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Surah 27. An-Naml

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27:31
أَلَّا تَعْلُوا۟ عَلَىَّ وَأْتُونِى مُسْلِمِينَ All a taAAloo AAalayya watoonee muslimeen a
[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
Do not be arrogant with me, but come to me, fully submitting 'to Allah'.''
  - Mustafa Khattab
Exalt not yourselves against me, but come unto me as those who surrender.
  - Marmaduke Pickthall
" `Be ye not arrogant against me but come to me in submission to the true Religion.' "
  - Abdullah Yusuf Ali

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27:32
قَالَتْ يَـٰٓأَيُّهَا ٱلْمَلَؤُا۟ أَفْتُونِى فِىٓ أَمْرِى مَا كُنتُ قَاطِعَةً أَمْرًا حَتَّىٰ تَشْهَدُونِ Q a lat y a ayyuh a almalao aftoonee fee amree m a kuntu q at iAAatan amran h att a tashhadoon a
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 chiefs! Advise me in this matter of mine, for I would never make any decision without you.'
  - Mustafa Khattab
She said: O chieftains! Pronounce for me in my case. I decide no case till ye are present with me.
  - Marmaduke Pickthall
She said: "Ye chiefs! advise me in (this) my affair: no affair have I decided except in your presence."
  - Abdullah Yusuf Ali

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27:33
قَالُوا۟ نَحْنُ أُو۟لُوا۟ قُوَّةٍ وَأُو۟لُوا۟ بَأْسٍ شَدِيدٍ وَٱلْأَمْرُ إِلَيْكِ فَٱنظُرِى مَاذَا تَأْمُرِينَ Q a loo na h nu oloo quwwatin waoloo basin shadeedin wa a lamru ilayki fa o n th uree m atha tamureen a
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 responded, 'We are a people of strength and great 'military' might, but the decision is yours, so decide what you will command.'
  - Mustafa Khattab
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
They said: "We are endued with strength and given to vehement war: but the command is with thee; so consider what thou wilt command."
  - Abdullah Yusuf Ali

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27:34
قَالَتْ إِنَّ ٱلْمُلُوكَ إِذَا دَخَلُوا۟ قَرْيَةً أَفْسَدُوهَا وَجَعَلُوٓا۟ أَعِزَّةَ أَهْلِهَآ أَذِلَّةً ۖ وَكَذَٰلِكَ يَفْعَلُونَ Q a lat inna almulooka i tha dakhaloo qaryatan afsadooh a wajaAAaloo aAAizzata ahlih a a th illatan waka tha lika yafAAaloon a
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 reasoned, 'Indeed, when kings invade a land, they ruin it and debase its nobles. They really do so!
  - Mustafa Khattab
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
She said: "Kings when they enter a country despoil it and make the noblest of its people its meanest: thus do they behave. 3271
  - Abdullah Yusuf Ali

The character of Queen Bilqis, as disclosed here, is that of a ruler enjoying great wealth and dignity, and the full confidence of her subjects. She does nothing without consulting her Council, and her Council are ready to carry out her commands in all things. Her people are manly, loyal, and contented, and ready to take the field against any enemy of their country. But their queen is prudent in policy, and is not willing to embroil her country in war. She has the discrimination to see that Solomon is not like ordinary kings who conquer by violence. Perhaps in her heart she has a ray of the divine light already, though her people are yet Pagans. She wishes to carry her people with her in whatever she does, because she is as loyal to them as they are to her. An exchange of presents would probably establish better relations between the two kingdoms. And perhaps she anticipates some spiritual understanding also, a hope which was afterwards realised. In Bilqis we have a picture of womanhood, gentle, prudent, and able to tame the wider passions of her subjects.

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27:35
وَإِنِّى مُرْسِلَةٌ إِلَيْهِم بِهَدِيَّةٍ فَنَاظِرَةٌۢ بِمَ يَرْجِعُ ٱلْمُرْسَلُونَ Wainnee mursilatun ilayhim bihadiyyatin fan a th iratun bima yarjiAAu almursaloon a
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 I will certainly send him a gift, and see what 'response' my envoys will return with.'1
  - Mustafa Khattab

 She wanted to test Solomon (ﷺ) to see if he was only a king (so he would be satisfied with a tribute) or a prophet (who would only settle with submission to the True God).

But lo! I am going to send a present unto them, and to see with what (answer) the messengers return.
  - Marmaduke Pickthall
"But I am going to send him a present and (wait) to see with what (answer) return (my) ambassadors."
  - Abdullah Yusuf Ali

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27:36
فَلَمَّا جَآءَ سُلَيْمَـٰنَ قَالَ أَتُمِدُّونَنِ بِمَالٍ فَمَآ ءَاتَىٰنِۦَ ٱللَّهُ خَيْرٌ مِّمَّآ ءَاتَىٰكُم بَلْ أَنتُم بِهَدِيَّتِكُمْ تَفْرَحُونَ Falamm a j a a sulaym a na q a la atumiddoonani bim a lin fam a a t a niya All a hu khayrun mimm a a t a kum bal antum bihadiyyatikum tafra h oon a
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
When the chief-envoy came to him, Solomon said, 'Do you offer me wealth? What Allah has granted me is far greater than what He has granted you. No! It is you who rejoice in 'receiving' gifts.
  - Mustafa Khattab
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
How when (the embassy) came to Solomon he said: "Will ye give me abundance in wealth? But that which Allah has given me is better than that which He has given you! Nay it is ye who rejoice in your gift! 3272
  - Abdullah Yusuf Ali

Poor Bilqis! she thought she had arranged with womanly tact to conciliate Solomon, and at the same time pacify her warlike subjects! But the effect of the embassy with presents was the very opposite. Solomon took it as an insult that she should send her presents instead of her submission to the true Religion! He flung back the presents at her, as much as to say, "Let these baubles delight your own hearts! Allah has blessed me with plenty of worldly goods, and something infinitely better, viz.; His Light and Guidance! Why do you say nothing about that?"

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27:37
ٱرْجِعْ إِلَيْهِمْ فَلَنَأْتِيَنَّهُم بِجُنُودٍ لَّا قِبَلَ لَهُم بِهَا وَلَنُخْرِجَنَّهُم مِّنْهَآ أَذِلَّةً وَهُمْ صَـٰغِرُونَ IrjiAA ilayhim falanatiyannahum bijunoodin l a qibala lahum bih a walanukhrijannahum minh a a th illatan wahum sa ghiroon a
"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
Go back to them, for we will certainly mobilize against them forces which they can never resist, and we will drive them out from there in disgrace, fully humbled.'1
  - Mustafa Khattab

 If they refuse to submit.

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
"Go back to them and be sure we shall come to them with such hosts as they will never be able to meet: we shall expel them from there in disgrace and they will feel humbled (indeed)."
  - Abdullah Yusuf Ali

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27:38
قَالَ يَـٰٓأَيُّهَا ٱلْمَلَؤُا۟ أَيُّكُمْ يَأْتِينِى بِعَرْشِهَا قَبْلَ أَن يَأْتُونِى مُسْلِمِينَ Q a la y a ayyuh a almalao ayyukum yateenee biAAarshih a qabla an yatoonee muslimeen a
[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
Solomon asked, 'O chiefs! Which of you can bring me her throne before they come to me in 'full' submission?'1
  - Mustafa Khattab

 To explain why Prophet Solomon brought the Queen’s magnificent throne and built the marvellous palace, many traditional commentators cite some folkloric or legendary stories. However, none of these stories is supported by reliable Islamic sources.

He said: O chiefs! Which of you will bring me her throne before they come unto me, surrendering?
  - Marmaduke Pickthall
He said (to his own men): "Ye Chiefs! which of you can bring me her throne before they come to me in submission?" 3273
  - Abdullah Yusuf Ali

The throne is symbolical of power and dignity. So far her throne was based on material wealth: Solomon is going to alter it to a basis of Faith and the Religion of Unity.

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27:39
قَالَ عِفْرِيتٌ مِّنَ ٱلْجِنِّ أَنَا۠ ءَاتِيكَ بِهِۦ قَبْلَ أَن تَقُومَ مِن مَّقَامِكَ ۖ وَإِنِّى عَلَيْهِ لَقَوِىٌّ أَمِينٌ Q a la AAifreetun mina aljinni an a a teeka bihi qabla an taqooma min maq a mika wainne AAalayhi laqawiyyun ameen un
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
One mighty jinn responded, 'I can bring it to you before you rise from this council of yours. And I am quite strong and trustworthy for this 'task'.'
  - Mustafa Khattab
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
Said an Ifrit of the Jinns: "I will bring it to thee before thou rise from thy Council: indeed I have full strength for the purpose and may be trusted." 3274
  - Abdullah Yusuf Ali

Ifrit: a large, powerful jinn.

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27:40
قَالَ ٱلَّذِى عِندَهُۥ عِلْمٌ مِّنَ ٱلْكِتَـٰبِ أَنَا۠ ءَاتِيكَ بِهِۦ قَبْلَ أَن يَرْتَدَّ إِلَيْكَ طَرْفُكَ ۚ فَلَمَّا رَءَاهُ مُسْتَقِرًّا عِندَهُۥ قَالَ هَـٰذَا مِن فَضْلِ رَبِّى لِيَبْلُوَنِىٓ ءَأَشْكُرُ أَمْ أَكْفُرُ ۖ وَمَن شَكَرَ فَإِنَّمَا يَشْكُرُ لِنَفْسِهِۦ ۖ وَمَن كَفَرَ فَإِنَّ رَبِّى غَنِىٌّ كَرِيمٌ Q a la alla th ee AAindahu AAilmun mina alkit a bi an a a teeka bihi qabla an yartadda ilayka t arfuka falamm a ra a hu mustaqirran AAindahu q a la h atha min fa d li rabbee liyabluwanee aashkuru am akfuru waman shakara fainnam a yashkuru linafsihi waman kafara fainna rabbee ghaniyyun kareem un
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
But the one who had knowledge of the Scripture said,1 'I can bring it to you in the blink of an eye.' So when Solomon saw it placed before him, he exclaimed, 'This is by the grace of my Lord to test me whether I am grateful or ungrateful. And whoever is grateful, it is only for their own good. But whoever is ungrateful, surely my Lord is Self-Sufficient, Most Generous.'
  - Mustafa Khattab

 This refers to ’Aṣif ibn Barkhiya, a knowledgeable and righteous assistant of Solomon.

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
Said one who had knowledge of the Book: "I will bring it to thee within the twinkling of an eye!" Then when (Solomon) saw it placed firmly before him he said: "This is by the grace of my Lord! to test me whether I am grateful or ungrateful! And if any is grateful truly his gratitude is (a gain) for his own soul; but if any is ungrateful truly my Lord is Free of All Needs Supreme in Honor!" 3275 3276 3277
  - Abdullah Yusuf Ali

Solomon was thankful to Allah that he had men endowed with such power, and he had the throne of Bilqis transported to his Court and transformed as he desired, without Bilqis even knowing it.

If Solomon had been ungrateful to Allah, i.e., if he had worked for his own selfish or worldly ends, he could have used the brute strength of 'Ifrit to add to his worldly strength and glory. Instead of it he uses the higher magic of the Book,-Of the Spirit-to transform the throne of Bilqis for her highest good, which means also the highest good of her subjects, by the divine Light. He had the two alternatives, and he chooses the better, and he thus shows his gratitude to Allah for the Grace He had given him.

Man's gratitude to Allah is not a thing that benefits Allah, for Allah is high above all needs: it benefits a man's own soul and gives him higher rank in the life to come. Per contra, man's ingratitude will not detract from Allah's Glory and Honour or the value of Allah's generous gifts to man: for Allah is supreme in honour, glory, and generosity. Karim in Arabic involves all three significations.

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27:41
قَالَ نَكِّرُوا۟ لَهَا عَرْشَهَا نَنظُرْ أَتَهْتَدِىٓ أَمْ تَكُونُ مِنَ ٱلَّذِينَ لَا يَهْتَدُونَ Q a la nakkiroo lah a AAarshah a nan th ur atahtadee am takoonu mina alla th eena l a yahtadoon a
[And] he continued: "Alter her throne so that she may not know it as hers: let us see whether she allows herself to be guided [to the truth] or remains one of those who will not be guided."36
  - Mohammad Asad

I.e., whether she remains satisfied with perceiving only the outward appearance of things and happenings, or endeavours to fathom their spiritual reality. Seeing that the people of Sheba were, until then, motivated by love of luxury and worldly power, Solomon intends to show the Queen her "throne", or the image of her domainion, as it could be if it were inspired by faith in God and hence, by a consciousness of moral responsibility.

Further he said: "Without any comment to her, set her throne in her sight; let us see whether she recognize it or she is of those who cannot recognize the Truth."
  - Muhammad Farooq-i-Azam Malik
'Then' Solomon said, 'Disguise her throne for her so we may see whether she will recognize 'it' or she will not be able to.'
  - Mustafa Khattab
He said: Disguise her throne for her that we may see whether she will go aright or be of those not rightly guided.
  - Marmaduke Pickthall
He said: "Transform her throne out of all recognition by her: let us see whether she is guided (to the truth) or is one of those who receive no guidance." 3278
  - Abdullah Yusuf Ali

The throne having been disguised, it will be a test to see whether Bilqis recognises it as her own or not.

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27:42
فَلَمَّا جَآءَتْ قِيلَ أَهَـٰكَذَا عَرْشُكِ ۖ قَالَتْ كَأَنَّهُۥ هُوَ ۚ وَأُوتِينَا ٱلْعِلْمَ مِن قَبْلِهَا وَكُنَّا مُسْلِمِينَ Falamm a j a at qeela ah a ka tha AAarshuki q a lat kaannahu huwa waooteen a alAAilma min qablih a wakunn a muslimeen a
And so, as soon as she arrived, she was asked: "Is thy throne like this?" She answered: "It is as though it were the same!"37 [And Solomon said to his nobles: "She has arrived at the truth without any help from us,38 ] although it is we who have been given [divine] knowledge before her, and have [long ago] surrendered ourselves unto God!
  - Mohammad Asad

Sc., "and yet not quite the same": thus, she expresses doubt - and doubt is the first step in all spiritual progress. She realizes that the "altered throne" is outwardly the same as that which she has left behind; but she percieves intuitively that it is imbued witha spiritual quality which the other did not possess, and which she cannot quite yet understand.

Thus Tabari, Zamakhshari and Ibn Kathir, on whose interpretation of this passage my rendering and the above interpolation are based.

So when the queen arrived, she was asked: "Is your throne like this?" She replied: "It looks as if it is the same; we had come to know that Sulaiman is not only a king but also a Prophet, therefore we have already become Muslims."
  - Muhammad Farooq-i-Azam Malik
So when she arrived, it was said 'to her', 'Is your throne like this?' She replied, 'It looks to be the same. We have 'already' received knowledge 'of Solomon's prophethood'1 before this 'miracle',2 and have submitted 'to Allah'.'
  - Mustafa Khattab

 Because he had refused her tribute.

 Bringing her well-guarded, mighty throne all the way from Sheba, Yemen.

So, when she came, it was said (unto her): Is thy throne like this? She said: (It is) as though it were the very one. And (Solomon said): We were given the knowledge before her and we had surrendered (to Allah).
  - Marmaduke Pickthall
So when she arrived she was asked "Is this thy throne?" She said "It was just like this; and knowledge was bestowed on us in advance of this and we have submitted to Allah (in Islam)." 3279
  - Abdullah Yusuf Ali

Bilqis stands the test. She knows it was her throne, yet not exactly the same, for it was now much better. And she is proud of her good fortune, and acknowledges, for herself and her people, with gratitude, the light which was given to them by Allah, by which they recognised Allah's prophet in Solomon, and received the true Religion with all their will and heart and soul.

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27:43
وَصَدَّهَا مَا كَانَت تَّعْبُدُ مِن دُونِ ٱللَّهِ ۖ إِنَّهَا كَانَتْ مِن قَوْمٍ كَـٰفِرِينَ Wa s addah a m a k a nat taAAbudu min dooni All a hi innah a k a nat min qawmin k a fireen a
[And she has recognized the truth] although that which she has been wont to worship instead of God39 had kept her away [from the right path]: for, behold, she is descended of people who deny the truth!" 40
  - Mohammad Asad

An allusion to her and her people's worship of celestial bodies (cf. verses {2-25} and the corresponding notes [20] and [21]).

Lit., "she was [sc., "born"] of people...", etc. - thus stressing the role of the idolatrous tradition in which she had grown up, and which in the past had made it difficult for her to find the right path. Considering this cultural background, Solomon points out, her awakening at the very moment of her leaving her ancestral environment must be deemed most remarkable and praise-worthy.

- Other deities whom she worshiped besides Allah had prevented her from believing, for she belonged to an unbelieving folk.
  - Muhammad Farooq-i-Azam Malik
But she had been hindered by what she used to worship instead of Allah, for she was indeed from a disbelieving people.
  - Mustafa Khattab
And (all) that she was wont to worship instead of Allah hindered her, for she came of disbelieving folk.
  - Marmaduke Pickthall
And he diverted her from the worship of others besides Allah: for she was (sprung) of a people that had no faith. 3280
  - Abdullah Yusuf Ali

Some Commentators and Translators adopt an alternative construction for the last clause of the last verse and the first clause of this verse. They understand the former to be spoken by Solomon and to mean, 'we had knowledge of Allah's Message and accepted it before her.' They understand the latter to mean, 'the worship of others besides Allah diverted her (from the true Religion).' If we accept the construction adopted in this Translation, the visit to Solomon confirmed the true Faith of Bilqis and prevented her from lapsing into her ancestral false worship.

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27:44
قِيلَ لَهَا ٱدْخُلِى ٱلصَّرْحَ ۖ فَلَمَّا رَأَتْهُ حَسِبَتْهُ لُجَّةً وَكَشَفَتْ عَن سَاقَيْهَا ۚ قَالَ إِنَّهُۥ صَرْحٌ مُّمَرَّدٌ مِّن قَوَارِيرَ ۗ قَالَتْ رَبِّ إِنِّى ظَلَمْتُ نَفْسِى وَأَسْلَمْتُ مَعَ سُلَيْمَـٰنَ لِلَّهِ رَبِّ ٱلْعَـٰلَمِينَ Qeela lah a odkhulee a l ss ar h a falamm a raathu h asibathu lujjatan wakashafat AAan s a qayh a q a la innahu s ar h un mumarradun min qaw a reera q a lat rabbi innee th alamtu nafsee waaslamtu maAAa sulaym a na lill a hi rabbi alAA a lameen a
[After a while] she was told: "Enter this court!" - but when she saw it, she thought that it was a fathomless exDanse of water. and she bared her legs.41 Said he: 'Behold, it is [but] a court smoothly paved with glass !" 42 Cried she: "O my Sustainer! I have been sinning against myself [by worshipping aught but Thee]: but [now] I have surrendered myself, with Solomon, unto the Sustainer of all the worlds!"
  - Mohammad Asad

I.e., in order to wade into it, or perhaps to swim through it, thus braving the seemingly fathomless deep: possibly a symbolic indication of the fear which a human being may feel when his own search after truth forces him to abandon the warm, soothing security of his erstwhile social and mental environment, and to venture into the - as yet - unknown realm of the spirit.

I.e., not a dangerous, bottomless deep, as it appeared at first glance, but, rather, the firm, glass-clear light of truth: and with her perception of the ever-existing difference between appearance and reality, the Queen of Sheba comes to the end of her spiritual journey.

- Then she was asked to enter the palace. When she saw its floor, she thought that there was pool of water, so she tucked up her skirts uncovering her legs. Sulaiman said. "This is just a glossy paving of this palace." At this she exclaimed: "O my Rabb! I have indeed wronged my soul, now I submit myself in Islam with Sulaiman to Allah, the Rabb of the Worlds."
  - Muhammad Farooq-i-Azam Malik
Then she was told, 'Enter the palace.' But when she saw the hall, she thought it was a body of water, so she bared her legs. Solomon said. 'It is just a palace paved with crystal.' 'At last' she declared, 'My Lord! I have certainly wronged my soul. Now I 'fully' submit myself along with Solomon to Allah, the Lord of all worlds.'
  - Mustafa Khattab
It was said unto her: Enter the hall. And when she saw it she deemed it a pool and bared her legs. (Solomon) said: Lo! it is a hall, made smooth, of glass. She said: My Lord! Lo! I have wronged myself, and I surrender with Solomon unto Allah, the Lord of the Worlds.
  - Marmaduke Pickthall
She was asked to enter that lofty Palace: but when she saw it she thought it was a lake of water and she (tucked up her skirts) uncovering her legs. He said. "This is but a palace paved smooth with slabs of glass." She said: "O my Lord! I have indeed wronged my soul: I do (now) submit (in Islam) with Solomon to the Lord of the Worlds." 3281 3282
  - Abdullah Yusuf Ali

Bilqis, having been received with honour on her arrival, and having accepted the transformation of her throne, placed presumably in an outer building of the Palace, is asked to enter the great Palace itself. Its floor was made of slabs of smooth polished glass, that glistened like water. She thought it was water, and tucked up her clothes to pass through it, showing her bare feet and ankles. This was a very undignified position for a woman, especially one of the position of a Queen. Solomon immediately told her the real facts, when she felt grateful, and joined herself with Solomon in praising Allah.

A gentle leader points out the truth. Instead of resenting it, the new entrant is grateful; acknowledges his own mistake freely and frankly; and heartily joins with the Teacher in the worship of Allah, the Source of all truth and knowledge.

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27:45
وَلَقَدْ أَرْسَلْنَآ إِلَىٰ ثَمُودَ أَخَاهُمْ صَـٰلِحًا أَنِ ٱعْبُدُوا۟ ٱللَّهَ فَإِذَا هُمْ فَرِيقَانِ يَخْتَصِمُونَ Walaqad arsaln a il a thamooda akh a hum sa li h an ani oAAbudoo All a ha fai tha hum fareeq a ni yakhta s imoon a
AND [likewise], indeed, We sent unto [the tribe of] Thamud their brother Salih [with this message]: "Worship God alone!"43 - and, behold, they were [split into] two factions contending with one another.
  - Mohammad Asad

For the story of the Thamud and their prophet Salih, see notes [56] and [57] on 7:73 . My interpolation of the word "likewise" at the beginning of this verse is based on the fact that Salih's message to the tribe of Thamud is identical with that of Solomon to the Queen of Sheba - which in itself, is an indication of the sameness of the fundamental truths underlying all revealed religions.

To the people of Thamud, We sent their brother Saleh, saying: "Worship Allah," but they divided themselves into two discordant factions.
  - Muhammad Farooq-i-Azam Malik
And We certainly sent to the people of Thamud their brother Salih, proclaiming, 'Worship Allah,' but they suddenly split into two opposing groups.1
  - Mustafa Khattab

 i.e., believers and disbelievers.

And We verily sent until Thamud their brother Salih, saying: Worship Allah. And lo! they (then) became two parties quarrelling.
  - Marmaduke Pickthall
We sent (aforetime) to the Thamud their brother Salih saying "Serve Allah": but behold they became two factions quarrelling with each other. 3283
  - Abdullah Yusuf Ali

The main story of the Thamud, who were broken up into two factions, the rich oppressing the poor and keeping them out of the good things of life and the test case of the She-camel, will be found in xxvi. 141-159 and the notes thereon. The point here is the secret plot of the nine men against the Prophet of Allah, whose teaching, they thought, brought them ill-luck; but what they called ill-luck was the just punishment from Allah for their own ill-deeds. Their plot was foiled, and the whole community, which was involved in evil, was destroyed.

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