize them. And your Lord is not unaware of what you do.’”

 

The Surah is called An-Naml (the ant) due to the mention of the story of the ant with Prophet Sulayman (‘Alayhis-salaam), and to attain benefits and lessons from the stories of the early nations, and to know how Allaah granted Sulayman (‘Alayhis-salaam) that which He did not give to any of the ‘Alameen (mankind, Jinn, and all that exists); when he [Sulayman (‘Alayhis-salaam)] said in Surat Saad [38:35]:

قَالَ رَبِّ اغْفِرْ لِي وَهَبْ لِي مُلْكًا لَّا يَنبَغِي لِأَحَدٍ مِّن بَعْدِي ۖ إِنَّكَ أَنتَ الْوَهَّابُ

“He said: ‘My Lord! Forgive me and bestow upon me a kingdom such as shall not belong to any other after me. Verily, You are the Bestower.’”

 

The following verses [30-44] of Surat An-Naml are considered the main theme of this noble Surah which detail what happened between Sulayman (‘Alayhis-salaam) and the Queen of Saba’ who was worshipping the sun instead of Allaah; how the hoopoe informed Sulayman (‘Alayhis-salaam) about her, and then how he sent the hoopoe to her, calling her to believe in Allaah (Ta’ala).

 

 

Sulayman’s (‘Alayhis-salaam) letter to the Queen of Saba’

When the hoopoe informed Sulayman (‘Alayhis-salaam) about the queen of Saba’ and her people who were worshipping the sun instead of Allaah (Ta’ala), Sulayman (‘Alayhis-salaam) wrote a letter to her and her people and gave it to the hoopoe to deliver.

Ibn Katheer (Rahimahullaah) said: “He (the hoopoe) carried it on his wings as is the way with birds, or that he carried it in his beak. He went to their land and found the palace of Bilqis (the queen). Thereupon he went to her private chamber and threw the letter through a small window, and then he stepped to the side out of good manners. The queen went and picked up the letter, opened its seal and read it. The letter said:

إِنَّهُ مِن سُلَيْمَانَ وَإِنَّهُ بِسْمِ اللَّهِ الرَّحْمَٰنِ الرَّحِيمِ

 

“Verily! It is from Sulayman (Solomon), and verily! It (reads): ‘In the Name of Allaah, the Most Beneficent, the Most Merciful;

 

أَلَّا تَعْلُوا عَلَيَّ وَأْتُونِي مُسْلِمِين

Be you not exalted against me but come to me as Muslims (true believers who submit to Allaah with full submission).’”

So, she gathered her commanders and ministers and the leaders of her land, and said to them:

يَا أَيُّهَا الْمَلَأُ إِنِّي أُلْقِيَ إِلَيَّ كِتَابٌ كَرِيمٌ

“She said: ‘O chiefs! Verily! Here is delivered to me a noble letter,’”

 

She described it as such because of the wondrous, noble and sublime meanings that were contained therein.

 

إِنَّهُ مِن سُلَيْمَانَ وَإِنَّهُ بِسْمِ اللَّهِ الرَّحْمَٰنِ الرَّحِيمِ

“Verily! It is from Sulayman (Solomon), and verily! It (reads): In the Name of Allaah, the Most Beneficent, the Most Merciful;

أَلَّا تَعْلُوا عَلَيَّ وَأْتُونِي مُسْلِمِين

Be you not exalted against me but come to me as Muslims (true believers who submit to Allaah with full submission).”

 

They knew that it was from Allaah’s Prophet Sulayman (‘Alayhis-salaam); therefore, she did not mention the name of his father. They knew that he was a Messenger whom Allaah had granted a kingdom to, which was not given to anyone else. There was something significant on the letter that proved it was from him, such as the seal, a signature, and so forth; otherwise she (the queen) would not have known that it was from Sulayman (‘Alayhis-salaam).

The letter was the utmost in brevity and eloquence, coming to the point. After the Basmalah “Bismillaahir-Rahmaan ar-Raheem”, he said:

أَلَّا تَعْلُوا عَلَيَّ وَأْتُونِي مُسْلِمِين

“Be you not exalted against me, but come to me as Muslims (true believers who submit to Allaah with full submission).”

 

Shaikh As-Sa’dee (Rahimahullaah) said: “The contents of the letter prohibited them from showing haughtiness against him and staying in the state which they were in. Rather, they should come to him submitting to his command, showing obedience to him and submitting as Muslims.” [Tayseer Al-Kareem]

Sulayman (‘Alayhis-salaam) called them to Allaah (Ta’ala) and he did not seek to overpower or control them; rather, he intended for them to accept Islam. This is because the hoopoe had told him that she and her people were prostrating to the sun instead of Allaah, and this is Kufr (infidelity).

The statement of Sulayman (‘Alayhis-salaam) “And come to me submitting” indicates the strength, power and kingdom of Sulayman (‘Alayhis-salaam) because he did not say: “And accept Islam (or be Muslims)” but he said: “Come to me submitting as Muslims.”

 

Benefits and Lessons:

1)     The desirability of starting correspondence with the complete Basmalah, i.e.

بسم الله الرحمن الرحيم

In the Name of Allaah, the Most Gracious, the Most Merciful

 

2)        It is recommendable to write the name of the sender at the beginning  

       of the letter.

3)     It is also recommendable to use brevity in the letter with a condition that it would not cause misinterpretation of the message, otherwise it will be considered a defective (flawed) briefing (delinquency).  

 

The Queen consults her Chiefs

The queen was wise and mindful. When she read the letter to them and realized that the command was coming from a king who was powerful and mighty, she consulted with the elite and chiefs of her people about the news, saying:

قَالَتْ يَا أَيُّهَا الْمَلَأُ أَفْتُونِي فِي أَمْرِي مَا كُنتُ قَاطِعَةً أَمْرًا حَتَّىٰ تَشْهَدُونِ

“She said: ‘O chiefs! Advise me in (this) case of mine. I decide no case till you are present with me.’”

Meaning, until you come together and offer me your advice, I cannot answer him. Shall we enter under his authority and submit to him or not? I decide no case till you are present with me, i.e. I never take an exclusive decision and manage dictatorially without your opinion and consultation, especially in this great matter.

Her statement indicates her outstanding intelligence because she consulted the chiefs such that if any misfortune happened due to her actions which would displease them, they would not blame her for it. Also, her statement indicates her resoluteness and wisdom. This is because her policy was based on the responsibility being upon all, so that if anything happened contrary to what was their aim, there would be no blame on her, as long as she had taken these chiefs as witnesses and made the matter clear to them.

She also wanted to test their resolution on resisting and fighting their enemy and staying firm on their obedience to her. This is because if they would not spend their wealth and themselves, she would not be able to resist her enemy alone.

The chiefs answered her saying:

قَالُوا نَحْنُ أُولُو قُوَّةٍ وَأُولُو بَأْسٍ شَدِيدٍ

“They said: ‘We have great strength, and great ability for war….’”

They reminded her of their great numbers, readiness and strength. Then they referred the matter to her and said:

وَالْأَمْرُ إِلَيْكِ فَانظُرِي مَاذَا تَأْمُرِينَ

“but it is for you to command; so think over what you will command.”

Meaning, “We have the power and strength to fight him” the matter is yours to decide, so instruct us as you see fit and we will obey.

Their reply shows their good manners with her. Although she was the one asking for their opinion, they referred the matter to her; and this indicates that she had a high status among her people and she deserved for the matter to be referred to her.

 

Ibn ‘Abbaas (Radia-Allaahu ‘anhuma) said: “Bilqis said:

إِنَّ الْمُلُوكَ إِذَا دَخَلُوا قَرْيَةً أَفْسَدُوهَا وَجَعَلُوا أَعِزَّةَ أَهْلِهَا أَذِلَّةً

“She said: ‘Verily! Kings, when they enter a town (country), they despoil it, and make the most honourable amongst its people low.’”

 

And Allaah (Ta’ala) said:

 

وَكَذَٰلِكَ يَفْعَلُونَ

“And thus they do.”

[At-Tabari]

 

When the queen felt that her people inclined towards fighting, she warned them about making the wrong decision, showing them the evil consequences of fighting kings who were usually the victors. They would kill the people of the town which they conquered and humiliate the honourable by enslaving or imprisoning and this is the utmost humiliation. Allaah (Ta’ala) affirms what she said by His Statement:

وَكَذَٰلِكَ يَفْعَلُونَ

“And thus they do.”

And if it is from her statement (as some interpreters said) then she is referring and applying it to Sulayman and his soldiers.

There is another evidence which proves the mindfulness of this woman, in that she looked considerably at the consequences. And that is the state of a mindful person; one should not judge the matter by its appearances or beginnings, rather he should judge the matter by looking at its consequences. This is because the thing could appear beneficial and good to the person, but after contemplation, the matter could be the opposite.

Then she resorted to a peaceful means by seeking a truce and trying to placate Sulayman. She said:

وَإِنِّي مُرْسِلَةٌ إِلَيْهِم بِهَدِيَّةٍ فَنَاظِرَةٌ بِمَ يَرْجِعُ الْمُرْسَلُونَ

“But verily! I am going to send him a present and see with what (answer) the messengers return.”

Meaning, “I will send him a gift befitting for someone of his status and then we’ll wait and see what his response will be. Perhaps he will accept it and leave us alone, or he might impose a tax which we can pay him every year so that he will not fight and wage war against us.” Qatadah said: “May Allaah have mercy on her and be pleased with her – how wise she was as a Muslim and (before that) as an idolater! She understood how gift-giving has a good effect on people.” Ibn ‘Abbaas (Radia-Allaahu ‘anhuma) and others said: “She said to her people, if he accepts the gift, it means he is a king, so fight him; but if he does not accept it, it means he is a Prophet, so follow him.” [At-Tabari]

She sent a great and valuable gift. Therefore, she needed to send a group of guards to safeguard it in case someone transgressed and would try to take it from them.

Lessons and Benefits:

1)     This verse emphasizes the desirability of consulting others i.e. advisors/chiefs regarding general matters. Although she was the queen and had full power and authority, she was not independent of their consultation. She did not show self-sufficiency of their consultation. In case the consulted person gave his opinion to a person who is higher than him in status, knowledge or understanding, he should then refer the matter to him and give him the choice whether to take his opinion or leave it.

It is fine for the person who consults someone to contradict the consulted person if he sees that he is not correct in his opinion. Therefore, when the queen of Saba’ realized her people were intending to fight Sulayman (‘Alayhis-salaam) she contradicted them and mentioned that when kings enter a town, they destroy it and make the most honourable amongst them the lowest.

 

2)     Deliberation is recommendable because one will not regret if he considers the consequences.  Also, hastiness can cause one to regret. How many times has one uttered a word and later said: “I wish I did not say it” and how many times has one performed an action and then said: “I wish I did not do it.” Hence, one should be wise with regards the matter, such that he will not be so deliberate that he may not attain his goal, nor so hasty such that he regrets.

 

If the matter alternates between hastiness and deliberateness and hastiness is not more obvious, then it is better for him to wait and deliberate. This is because the matter is in one’s hands as long as he does not take an action, but if he does take an action, then he will not be able to reverse it. Looking closely at the possible outcome (consequence) of the matter helps one to decide whether to hasten or deliberate.

 

3)     The permissibility of testing people is not considered deception if one intends to test someone regarding any matter to know his state. This is why the queen of Saba’ intended with her gift to test the intention of Sulayman (‘Alayhis-salaam). If he wanted wealth only, then the gift would be sufficient for him, or if he wanted them to become Muslims, then in this case the gift would not avail or prevent him from his first request which is:

أَلَّا تَعْلُوا عَلَيَّ وَأْتُونِي مُسْلِمِين

“Be you not exalted against me, but come to me as Muslims (true believers who submit to Allaah with full submission).”

 

4)     The effect of giving gifts. The Prophet (Salla-Allaahu ‘alayhi wa sallam) used to accept gifts and compensate for them, but he would not accept the Sadaqah, similar to Sulayman (‘Alayhis-salaam) and the rest of the Prophets (‘Alayhimus-salaam). Bilqis (the queen of Saba’) considered the acceptance or refusal of the gift as a sign for what was in his heart. This is because Sulayman (‘Alayhis-salaam) said:

أَلَّا تَعْلُوا عَلَيَّ وَأْتُونِي مُسْلِمِين

“Be you not exalted against me, but come to me as Muslims (true believers who submit to Allaah with full submission).”

 

And no gift is accepted for this matter, nor ransom. [Al-Jami’e li Ahkaam Al-Qur’an by Al-Qurtubi]

However, giving gifts generally for the sake of affection and keeping good relations with others is permissible. Giving gifts brings forth love and removes rancour (enmity) from the heart.

Abu Hurairah (Radia-Allaahu ‘anhu) narrated that the Prophet (Salla-Allaahu ‘alayhi wa sallam) said: “Give gifts and you will love one another.” [Al-Adab Al-Mufrad no. 594 by Al-Bukhaari, and authenticated by Al-Albaani and graded Hasan]

 

The gift and the response of Sulayman (‘Alayhis-salaam)

 

فَلَمَّا جَاءَ سُلَيْمَانَ قَالَ أَتُمِدُّونَنِ بِمَالٍ فَمَا آتَانِيَ اللَّهُ خَيْرٌ مِّمَّا آتَاكُم بَلْ أَنتُم بِهَدِيَّتِكُمْ تَفْرَحُونَ

“So when (the messengers with the present) came to Sulayman (Solomon), he said: ‘Will you help me in wealth? What Allaah has given me is better than that which He has given you! Nay, you rejoice in your gift!’”

 

ارْجِعْ إِلَيْهِمْ فَلَنَأْتِيَنَّهُم بِجُنُودٍ لَّا قِبَلَ لَهُم بِهَا وَلَنُخْرِجَنَّهُم مِّنْهَا أَذِلَّةً وَهُمْ صَاغِرُونَ

“[Then Sulayman (Solomon) said to the chief of her messengers who brought the present]: ‘Go back to them. We verily shall come to them with hosts (armies) that they cannot resist, and we shall drive them out from there in disgrace, and they will be abased.’”

 

When the messengers came to Sulayman (‘Alayhis-salaam) with the gift, he did not even look at what they brought; rather he turned away and said in denial, rebuking them:

 أَتُمِدُّونَنِ بِمَالٍ

“Will you help me in wealth?”

 Meaning, are you trying to flatter me with wealth so that I will leave you alone with your Shirk and your kingdom?

 فَمَا آتَانِيَ اللَّهُ خَيْرٌ مِّمَّا آتَاكُم 

“What Allaah has given me is better than that which He has given you!”

Means, what Allaah has given to me of power, wealth, and troops is better than that which you have.

This is because Allaah had bestowed upon Sulayman (‘Alayhis-salaam) a kingdom such as shall not belong to anyone after him. Therefore, Sulayman (‘Alayhis-salaam) said (what it means), this gift has no value with me, nor do I rejoice in it, because Allaah (Ta’ala) has enriched me and bestowed upon me abundant blessings.

بَلْ أَنتُم بِهَدِيَّتِكُمْ تَفْرَحُونَ

“Nay, you rejoice in your gift!”

Means, you are the ones who are influenced by gifts and presents; we will accept nothing from you except Islam or the sword.

Shaikh As-Sa’dee (Rahimahullaah) said: “Nay, you rejoice in your gift because of your love for the Dunya (worldly life) and the insignificance of what is in your hands compared to what Allaah has granted me.” [Tayseer Al-Kareem]

When Sulayman (‘Alayhis-salaam) noticed the messenger’s mindfulness, he commanded him (without writing it), to carry his speech exactly as he says:

ارْجِعْ إِلَيْهِمْ

“Go back to them.”

Means, with their gift

فَلَنَأْتِيَنَّهُم بِجُنُودٍ لَّا قِبَلَ لَهُم بِهَا

“We verily shall come to them with hosts (armies) that they cannot resist,

They have no power to match or resist them.

وَلَنُخْرِجَنَّهُم مِّنْهَا أَذِلَّةً

and we shall drive them out from there in disgrace

We shall drive them out in disgrace from their land (Saba’),

وَهُمْ صَاغِرُونَ

and they will be debased.”

 

Means, humiliated and expelled, if they did not come to him as Muslims.

 

Sulayman (‘Alayhis-salaam) did not want wealth nor Dunya (worldly life), otherwise he would have submitted to this great gift. But he did not want that; therefore, he spoke to them with these strong statements.

If one asks: “Why did Sulayman (‘Alayhis-salaam) deal in such a harsh way with people who gave him a gift? Why did he not answer them in a kinder way?”

The answer for this is that he wanted to show them his power and that he did not care for them (gifts). Also, because their test for him indicated their doubt in his call when he called them to Islam and he said: “Be you not exalted against me but come to me submitting (as Muslims).” Therefore, they sent the gift, thinking that he wants worldly gain. Rather, they are the ones who started with the offense when they sent the gift testing him, so his response to them was appropriate.

 

Lessons and Benefits:

1)     It is advisable for the head of a delegation or representative to proceed with speech or action if he is entrusted with the duty. It is his responsibility to establish orderliness and keep the people from all speaking at the same time.

 

2)     It is permissible to be harsh in speech if there is a benefit or interest in it.

 

3)     It is permissible for one to speak about and proclaim Allaah’s favors; this is concluded from Sulayman’s statement:

 فَمَا آتَانِيَ اللَّهُ خَيْرٌ مِّمَّا آتَاكُم 

“What Allaah has given me is better than that which He has given you!”

 

One may ask: should one talk about Allaah’s favors out of boasting or in a way of showing humility and neediness?

Shaikh Ibn ‘Uthaimeen (Rahimahullaah) said: “This depends on the state. It is permissible to boast when talking about Allaah’s favors with the enemy, and for that reason it is permissible to be proud when fighting in war (as reported by Abu Dawoud no. 2659). Even though pride is forbidden and one of the major sins, it is permissible to enrage the enemy in war. Sulayman (‘Alayhis-salaam) talked about the favors of Allaah out of boasting against these people – as it appears to me- and this is permissible in front of the enemy. However, talking about the favor to show off is not permissible.  

 

4)     It is permissible for one to describe others with that which appears to him of their state. Sulayman (‘Alayhis-salaam) said:

بَلْ أَنتُم بِهَدِيَّتِكُمْ تَفْرَحُونَ

“Nay, you rejoice in your gift!”

 

Rejoice (joy) is an inward matter and its signs are shown on the body outwardly. It is permissible for one to judge others with presumptions that appear to him. This is like the statement of the man who had sexual intercourse with his wife during the day in Ramadan, “By Him Who has sent you with the truth, there is no family between Al-Madinah’s two mountains poorer than us.” [Al-Bukhaari no. 2600] However, the man did not go around the houses of the people of Madinah to inspect if there were a poorer family than his.”  [End quote – Tafseer Surat An-Naml]

 

5)     Showing ones’ power to the enemies. This is because Sulayman (‘Alayhis-salaam) said: “Go back to them. We verily, shall come to them with armies they cannot resist.” This threat undoubtedly shows the strength and power and it is included in Allaah’s Statement in Surat Al-Anfaal [8:60]:

وَأَعِدُّوا لَهُم مَّا اسْتَطَعْتُم مِّن قُوَّةٍ

“And make ready against them all you can of power.”

“قُوَّةٍ  “ is an indefinite noun which includes all that one can of power, whether it’s power of speech or materialistic or unmaterialistic.

 

6)     The Kaafir (disbeliever) has no right in Allaah’s land or Allaah’s wealth, even the wealth that he (the Kaafir) has. If the case of Sulayman (‘Alayhis-salaam) had been as such, the threat with this matter would have been forbidden and he would have had no right to expel them from the land.

 

7)     Sulayman (‘Alayhis-salaam) said:

فَلَنَأْتِيَنَّهُم بِجُنُودٍ

“We verily shall come to them with armies”

which refutes the claim of the “Jabriyyah” sect who say that man is compelled and has no choice. Rather, man does have a choice and acts with his choice.

 

The Throne of the Queen of Saba’ was brought to Sulayman (‘Alayhis-salaam) [38-40]

When the messengers came back to her with her undelivered gift and told her what Sulayman (‘Alayhis-salaam) said, she and her people paid heed and obeyed him. She came to him with her troops in submission and humility, honouring Sulayman (‘Alayhis-salaam) and intending to follow him in Islam.

When Sulayman (‘Alayhis-salaam) realized that they were coming to him, he wanted to show her some miracles that indicated his power, the greatness of his kingdom and the truthfulness of his prophethood. He gathered together the Jinn and humans who were under his control and said:

قَالَ يَا أَيُّهَا الْمَلَأُ أَيُّكُمْ يَأْتِينِي بِعَرْشِهَا قَبْلَ أَن يَأْتُونِي مُسْلِمِينَ

He said: “O chiefs! Which of you can bring me her throne before they come to me surrendering themselves in obedience?”

 

Sulayman (‘Alayhis-salaam) did not intend to take over the throne of the queen. He (‘Alayhis-salaam) knew that they would come to him submitting as Muslims either by inspiration from Allaah or by insight (perception) after threatening them with strong words which forced them (the enemy) to submit.

قَالَ عِفْرِيتٌ مِّنَ الْجِنِّ

“An Ifrit (strong) from the Jinn said:”

 

Mujahid said: “(Ifrit is) A giant Jinn.”

أَنَا آتِيكَ بِهِ قَبْلَ أَن تَقُومَ مِن مَّقَامِكَ ۖ

“I will bring it to you before you rise from your place (council).”

Ibn ‘Abbaas (Radia-Allaahu ‘anhuma) said: “Before you get up from where you are sitting.” [Al-Baghawi, 3:420]

As-Suddi and others said: “He used to sit to pass judgements and rulings over the people, and to eat, from the beginning of the day until noon.”

وَإِنِّي عَلَيْهِ لَقَوِيٌّ أَمِينٌ

“And verily, I am indeed strong, and trustworthy for such work.”

Ibn ‘Abbaas (Radia-Allaahu ‘anhuma) said: “Strong enough to carry it and trustworthy with the jewels it contained. Sulayman (‘Alayhis-salaam) said: ‘I want it faster than that.’” [Al-Baghawi, 3:420]. From this it seems that Sulayman (‘Alayhis-salaam) wanted to bring this throne as a demonstration of the greatness of the power and authority that Allaah had bestowed upon him, and the troops that He had subjugated to him. Such power had never been given to anyone else before or since, so this would provide proof of his prophethood before Bilqis and her people.

 

قَالَ الَّذِي عِندَهُ عِلْمٌ مِّنَ الْكِتَابِ أَنَا آتِيكَ بِهِ قَبْلَ أَن يَرْتَدَّ إِلَيْكَ طَرْفُكَ
“One with whom was knowledge of the Scripture said: ‘I will bring it to you within the twinkling of an eye!’”

 

This man was ‘Aasif ibn Barkhiya, the scribe of Sulayman (‘Alayhis-salaam), and he was a truthful believer who knew the greatest Name of Allaah which if he called Allaah by it, Allaah responded to him.

Shaikh Ibn ‘Uthaimeen (Rahimahullaah) said: “Allaah granted this man knowledge of the revealed scriptures. Undoubtedly the knowledgeable (Scholar) knows the tools and the means by which his call is responded to, whether by Allaah’s greatest Name or other Names.” [Tafseer Surat An-Naml]

He (the man) said: “I will bring it to you within the twinkling of an eye.”

Means, if he looked and gazed at something before him, then before he blinked his eye he would find it before him, i.e. with great speed.

Subhaan-Allaah, just reflect over this matter: This means he will bring the throne from Yemen to Sham with great speed since it will come by Allaah’s command. Allaah (Ta’ala) says:

 

إِنَّمَا أَمْرُهُ إِذَا أَرَادَ شَيْئًا أَن يَقُولَ لَهُ كُن فَيَكُونُ

“Verily, His Command, when He intends a thing, is only that He says to it, ‘Be!’ and it is!” [Surat Ya-Seen (36:82)]

And Allaah (Ta’ala) says in Surat Al-Qamar [54:50]:

وَمَا أَمْرُنَا إِلَّا وَاحِدَةٌ كَلَمْحٍ بِالْبَصَرِ

“And Our Commandment is but one, as the twinkling of an eye.”

If Allaah (Ta’ala) responds to the invocation of a caller, this does not need a long duration or a brief respite. However, Allaah decrees a matter through means. A person may invoke that Allaah cure a sick person, and then Allaah cures him. Will he be cured in the twinkling of an eye? No, because the healing has means decreed by Allaah. When Allaah wills to answer and respond to the invocation of a person, the means will be formed immediately although Allaah is able to cure a sick person in an instant. It happened when sick people would be brought to the Prophet (Salla-Allaahu ‘alayhi wa sallam) and he would invoke for them and they would be cured instantly. E.g. ‘Ali (Radia-Allaahu ‘anhu) was brought to the Messenger of Allaah (Salla-Allaahu ‘alayhi wa sallam) on the Day of Khaibar and he was suffering from an eye problem. He (Salla-Allaahu ‘alayhi wa sallam) spat in ‘Ali’s eye and invoked good upon him. So, ‘Ali (Radia-Allaahu ‘anhu) was cured as if he never had any problem. [Al-Bukhaari no. 4210]

Allaah (Ta’ala) is Able to do anything. However, the delay of the matter does not indicate that Allaah is not able to cure him immediately, rather it indicates that Allaah is Hakeem (All-Wise) and determines the matters through means.

 

 فَلَمَّا رَآهُ مُسْتَقِرًّا عِندَهُ قَالَ هَٰذَا مِن فَضْلِ رَبِّي لِيَبْلُوَنِي أَأَشْكُرُ أَمْ أَكْفُرُ ۖ وَمَن شَكَرَ فَإِنَّمَا يَشْكُرُ لِنَفْسِهِ ۖ وَمَن كَفَرَ فَإِنَّ رَبِّي غَنِيٌّ كَرِيمٌ
 

“Then when [Sulayman (Solomon)] saw it placed before him, he said: ‘This is by the Grace of my Lord to test me whether I am grateful or ungrateful! And whoever is grateful, truly his gratitude is for (the good of) his own self, and whoever is ungrateful, (he is ungrateful only for the loss of his own self). Certainly! My Lord is Rich (Free of all wants), Bountiful.’”

 

When Sulayman (‘Alayhis-salaam) saw the throne before him, he praised Allaah for enabling him and making the matter easy for him. He said: “This is by the grace of my Lord, i.e. this is one of the blessings which Allaah has bestowed upon me to test me by it.”

Sulayman (‘Alayhis-salaam) was not deceived by his kingdom, power, and strength as is the case of the ignorant kings. Rather, he knew that this was a test from his Lord. He was afraid of not giving thanks for this blessing.

Then he showed that his gratitude does not avail Allaah in anything, that only he (the person) will benefit from it, because Allaah is Rich. He has no need of His servants or their worship. He is Kareem, Bountiful in and of Himself even if no one were to worship Him. His Greatness does not depend on anyone. He is Bountiful of abundant good; His goodness prevails the grateful and the ungrateful ones, except that being grateful is a blessing that results in an increase of it and being ungrateful causes its removal. [Tayseer al-Kareem]

 

Lessons and Benefits:

 

1 – The permissibility of showing one’s power and greatness in front of his enemy. This is because Sulayman (‘Alayhis-salaam) intended to show his power and ability by bringing this fortified throne.

2 – The verses indicate the subjection of the Jinn for Prophet Sulayman (‘Alayhis-salaam) and their strength. This is because they (the Jinn) would be bringing a great throne from Yemen to Sham. Also this indicates their great speed, because they listen to the news of the heaven stealthily and none reaches the heavens except who has great speed.

3 – It is permissible for a person to attribute himself with attributes of perfection with the condition that the attributes be true and not just a claim. This is deduced from the statement of the Ifrit (the giant Jinn):

وَإِنِّي عَلَيْهِ لَقَوِيٌّ أَمِينٌ

“And verily, I am indeed strong, and trustworthy for such work.”

 

Overall, describing oneself with good, perfect attributes is allowed. It may not be required all the time because it could be for an evil purpose, but it may not be blameworthy all the time because it could be for a good purpose or it could be permissible.

There are five rulings of Shari’ah that apply to allowable matters, i.e.:

a)     It can be obligatory sometimes

b)    It can be forbidden

c)     However, if the case requires clarification, then it is required, and the ruling in this case is either obligatory or recommendable.

d)    It can be required in case of proclaiming the blessings and favors of Allaah

e)     It can be for the sake of preventing who is not fit for that job, thence it is required for him to show himself.

In all cases, it is required for him to be true to what he attributes himself with and not forge a lie. The Prophet (Salla-Allaahu ‘alayhi wa sallam) said: “The one who pretends that he has been given what he has not been given is just like the (false) one who wears two garments of falsehood.” [Al-Bukhaari no. 5219]

 

4 – Strength and trustworthiness are required in every worker as Allaah (Ta’ala) says about the daughter of the man of Madyan when she said to her father in Surat Al-Qasas [28:26]:

إِنَّ خَيْرَ مَنِ اسْتَأْجَرْتَ الْقَوِيُّ الْأَمِينُ

“Verily, the best of men for you to hire is the strong, the trustworthy.”

 

These two characteristics are required in every work. This is because due to lack of strength, work cannot be accomplished, and due to treachery (lack of trustworthiness) the work cannot be perfect and accomplished well.

Which one is more blameworthy; incapacity or treachery?

Treachery is more blameworthy, although the one who is not strong also has some kind of treachery because he accepted to do work which he is unable to do, or he has no strength to do. This is undoubtedly wrong and treacherous. This is why the Prophet (Salla-Allaahu ‘alayhi wa sallam) said to Abu Dharr (Radia-Allaahu ‘anhu): “O Abu Dharr! I think that you are weak, and I love for you what I love for myself. Do not take a position of authority even over two persons, and do not take care of the property of an orphan.” [Muslim no. 1826]

 

5 – Sulayman (‘Alayhis-salaam) was well organized in his worldly affairs and he had a special well known Majlis (assembly). This is why the giant Jinn said:

أَنَا آتِيكَ بِهِ قَبْلَ أَن تَقُومَ مِن مَّقَامِكَ ۖ

“I will bring it to you before you rise from your place (council).”

Undoubtedly, it was determined by a known period. This is because if it was not known when his assembly would end, he might stay the whole day in his Majlis, or he may not sit except for a short time. Had Sulayman (‘Alayhis-salaam) not been well organized in his timings such that they were known to people, the Jinn would not say this statement.

It is incumbent upon a person, especially if he is a judge, ruler, scholar, a director, et al. to make certain timings for themselves in order for the people to feel that the person is organized; and assign a certain mission to do during that time known to people, such that whoever needs him regarding a specific matter would come to him at that time.

 

6 – The perfect ability of Allaah is shown in bringing the great throne of the queen of Saba’ from Yemen to Sham in an instant; in a twinkling of an eye. All Attributes of Allaah are beyond our imagination. This is just one example of Allaah’s Attributes and the incapacity of the human mind (intellect). No matter how strong it is, it fails in perceiving the reality of Allaah’s Ability and Strength and the rest of His Attributes. The knowledge and ability of the human being is limited; one cannot see more than what Allaah has made him to see.

 

7 – The bounties of Allaah were seen clearly when He subjected the Jinn and people of knowledge for Sulayman (‘Alayhis-salaam). And Fadl (grace) of Allaah which is the extra favor upon His slaves cannot be enumerated, as Allaah (Ta’ala) says in Surat Ibraheem [14:34]:

وَإِن تَعُدُّوا نِعْمَتَ اللَّهِ لَا تُحْصُوهَا

“and if you count the Blessings of Allaah, never will you be able to count them.”

Out of Allaah’s Fadl (grace) upon His slave is to do good to him, then consider the good-doing of the slave as good. Allaah (Ta’ala) says in Surat Ar-Rahman [55:60]:

هَلْ جَزَاءُ الْإِحْسَانِ إِلَّا الْإِحْسَانُ

“Is there any reward for good other than good?”

The recompense of the good-doers who perfect their deeds is nothing except that Allaah does good to them, although the good deed that they did is a good bestowed upon them from Allaah. This is out of the perfect Fadl (grace) of Allaah upon His servants to count the good deeds which are from Him to be considered an Ihsan (good-doing) from them, as if they are the bountiful ones.

 

8 – Shukr (gratitude) is shown: First, by praising and thanking Allaah for a particular blessing and secondly, by the confession of the heart for that is a mere bounty and grace from Allaah. Thirdly, to use the blessing in fulfilling what it necessitates of obligation. This is the special gratitude. The gratitude could be general such that one is described to be obedient to Allaah absolutely in all states.  

e.g. The special gratitude for a man whom Allaah (Ta’ala) has granted wealth is to declare that this wealth is a blessing and grace from Allaah upon him. He should not say: “Only because of the knowledge (that I possess) I obtained it.” And he should use it to pay his Zakaat and other obligatory expenses. However, man could be negligent from another aspect by disobeying Allaah, neglecting his Salaat or fasting. Therefore, we do not describe this man as being grateful absolutely, but he is grateful towards a specific blessing.

Accordingly, Shukr (gratitude) is of two kinds; general (absolute) Shukr and a special Shukr. The special Shukr is to thank Allaah for a specific blessing in the way that it entails. And the general Shukr is by being obedient to the Bestower absolutely in all states.

The statement of Sulayman (‘Alayhis-salaam):

أَأَشْكُرُ أَمْ أَكْفُرُ

“whether I am grateful or ungrateful!”

is about the special kind of Shukr, because we believe that Sulayman (‘Alayhis-salaam) had thanked Allaah for all other blessings as is mentioned in the story of the ant when he said in verse 19:

رَبِّ أَوْزِعْنِي أَنْ أَشْكُرَ نِعْمَتَكَ الَّتِي أَنْعَمْتَ عَلَيَّ وَعَلَىٰ وَالِدَيَّ وَأَنْ أَعْمَلَ صَالِحًا تَرْضَاهُ

“My Lord! Inspire and bestow upon me the power and ability that I may be grateful for Your Favors which You have bestowed on me and on my parents, and that I may do righteous good deeds that will please You.”

Whereas ungratefulness towards a favor is a minor Kufr. 

 

9 – Allaah (Ta’ala) is Rich (free of wants and needs), free of the need to be thanked. Allaah (Ta’ala) does not bestow His favors upon His servants except to show His grace upon them and to show the impact of His Attributes and great descriptions which cannot be except by His Actions. This is an example of His granting blessings or afflicting with hardships.

 

10 – Allaah is Bountiful, i.e. He keeps the blessings upon who had denied His blessings out of His generosity for them sometimes, and as an Istidraaj (gradually taking them with punishment).

Allaah is All-Wise, He gives His grace to whomever He wills and may keep the blessing upon the Kaafir (ungrateful with it) as an Istidraaj (to be gradually taken by punishment), as He (Ta’ala) says in Surat Aal-‘Imraan [3:178]:

 

وَلَا يَحْسَبَنَّ الَّذِينَ كَفَرُوا أَنَّمَا نُمْلِي لَهُمْ خَيْرٌ لِّأَنفُسِهِمْ ۚ إِنَّمَا نُمْلِي لَهُمْ لِيَزْدَادُوا إِثْمًا ۚ وَلَهُمْ عَذَابٌ مُّهِينٌ

 

“And let not the disbelievers think that Our postponing of their punishment is good for them. We postpone the punishment only so that they may increase in sinfulness. And for them is a disgracing torment.”

 

And in Surat Al-‘Araaf [7:182]:

وَالَّذِينَ كَذَّبُوا بِآيَاتِنَا سَنَسْتَدْرِجُهُم مِّنْ حَيْثُ لَا يَعْلَمُونَ

“Those who reject Our Ayaat (proofs, evidences, verses, lessons, signs, revelations, etc.), We shall gradually seize them with punishment in ways they perceive not.”

 

Allaah (Ta’ala) might keep the blessings with an ungrateful individual as Tarbiya (nurturing the person with it) such that Allaah will open the gate of contemplation for the person so that he will feel shy towards Allaah Whom he hastened to commit disobedience towards; Allaah confers His favor upon him, so that he will desist. This is because the bountifulness in front of Kufr cannot be except that this generosity is beneficial for the Kaafir (ungrateful person) to make him desist and return to Allaah.

 

11 – The refutation of the claim of Al-Jabriyyah, because Allaah (Ta’ala) says:

وَمَن شَكَرَ فَإِنَّمَا يَشْكُرُ لِنَفْسِهِ

 “And whoever is grateful, truly, his gratitude is for (the good of) his own self”

 

He attributed the Shukr (gratitude) to the person. Also, it indicates that the grateful person is rewarded.

 

Read the rest of the article in part 2

 

Sources:

 Tafseer Surat An-Naml by Shaikh Ibn ‘Uthaimeen (Rahimahullaah)

 Tayseer Al-Kareem by Shaikh As-Sa’dee (Rahimahullaah)

 Tafseer Ibn Katheer