Surah 27. An-Naml

God, save whom there is no deity - the Sustainer, in awesome almightiness enthroned!"²²

  - Mohammad Asad

See surah {9}, note [171].

Allah! There is no god but Him. He is the Lord of the Mighty Throne."

  - Muhammad Farooq-i-Azam Malik

Allah; there is no God save Him, the Lord of the tremendous Throne.

  - Marmaduke Pickthall

Said [Solomon]: "We shall see whether thou hast told the truth or art one of the liars!

  - Mohammad Asad

Sulaiman said: "Soon we shall find out whether what you say is true or false.

  - Muhammad Farooq-i-Azam Malik

(Solomon) said: We shall see whether thou speakest truth or whether thou art of the liars.

  - Marmaduke Pickthall

Go with this my letter and convey it to them; and thereafter withdraw from them and see what [answer] they return."

  - Mohammad Asad

Go and deliver to them this letter of mine, then turn aside and wait for their answer."

  - Muhammad Farooq-i-Azam Malik

Go with this my letter and throw it down unto them; then turn away and see what (answer) they return,

  - Marmaduke Pickthall

[When the Queen had read Solomon's letter,] she said: "O you nobles! A truly distinguished letter has been conveyed unto me.

  - Mohammad Asad

The Queen said: "O my chiefs! A very important letter has been delivered to me;

  - Muhammad Farooq-i-Azam Malik

(The Queen of Sheba ) said (when she received the letter): O chieftains! Lo! there hath been thrown unto me a noble letter.

  - Marmaduke Pickthall

Behold, it is from Solomon, and it says, 'In the name of God, the Most Gracious, the Dispenser of Grace:

  - Mohammad Asad

it is from Sulaiman, and it begins with the name of Allah, the Compassionate, the Merciful.

  - Muhammad Farooq-i-Azam Malik

Lo! it is from Solomon, and lo! it is: In the name of Allah the Beneficent, the Merciful;

  - Marmaduke Pickthall

[God says:] Exalt not yourselves against Me, but come unto Me in willing surrender!'''²³

  - Mohammad Asad

My interpolation, at the beginning of this verse, of the words "God says" is based on the fact that, within the context of the above legend, the information brought by the hoopoe is the very first link between the kingdoms of Sheba and of Solomon. In the absence of any previous contact, hostile or otherwise, there would have been no point whatever in Solomon's telling the people of Sheba that they should not "exalt themselves" against or above himself. On the other hand, the narrative of the hoopoe makes it clear that the Sabaeans did "exalt themselves" against God by worshipping the sun and by being convinced "that they ought not to worship God" (verses 24-25 above). Hence, Solomon, being a prophet, is justified in calling upon them, in the name of God, to abandon this blasphemy and to surrender themselves to Him. (Cf. the almost identical phrase, "Exalt not yourselves against God", in {44:19.}

It reads: Do not be arrogant against me and come to me in complete submission (as a Muslim)."

  - Muhammad Farooq-i-Azam Malik

Exalt not yourselves against me, but come unto me as those who surrender.

  - Marmaduke Pickthall

She added: "O you nobles! Give me your opinion on the problem with which I am now faced;²⁴ I would never make a [weighty] decision unless you are present with me."

  - Mohammad Asad

Lit., "on this case [or "problem"] of mine".

Then she asked: "O chiefs! Let me hear your advice, for I make no decision without your counsel."

  - Muhammad Farooq-i-Azam Malik

She said: O chieftains! Pronounce for me in my case. I decide no case till ye are present with me.

  - Marmaduke Pickthall

They answered: "We are endowed with power and with mighty prowess in war - but the command is shine; consider, then, what thou wouldst command."

  - Mohammad Asad

They replied: "We are a valiant and mighty nation. You are the commander. So we shall be waiting for your command."

  - Muhammad Farooq-i-Azam Malik

They said: We are lords of might and lords of great prowess, but it is for thee to command; so consider what thou wilt command.

  - Marmaduke Pickthall

Said she: "Verily, whenever kings enter a country they corrupt it,²⁵ and turn the noblest of its people into the most abject. And this is the way they [always] behave.²⁶

  - Mohammad Asad

In this context - as pointed out by all classical commentators - the term dukhul undoubtedly connotes "entering by force ('anwatan)", whether it be by armed invasion or by usurpation of political power from within the country. (The term muluk, lit., "kings", may be understood to denote also persons who, while not being "kings" in the conventional sense of this word, wrongfully seize and forcibly hold absolute power over their "subjects".)

Thus, the Queen of Sheba rules out force as a suitable method for dealing with Solomon Implied in her statement is the Qur'anic condemnation of all political power obtained through violence ('anwatan) inasmuch as it is bound to give rise to oppression, suffering and moral corruption.

The queen said: "When the kings invade a town, they ruin it and debase its honorable people; and thus they always do.

  - Muhammad Farooq-i-Azam Malik

She said: Lo! kings, when they enter a township, ruin it and make the honor of its people shame. Thus will they do.

  - Marmaduke Pickthall

Hence, behold, I am going to send a gift to those [people], and await whatever [answer] the envoys bring back."

  - Mohammad Asad

Therefore, I shall send them a present and see with what reply my envoys will return."

  - Muhammad Farooq-i-Azam Malik

But lo! I am going to send a present unto them, and to see with what (answer) the messengers return.

  - Marmaduke Pickthall

Now when [the Queen's messenger] came unto Solomon, he said: "Do you people mean to add to my wealth? But that which God has given me²⁷ is [so much] better than all that He has given you! Nay, it is [only such as] you²⁸ that would rejoice in this gift of yours!

  - Mohammad Asad

I.e., not only worldly wealth but also faith, wisdom and an insight into realities normally hidden from other men.

I.e., people who prize only material things and have no inkling of spiritual values.

When the envoys of the queen came to Sulaiman, he said: "Do you want to provide me wealth? The wealth which Allah has given me is far more than what He has given you. You may very well keep your presents.

  - Muhammad Farooq-i-Azam Malik

So when (the envoy) came unto Solomon, (the King) said: What! Would ye help me with wealth? But that which Allah hath given me is better than that which He hath given you. Nay it is ye (and not I) who exult in your gift.

  - Marmaduke Pickthall

"Go thou back unto them [that have sent thee]! For, [God says:] 'We shall most certainly come upon them with forces which they will never be able to withstand, and shall most certainly cause them to be driven from that [land of theirs], despicable and humbled!"²⁹

  - Mohammad Asad

Lit., "and they will be humbled". Since the Qur'an explicitly prohibits all wars of aggression (see {2:19-194} and the corresponding notes), it is not plausible that this same Qur'an should place a crude threat of warlike aggression in the mouth of a prophet. We must, therefore, assume that here again, as in verse {31} above, it is God who, through His prophet, warns the people of Sheba of His "coming upon them"-i.e., punishing them - unless they abandon their blasphemous belief that they "ought not" to worship God. This interpretation finds considerable support in the sudden change from the singular in which Solomon speaks of himself in the preceding (as well as in the subsequent) verses, to the majestic plural "We" appearing in the above sentence.

Go back to your people: if your people do not submit, we will march against them with such an army of which they shall never be able to face, and we shall drive them out of their land humbled and disgraced."

  - Muhammad Farooq-i-Azam Malik

Return unto them. We verily shall come unto them with hosts that they cannot resist, and we shall drive them out from thence with shame, and they will be abased.

  - Marmaduke Pickthall

[WHEN SOLOMON learned that the Queen of Sheba was coming,³⁰ he said [to his council]: "O you nobles! Which of you can bring me her throne ere she and her followers come unto me in willing surrender to God?"³¹

  - Mohammad Asad

I.e., evidently in response to his message (Razi, Ibn Kathir).

Lit., "before they come unto me as people who surrender themselves (muslimin)" i.e. to God (see verse {31} above). The term "throne" ('arsh) is used here and in the sequence - as well as at the end of verse {23} - in its metonymic sense of "dominion" or "regal power" (Raghib). It appears that Solomon intends to confront his guest with an image of her worldly power, and thus to convince her that her "throne" is as nothing when compared with the awesome almightiness of God.

Later on when Sulaiman (Solomon) heard that the Queen of Sheba was coming in submission, he asked: "O my chiefs! Which of you can bring to me her throne before they come to me in submission?"

  - Muhammad Farooq-i-Azam Malik

He said: O chiefs! Which of you will bring me her throne before they come unto me, surrendering?

  - Marmaduke Pickthall

Said a bold one of the invisible beings [subject to Solomon]: "I shall bring it to thee ere thou rise from thy council-seat - for, behold, I am powerful enough to do it, [and] worthy of trust!"

  - Mohammad Asad

One audacious from the Jinns said: "I will bring it to you before you adjourn your court; and most surely I have the necessary strength and I am trustworthy."

  - Muhammad Farooq-i-Azam Malik

A stalwart of the Jinn said: I will bring it thee before thou canst rise from thy place. Lo! I verily am strong and trusty for such work.

  - Marmaduke Pickthall

Answered he who was illumined by revela-tion:³² "[Nay,] as for me - I shall bring it to thee ere the twinkling of thy eye ceases!"³³ And when he saw it truly before him,³⁴ he exclaimed: "This is [an outcome] of my Sustainer's bounty, to test me as to whether I am grateful or ungrateful!³⁵ However, he who is grateful [to God] is but grateful for his own good; and he who is ungrate-ful [should know that], verily, my Sustainer is self-sufficient, most generous in giving!"

  - Mohammad Asad

Lit., "he who had knowledge out of [or "through"] revelation (al-kitab)"-i.e., Solomon himself (Razi).

I.e., faster than any magic could achieve: thus alluding to the symbolic nature of the forthcoming appearance of the "throne". Here, as in the whole of the story of Solomon and the Queen of Sheba, symbolism and legendary "fact" are subtly intertwined, evolving into an allegory of the human soul's awakening to a gradual realization of spiritual values.

Lit., "established before him". Since the verbal form istaqarra and its participle mustaqirr often indicate no more than that something "has being" or "exists" (cf. Lane VII, 2500), the phrase ra'ahu mustaqirran 'indahu may be understood as "he saw it being [i.e., actually] before him": hence my rendering.

I.e., "whether I attribute my spiritual powers to God or, vaingloriously, to myself".

One person who had knowledge of the Book said: "I can bring it to you in the twinkling of an eye." As soon as Sulaiman saw the throne placed before him, he exclaimed: "This is by the grace of my Rabb to test me whether I am grateful or ungrateful. Any who is grateful, surely his gratitude is a gain for his own soul, and any who is ungrateful should know that surely my Rabb is Self-Sufficient, Self-Exalted."

  - Muhammad Farooq-i-Azam Malik

One with whom was knowledge of the Scripture said: I will bring it thee before thy gaze returneth unto thee. And when he saw it set in his presence, (Solomon said: This is of the bounty of my Lord, that He may try me whether I give thanks or am ungrateful. Whosoever giveth thanks he only giveth thanks for (the good of) his own soul: and whosoever is ungrateful (is ungrateful only to his own soul's hurt). For lo! my Lord is Absolute in independence, Bountiful.

  - Marmaduke Pickthall