Read Part 1 of this article here
When the throne of the queen was brought to Sulayman (‘Alayhis-salaam) before she arrived with her people, he issued orders to his soldiers that some of its features should be altered so that he could test her to see whether she would recognize it and to see how composed she would be when she saw it. So, he said:
قَالَ نَكِّرُوا لَهَا عَرْشَهَا نَنظُرْ أَتَهْتَدِي أَمْ تَكُونُ مِنَ الَّذِينَ لَا يَهْتَدُونَ
“He said: ‘Disguise her throne for her that we may see whether she will be guided (to recognise her throne), or she will be one of those not guided.’”
Ibn ‘Abbaas (Radia-Allaahu ‘anhu) said: “Remove some of its adornments and parts.” [At-Tabari]
‘Ikrimah (Radia-Allaahu ‘anhu) said: “They added some things and took some things away.” [At-Tabari]
This was all done as a test for her intelligence and mindfulness.
فَلَمَّا جَاءَتْ قِيلَ أَهَٰكَذَا عَرْشُكِ
“So when she came, it was said (to her): ‘Is your throne like this?’”
Ibn Katheer (Rahimahullaah) said: “Her throne, which had been altered and disguised with some things added and others taken away, was shown to her. She was wise and steadfast, intelligent, and strong-willed. She did not hasten to say that this was her throne, because it was far away from her. Neither did she hasten to say that it was not her throne when she saw that some things had been altered and changed. She said:
قَالَتْ كَأَنَّهُ هُوَ
“She said: ‘(It is) as though it were the very same.’”
This is the ultimate in intelligence and strong resolve.”
Sulayman (‘Alayhis-salaam) wondered at her guidance (knowledge) and intellect and thanked Allaah that He granted him that which is greater than her of knowledge (i.e. religious knowledge, knowledge about the foundations of kingship and knowledge of rulership, etc.). Sulayman (‘Alayhis-salaam) also wanted to remind his people, who saw the intelligence of this woman and her knowledge, that what Allaah granted them of knowledge and Islam are even greater than that, so he said:
وَأُوتِينَا الْعِلْمَ مِن قَبْلِهَا وَكُنَّا مُسْلِمِينَ
And [Sulayman (Solomon) said]: “Knowledge was bestowed on us before her, and we were submitted to Allaah (in Islam as Muslims before her).”
Mujahid said: “This was spoken by Sulayman (‘Alayhis-salaam).” [At-Tabari]
Then, Allaah (Ta’ala) says in verse 43:
وَصَدَّهَا مَا كَانَت تَّعْبُدُ مِن دُونِ اللَّهِ ۖ إِنَّهَا كَانَتْ مِن قَوْمٍ كَافِرِينَ
“And that which she used to worship besides Allaah and prevented her (from Islam), for she was of a disbelieving people.”
The interpreters differed regarding the subject of the verb:
وَصَدَّهَا – “and prevented her”
whether it refers to Sulayman (‘Alayhis-salaam) or to that which she used to worship besides Allaah.
This verse is an answer to a supposed question, which is, if this woman has this intelligence and knowledge, why did she not worship Allaah alone? as it is more manifest that worship should be to Allaah Alone.
The verse clearly shows that she was occupied with worshipping the sun from the beginning of her life because she was from a disbelieving people. She was brought up in a disbelieving environment and was occupied with worshipping the created rather than the Creator. And this is what prevented her from worshipping Allaah alone.
The Prophet (Salla-Allaahu ‘alayhi wa sallam) said: “Every child is born on Al-Fitrah [with a true faith of Islamic Monotheism (i.e. to worship none but Allaah alone)] and his parents convert him to Judaism or Christianity or Magianism.” [Al-Bukhaari no. 1385]
Shaikh As-Sa’dee (Rahimahullaah) said: “This indicates that false beliefs take away the insight of the heart. ‘For she was of a disbelieving people,’ she continued to be on the religion of her people. This is because it is very rare to separate oneself from the religion and the custom of one’s people in a matter which one sees by his mind that is wrong and astray. Therefore, it is not strange that she remained on Kufr.” [Tayseer Al-Kareem]
Lessons and Benefits:
1 – The permissibility of testing others to know their intelligence and discernment (insight)
2 – It is incumbent upon a person to proclaim the blessings of Allaah upon him. This is the reason why Sulayman (‘Alayhis-salaam) said:
وَأُوتِينَا الْعِلْمَ مِن قَبْلِهَا وَكُنَّا مُسْلِمِينَ
And [Sulayman (Solomon) said]: “Knowledge was bestowed on us before her, and we were submitted to Allaah (in Islam as Muslims before her).”
3 – Man should occupy himself with good, because if the human self is not occupied with the truth, it will be occupied with falsehood. The queen of Saba’ became occupied with falsehood (i.e. worshipping the sun) which prevented her from worshipping Allaah alone, which was very clear and manifest to her, despite her intelligence.
Man by nature is a productive and active, however, either with good or other than good.
4 – The environment has an effect. Allaah (Ta’ala) says about the queen of Saba’ [27:43]:
إِنَّهَا كَانَتْ مِن قَوْمٍ كَافِرِينَ
“for she was of a disbelieving people.”
Her people (environment) influenced her and she became a disbeliever who worshipped other than Allaah.
5 – Shaikh Ibn ‘Uthaimeen (Rahimahullaah) said: “Be cautious against accompanying evil people, even if they are one’s kith and kin. If they are relatives, one should give them their rights of kinship, but one should not associate with them. This is because the Prophet (Salla-Allaahu ‘alayhi wa sallam) said: ‘A man is upon the religion of his friend, so let one of you look at whom he befriends.’ [Authenticated by Al-Albaani in Sunan At-Tirmidhi no. 2378 and graded Hasan]
However, the environment is not an excuse for one to continue to do wrong. This is because it is obligatory upon a person to leave that environment (surroundings). Therefore, emigration becomes obligatory upon whoever is able to emigrate. When the Prophet (Salla-Allaahu ‘alayhi wa sallam) said, ‘and his parents convert him to Judaism or Christianity or Magianism,’ it was to inform us about their state and it should not be understood that the matter is permissible. He (Salla-Allaahu ‘alayhi wa sallam) also said: ‘You will follow the ways of those nations who were before you.’ [Al-Bukhaari no. 7320] and this is an information which does not mean that it is permissible to do that.
Similarly, when he (Salla-Allaahu ‘alayhi wa sallam) said: ‘If you should live for a long time you will certainly see that a lady in a Hawdaj travelling from Al-Hirra will (safely reach Makkah and) perform the Tawaf of the Ka’bah, fearing none but Allaah.’ [Al-Bukhaari no. 3595]
Does this mean that it is permissible for a woman to travel without a Mahram? No.” [Tafseer Surat An-Naml by Shaikh Ibn ‘Uthaimeen]
As-Sarh (A Palace or lofty construction) made of Glass
Sulayman (‘Alayhis-salaam) built a huge lofty palace of glass for this queen in order to show her the greatness of his authority and power. Beneath the Sarh was flowing water. One who does not know the nature of the building would think it was water, but in fact there was a layer of glass between the person walking and the water.
قِيلَ لَهَا ادْخُلِي الصَّرْحَ ۖ فَلَمَّا رَأَتْهُ حَسِبَتْهُ لُجَّةً وَكَشَفَتْ عَن سَاقَيْهَا
“It was said to her: ‘Enter As-Sarh’ [(a glass surface with water underneath it) or a palace], but when she saw it, she thought it was a pool, and she (tucked up her clothes) uncovering her legs.”
This also indicates her manners, intelligence, and her courage; she did not refuse to enter the Sarh which she was commanded to enter, because she knew that she was not called to come except to be honored. Also the kingdom of Sulayman (‘Alayhis-salaam) and its orderliness indicated that he built it with a wisdom. Therefore, she did not think that anything evil would happen especially after what she had seen of Sulayman’s (‘Alayhis-salaam) kingdom. However, she entered consciously, so she tucked up her clothes. When she intended to enter it, she was told:
قَالَ إِنَّهُ صَرْحٌ مُّمَرَّدٌ مِّن قَوَارِيرَ ۗ
“Sulayman (Solomon) said: ‘Verily, it is Sarh [(a glass surface with water underneath it) or a palace] paved smooth with a slab of glass.’”
Therefore, there was no need to uncover the legs.
When she saw for herself what Allaah had given Sulayman and how majestic his position was, she submitted to the command of Allaah and acknowledged that he was a noble Prophet. She submitted to Allaah and said:
قَالَتْ رَبِّ إِنِّي ظَلَمْتُ نَفْسِي
“She said: ‘My Lord! Verily, I have wronged myself.’”
Meaning, by her previous disbelief and Shirk and by the fact that she and her people had worshipped the sun instead of Allaah.
وَأَسْلَمْتُ مَعَ سُلَيْمَانَ لِلَّهِ رَبِّ الْعَالَمِينَ
“and I submit (in Islam, together with Sulayman (Solomon), to Allaah, the Lord of the ‘Alameen (mankind, Jinn and all that exists).”
So, she embraced Islam perfectly; by confessing with the Uloohiyah of Allaah in her statement:
لِلَّهِ
“to Allaah”
and confessing the general Ruboobiyah of Allaah by her statement:
رَبِّ الْعَالَمِينَ
“the Lord of the ‘Alameen (mankind, Jinn and all that exists).”
She did not embrace Islam generally by saying, “I submit to Allaah in Islam” rather, she declared that she is following Sulayman (‘Alayhis-salaam), i.e. she did not believe in any other prophet or adopt any other Shari’ah (law). She believed in the Shari’ah of Sulayman (‘Alayhis-salaam) and she was from his people, although she was from Saba’ and Sulayman (‘Alayhis-salaam) was in Sham. This is indicated by the preposition (مَعَ) “with” which implies accompaniment. She was from his companions who believed in him.
Lessons and Benefits:
1 – The greatness of the kingdom of Sulayman (‘Alayhis-salaam) and subjecting all the means for him by Allaah, especially in a time when there were no furnaces to melt glass like what is present nowadays. Allaah (Ta’ala) subjected the Jinn and humans for him; they worked for him as he desired.
2 – The permissibility of testing people, as is mentioned previously. In this story there are many tests. Sulayman (‘Alayhis-salaam) commanded the queen to enter As-Sarh; to see if she would be afraid to enter or if she would enter without cautiousness or what she would do. This woman entered the Sarh with cautiousness.
3 – Since olden times, a woman’s character was one of concealment (covering up). This is evident because the woman uncovered her legs which indicates that she was covered. This is contrary to the man, as the Prophet (Salla-Allaahu ‘alayhi wa sallam) said: “The way for (a Muslim man) to wear a lower garment is to have it reach half way down his legs.” [Abu Dawoud no. 4093 and authenticated by Al-Albaani and graded Saheeh]
Shaikh Ibn ‘Uthaimeen (Rahimahullaah) said: “The verse does not indicate the permissibility of uncovering the legs of the woman. This is because the queen of Saba’ did it for a need, and the exposure of legs for a need is permissible. Even in our Shari’ah (Islamic Law), if a woman needs to expose her legs for such a cause, there is no sin on her. This is a general rule which is affirmed in ‘Ilm al-Usool – that needs make the prohibitions allowable. Therefore, it is permissible to look at the ‘Awrah (the part of the body that is unlawful to be uncovered in front of others) for a need; to an extent it was said it is permissible for another person to shave the pubic hair of someone who does not know how to do it and in this case the ‘Awrah will be exposed for the purpose of shaving by the person who is undertaking this task.” [End quote – Shaikh Ibn ‘Uthaimeen in Tafseer Surat An-Naml]
4 – The eyes could sometimes be deceived and what is perceived with the senses might not be the fact. This is because the queen looked at the Sarh (the palace/construction) with her eyes and:
حَسِبَتْهُ لُجَّةً
“she thought it was a pool”
Although, the fact is that it was a Sarh (construction) made of glass. This indicates that what can be realized or perceived with the senses could be wrong sometimes. A person may see a moving thing as stagnant and something stagnant as moving. One may see white as black and the man as woman, i.e. one might think that he has seen something with his eyes though it has no reality.
Similarly, this could happen to one’s hearing. This indicates that the declarations and the news that is related by others could be wrong, not infallible. Then, as more information becomes available, the matter is more likely to be right.
No matter how strong and trustworthy a person is, he can make a mistake. If this is regarding a tangible matter, then how about the unfamiliar or intellectual matter? The mistakes are even greater. This indicates the weakness of the human being and his dire need for religious knowledge and the revelation.
5 – Allaah (Ta’ala) may grant a person that which compels him to submit (to Allaah as a Muslim). He may make the means easy for him to embrace Islam. This is because the queen of Saba’ was not called to Islam nor was she shown her wrong belief or her mistakes, except the statement of Sulayman (‘Alayhis-salaam) when 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).”
However, when she saw the greatness of the kingdom of Sulayman (‘Alayhis-salaam) and his power, she knew that she had to submit and become a Muslim. In this way, one knows that if Allaah makes the means easy for the person by which he is guided, then the matter becomes easy for him. But if the means are not made easy, then every obstacle could prevent him from not being guided, even if it was not a strong obstacle (or hindrance).
6 – Sins are considered transgressions against oneself. This is because Allaah (Ta’ala) says that the queen said:
قَالَتْ رَبِّ إِنِّي ظَلَمْتُ نَفْسِي
“She said: ‘My Lord! Verily, I have wronged myself.’”
7 – Affirmation of Allaah’s comprehensive general Ruboobiyah (Lordship) as is mentioned in the verse:
لِلَّهِ رَبِّ الْعَالَمِينَ
“to Allaah, the Lord of the ‘Alameen (mankind, Jinn and all that exists).”
The comprehensive and general Lordship belongs to Allaah only and no one else. A person could be the lord of his house or the lord of his riding animal and the lord of his slave as the Prophet (Salla-Allaahu ‘alayhi wa sallam) said: “When the slave woman gives birth to her mistress and when you see the barefoot, naked, destitute shepherds competing in the construction of lofty buildings.” [Muslim no. 9]
8 – This is the story of the queen of Saba’ with Sulayman (‘Alayhis-salaam) which Allaah related to us. Other branched details and stories from the Israelites should not be believed: rather, if they are contrary to the Qur’an or do not suit the state of the Prophet (Salla-Allaahu ‘alayhi wa sallam), they must be denied. Whatever does not contradict the Qur’an nor negate that which suits the Prophet, then one must not believe or belie it; it should not even be mentioned in the Tafseer books. This is because if it is mentioned in the Tafseer books, then it is believed and made as an interpretation of Allaah’s Speech.
Sources:
Tafseer Surat An-Naml by Shaikh Ibn ‘Uthaimeen (Rahimahullaah)
Tayseer Al-Kareem by Shaikh As-Sa’dee (Rahimahullaah)
Tafseer Ibn Katheer
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