Surah 34. Saba

All PRAISE s due to God, to whom all that is in the heavens and all that is one on earth belongs; and to Him will be due all praise in the life of the come. For He alone is truly wise, all-aware:

  - Mohammad Asad

Praise be to Allah to Whom belongs all that is in the heavens and the earth! To Him be praise in the hereafter. He is the Wise, the Aware.

  - Muhammad Farooq-i-Azam Malik

All praise is for Allah, to Whom belongs whatever is in the heavens and whatever is on the earth. And praise be to Him in the Hereafter. He is the All-Wise, All-Aware.

  - Mustafa Khattab

Praise be to Allah, unto Whom belongeth whatsoever is in the heavens and whatsoever is in the earth. His is the praise in the Hereafter, and He is the Wise, the Aware.

  - Marmaduke Pickthall

Praise be to Allah to Whom belong all things in the heavens and on earth: to Him be Praise in the Hereafter: and He is Full of Wisdom acquainted with all things. ³⁷⁸⁵

  - Abdullah Yusuf Ali

All Creation declares His Praises, i.e., manifests His Mercy and Power, Goodness and Truth, all the sublime attributes summed up in His Most Beautiful Names (vii. 180 and xvii 110 and notes). For man to contrmplate these is in itself a Revelation. This sentiment opens five Suras of the Qur-an evenly distributed, viz., i., vi., xviii., xxxiv., and xxxv. Here the point most emphasised is that His wisdom and mercy comprehend all things, extended in space or in time-here and everywhere, now and evermore.

He knows all that enters the earth, and all that comes out of it, as well as all that descends from the skies, and all that ascends to them.¹ And He alone is a dispenser of grace, truly-forgiving.

  - Mohammad Asad

This definition comprises things physical and spiritual: waters disappearing underground and reappearing; the metamorphosis of seed into plant, and of decaying plant into oil and coal; traces of old artifacts and entire civilizations buried in the earth and then reappearing within the sight and consciousness of later generations of men; the transformation of dead bodies of animals and men into elements of nourishment for new life; the ascent of earthy vapours towards the skies, and their descent as rain, snow or hail; the ascent towards the heavens of men's longings, hopes and ambitions, and the descent of divine inspiration into the minds of men, and thus a revival of faith and thought and, with it, the growth of new artifacts, new skills and new hopes: in short, the endless recurrence of birth, death and re-birth which characterizes all of God's creation.

He has the knowledge of all that goes into the earth and that which comes out of it; and all that comes down from heaven and that ascends to it. He is the Merciful, the Forgiving.

  - Muhammad Farooq-i-Azam Malik

He knows whatever goes into the earth and whatever comes out of it, and whatever descends from the sky and whatever ascends into it. And He is the Most Merciful, All-Forgiving.

  - Mustafa Khattab

He knoweth that which goeth down into the earth and that which cometh forth from it, and that which descendeth from the heaven and that which ascendeth into it. He is the Merciful, the Forgiving.

  - Marmaduke Pickthall

He knows all that goes into the earth and all that comes out thereof; all that comes down from the sky and all that ascends thereto: and He is the Most Merciful the Oft-Forgiving. ^{3786 3787}

  - Abdullah Yusuf Ali

An ignorant man may think that water absorbed in the soil or seed sown beneath the sod is lost, but it replenishes numerous rills, and streams, and feeds and sustains numerous roots and forms of life, and throws up all kinds of vegetable life. So with things that come out of the earth: who can count the myriad forms of herbs and trees that grow and perish, and yet sustain a continuous life for ages and ages? Yet these are symbolical of other things or entities beyond time or space, and beyond physical form. We see the birth and death of the animal part of man: When he is buried beneath the soil, the ignorant man thinks there is an end of him.

The vapours that rise from the earth and ascend to the sky descend again as rain and snow and as symbols of Allah's Mercy. So are the prayers of the devout and the call of those in agony for help and light, answered by the descent of mercy and guidance, hlep and light from Allah. Do not forget that, just as there is the element of Mercy, so there is an element of Justice and Punishment.

And yet, they who are bent on denying the truth assert, "Never will the Last Hour come upon us!"² Say: "Nay, by my Sustainer! By Him who knows all that is beyond the reach of a created being's perception: it will most certainly come upon you!" Not an atom's weight [of whatever there is] in the heavens or on earth escapes His knowledge; and neither is there anything smaller than that, or larger, but is recorded in [His] clear decree,

  - Mohammad Asad

This assertion of the godless has a twofold meaning: (1) "The universe is without beginning and without end; it can only change, but can never cease to exist" - which amounts to a denial of the fact that God alone is eternal; and (2) "There is no resurrection and divine judgment as symbolized by the Last Hour" - which amounts to a denial of life after death and, hence, of all significance and purpose attaching to human life as such.

The unbelievers say: "The Hour of Doom will never come to us." Tell them: "Nay! By my Rabb, the Knower of the unseen, it shall certainly come upon you. Nothing, even equal an atom, in the heavens or the earth is hidden from Him; nor there is anything smaller or greater than that, but is recorded in the Clear Book.

  - Muhammad Farooq-i-Azam Malik

The disbelievers say, 'The Hour will never come to us.' Say, 'O Prophet,' 'Yes- by my Lord, the Knower of the unseen- it will certainly come to you!' Not 'even' an atom's weight is hidden from Him in the heavens or the earth; nor anything smaller or larger than that, but is 'written' in a perfect Record.¹

  - Mustafa Khattab

 See footnote for 33:6.

Those who disbelieve say: The Hour will never come unto us. Say : Nay, by my Lord, but it is coming unto you surely. (He is) the Knower of the Unseen. Not an atom's weight, or less than that or greater, escapeth Him in the heavens or in the earth, but it is in a clear Record,

  - Marmaduke Pickthall

The Unbelievers say "Never to us will come the hour": say "Nay! but most surely by my Lord it will come upon you by Him Who knows the unseen from Whom is not hidden the least little atom in the Heavens or on earth: nor is there anything less than that or greater but is in the Record Perspicuous: ^{3788 3789 3790}

  - Abdullah Yusuf Ali

The last two verses prepared us to realise the position of Unbelievers in Allah's great Universe. They are the discord in the universal harmony of Prayer and Praise. Their existence is due to the grant of a limited free-will, the Trust which the Unbelievers have betrayed (see xxxiii. 72 and notes). But they must and will be eliminated: see verse 5 below. For there is nothing more certain in the world, physical, moral, and spiritual, than that every cause, great or small, must have its corresponding consequences.

The strongest emphasis and the most perfect assurance of certainty are indicated by reference to the authority of Allah Himself, the Ruler of the Day of Judgment.

In the symbolical language of our own human experience, a record is more enduring than memory: in fact (if properly preserved) it is perpetual. If, further, it is expressed in clear language, without any obscurity, it can always be read with perfect precision and without any doubt whatever. Apply these qualities, free from human defect to Allah's laws and decrees. They are unerring and enduring. Everything, greater or small, will receive due recognition-a Reward for Good and a Punishment for Evil.

to the end that He may reward those who believe and do right-eous deeds: [for] it is they whom forgiveness of sins awaits, and a most excellent sustenance³ -

  - Mohammad Asad

See note [5] on 8:4 .

The Hour is going to come and the Day of Judgement shall be established, to reward those who have believed and done good deeds; it is them for whom there is forgiveness and an honorable sustenance."

  - Muhammad Farooq-i-Azam Malik

So He may reward those who believe and do good. It is they who will have forgiveness and an honourable provision.

  - Mustafa Khattab

That He may reward those who believe and do good works. For them is pardon and a rich provision.

  - Marmaduke Pickthall

That He may reward those who believe and work deeds of righteousness: for such is Forgiveness and a Sustenance Most Generous." ³⁷⁹¹

  - Abdullah Yusuf Ali

"Sustenance": Spiritual in things spiritual, and physical in things physical. It implies not only the satisfaction of desire, but the provision of means for sustaining the ground won and for winning more ground in the march of progress.

whereas for those who strive against Our messages, seeking to defeat their purpose, there is grievous sufferinR in store as an outcome of [their] vileness.⁴

  - Mohammad Asad

The particle min (lit., "out of") which precedes the noun rijz ("vileness" or "vile conduct") indicates that the suffering which awaits such sinners in the life to come is an organic consequence of their deliberately evil conduct in this world.

As for those who strive to discredit Our revelations, there will be a humiliating painful punishment.

  - Muhammad Farooq-i-Azam Malik

As for those who strive to discredit Our revelations, it is they who will suffer the 'worst' torment of agonizing pain.

  - Mustafa Khattab

But those who strive against Our revelations, challenging (Us), theirs will be a painful doom of wrath.

  - Marmaduke Pickthall

But those who strive against Our Signs to frustrate them for such will be a Penalty a Punishment most humiliating. ³⁷⁹²

  - Abdullah Yusuf Ali

Cf. xxii. 51. Allah's Plan cannot be frustrated. It is those who work against it, who will be eliminated and destroyed.

NOW THEY who are endowed with [innate] knowl-edge are well aware that whatever has been be-stowed upon thee from on high by thy Sustainer is indeed the truth, and that it guides onto the way that leads to the Almighty, the One to whom all praise is due!

  - Mohammad Asad

Those to whom knowledge has been given can see that the revelations send down to you from your Rabb are the Truth and it guides to the Way of the Almighty, the Praise Worthy.

  - Muhammad Farooq-i-Azam Malik

Those gifted with knowledge 'clearly' see that what has been revealed to you from your Lord 'O Prophet' is the truth, and that it guides to the Path of the Almighty, the Praiseworthy.

  - Mustafa Khattab

Those who have been given knowledge see that what is revealed unto thee from thy Lord is the truth and leadeth unto the path of the Mighty, the Owner of Praise.

  - Marmaduke Pickthall

And those to whom knowledge has come see that the (Revelation) sent down to thee from thy Lord that is the Truth and that it guides to the Path of the Exalted (in Might) Worthy of all praise. ³⁷⁹³

  - Abdullah Yusuf Ali

Against the doubts and vain imaginings of the Ignorant is the certainty of knowledge of the Englightened: that Allah reveals Himself, and that His Revelation is true, and leads to the Path of true Guidance. That Path is the Path of Allah, Who, in His infinite Love and Mercy, is Worthy of all Praise. It is possible to connect this with the "Record Perspicuous" in verse 3 above: 'it is perspicuous...for the Englightened do see...'

As against this, they who are bent on denying the truth say [unto all who are of like mind]: "Shall we point out to you a man who will tell you that [after your death,] when you will have been scattered in countless fragments, you shall-lo and behold!-be [restored to life] in a new act of creation?

  - Mohammad Asad

The unbelievers say to the people: "Shall we point out to you a man who claims that when your body will disintegrate and mangle into dust you shall be raised to life again?

  - Muhammad Farooq-i-Azam Malik

The disbelievers say 'mockingly to one another', 'Shall we show you a man who claims that when you have been utterly disintegrated you will be raised as a new creation?

  - Mustafa Khattab

Those who disbelieve say: Shall we show you a man who will tell you (that) when ye have become dispersed in dust with most complete dispersal, still, even then, ye will be created anew?

  - Marmaduke Pickthall

The Unbelievers say (in ridicule): "Shall we point out to you a man that will tell you when ye are all scattered to pieces in disintegration that ye shall (then be raised) in a New Creation? ³⁷⁹⁴

  - Abdullah Yusuf Ali

This is a taunt against the holy Prophet, and it is applicable to all who preach the doctrine of a Future Life. How is it possible, say the Unbelievers, that when a man's body is reduced to dust and scattered about, the man should rise again and become a new Creation? They add that such a preacher is inventing a deliberate falsehood or is demented.

Does he [knowingly] attribute his own Iying inventions to God - or is he a madman?" Nay, [there is no madness in this Prophet-] but they who will not believe in the life to come are [bound to lose themselves] in suffering and in a profound aberration.⁵

  - Mohammad Asad

Lit., "remote aberration". (For the Qur'anic use of the term dalal - lit., "error" or "going astray" - in the sense of "aberration", see 12:8 and {95}.) The construction of this phrase points definitely to suffering in this world (in contrast with the suffering in the hereafter spoken of in verse {5} above): for whereas the concept of "aberration" is meaningless in the context of the life to come, it has an obvious meaning in the context of the moral and social confusion - and, hence, of the individual and social suffering - which is the unavoidable consequence of people's loss of belief in the existence of absolute moral values and, thus, in an ultimate divine judgment on the basis of those values.

Has he forged a lie against Allah or is he mad?" Nay! In fact those who do not believe in the Hereafter are doomed, for they are in gross error.

  - Muhammad Farooq-i-Azam Malik

Has he fabricated a lie against Allah or is he insane?' In fact, those who do not believe in the Hereafter are bound for torment and have strayed farthest 'from the truth'.

  - Mustafa Khattab

Hath he invented a lie concerning Allah, or is there in him a madness? Nay, but those who disbelieve in the Hereafter are in torment and far error.

  - Marmaduke Pickthall

"Has he invented a falsehood against Allah or has a spirit (seized) him?" Nay it is those who believe not in the Hereafter that are in (real) Penalty and in farthest Error. ³⁷⁹⁵

  - Abdullah Yusuf Ali

The answer is: the Future Life is the truest of all Truths; so far is the man who teaches it from being demented, that it is those who deny it, that lack knowledge and are in real jeopardy for their souls; for they persecute Truth and must not only suffer defeat, but go farther and farther from Realities and thus suffer the worst hallucination about the next world.

Are they, then, not aware of how little of the sky and the earth lies open before them, and how much is hidden from them?⁶ - [or that,] if We so willed. We could cause the earth to swallow them,⁷ or cause fragments of the sky to fall down upon them?⁸ In all this, behold, there is a message indeed for every servant [of God] who is wont to turn unto Him [in repentance].⁹

  - Mohammad Asad

Lit., "... not aware of what of the sky and the earth is between their hands, and what is behind them": an idiomatic phrase explained in surah {2}, note [247]. In the present context - as well as in 2:255 - the above phrase stresses the insignificance of the knowledge attained to by man, or accessible to him; hence, so the argument goes, how can anyone be so presumptuous as to deny the reality of resurrection and life after death, seeing that it is a phenomenon beyond man's experience, while, on the other hand, everything within the universe points to God's unlimited creative power?

I.e.. in an earthquake.

This allusion to unpredictable geological and cosmic occurrences - earthquakes, the fall of meteors and meteorites, cosmic rays, and so forth - reinforces the statement about "how little of the sky and the earth lies open before them, and how much is hidden from them", and contrasts man's insignificance with God's omniscience and almightiness.

See last sentence of 24:31 and the corresponding note [41].

Do they not see the sky and the earth that surrounds them from front and from behind? If We want, We can cave in the earth to swallow them up or let the fragments of the sky fall upon them. Surely there is a sign in this for every devotee that turns to Allah in repentance.

  - Muhammad Farooq-i-Azam Malik

Have they not then seen all that surrounds them of the heavens and the earth? If We willed, We could cause the earth to swallow them up, or cause 'deadly' pieces of the sky to fall upon them. Surely in this is a sign for every servant who turns 'to Allah'.

  - Mustafa Khattab

Have they not observed what is before them and what is behind them of the sky and the earth? If We will, We can make the earth swallow them, or cause obliteration from the sky to fall on them. Lo ! herein surely is a portent for every slave who turneth (to Allah ) repentant.

  - Marmaduke Pickthall

See they not what is before them and behind them of the sky and the earth? If We wished We could cause the earth to swallow them up or cause a piece of the sky to fall upon them. Verily in this is a Sign for every devotee that turns to Allah (in repentance). ^{3796 3797 3798}

  - Abdullah Yusuf Ali

The men who walk in spiritual darkness and laugh at a Hereafter have but to observe the Power of Allah in the nature around them. He Who created the heavens and the earth and sustains them can surely make a new Creation! And the cosmic Laws which are so just and inevitable should surely give them an idea of the inexorable Justice that must redress all balance.

Cf. xvi. 45, and n. 2071. Who are these puny creatures-sceptics that question the might and majesty of Allah?

Cf. xxvi. 187. This was actually a challenge hurled at Shu'aib and a shower of ashes and cinders came from above and overwhelmed the challengers!

AND [thus], indeed, did We grace David with Our favour:¹⁰ "O you mountains! Sing with him the praise of God! And [likewise] you birds!"¹¹ And We softened all sharpness in him,¹²

  - Mohammad Asad

Lit., "did We bestow upon David a favour from Ourselves". This connects with the elliptic reference to repentance in the preceding verse: David is singled out for special mention in view of the allusion, in surah {38}, to his having suddenly become aware that he had committed a sin, whereupon "he asked his Sustainer to forgive him his sin... and turned unto Him in repentance" ( 38:24 ).

Cf. 21:79 and the corresponding note [73].

Lit., "for him". The term hadid denotes, primarily, something that is "sharp" in both the concrete and abstract senses of the word: for the latter sense, cf. the Qur'anic phrase "sharp (hadid) is thy sight today" ( 50:22 ), or the many idiomatic expressions like rajul hadid, "a man of sharp intellect", hadid an-nazar, "one who looks boldly [at others]", ra' ihah hadidah, "a sharp odour", etc. (Lisan al-'Arab). As a noun with a definite article (al-hadid), it signifies "all that is sharp", or "sharpness", as well as "iron". God's having "softened all sharpness" in David is evidently an allusion to his exalted sense of beauty (expressed in the poetry of his Psalms) as well as to his goodness and humility. - An alternative rendering of the above phrase would be: "We caused iron to become soft for him", which might be an allusion to his outstanding abilities as poet, warrior and ruler.

We bestowed Our blessings on Dawood and commanded: "O mountains! Join him in singing My rhymes," and a similar command was given to the birds. We made iron soft for him

  - Muhammad Farooq-i-Azam Malik

Indeed, We granted David a 'great' privilege from Us, 'commanding:' 'O mountains! Echo his hymns! And the birds as well.' We made iron mouldable for him,

  - Mustafa Khattab

And assuredly We gave David grace from Us, (saying): O ye hills and birds, echo his psalms of praise! And We made the iron supple unto him,

  - Marmaduke Pickthall

We bestowed Grace aforetime on David from Ourselves: "O ye Mountains! sing ye back the Praises of Allah with him! and ye birds (also)! and We made the iron soft for Him ^{3799 3800}

  - Abdullah Yusuf Ali

Cf. xxi. 79-80, and notes 2733-34. David had the gift of song and sacred music, and this is shown in his Psalms. All nature-hills and birds-sing and echo back the Praises of Allah.

Iron or steel is hard stuff: but in the hands of a craftsman it becomes soft and pliable, and with it can be made instruments for the defence of righteousness. These, in the literal sense, are coats of mail, and defensive armour, and the manufacture of them is traditionally attributed to David.

[and inspired him thus:] "Do good deeds lavishly, without stint. and eive deep thou~ht to their steady flow."¹³ And [thus should you all, O believers,] do righteous deeds: for. verily I see all that you do!

  - Mohammad Asad

The adjective sabigh (fem. sabighah) signifies anything that is "ample", "abundant" and "complete" (in the sense of being perfect). In its plural form sabighat it assumes the function of the noun which it is meant to qualify, and denotes, literally, "things [or "deeds"] ample and complete" or "perfect" - i.e., good deeds done abundantly and without stint: cf. the only other Qur'anic instance of the same stem in 31:20 - "[God] has lavished (asbagha) upon you His blessings". The noun sard, on the other hand, denotes something "carried on consecutively", or something the parts (or stages) whereof are "following one another steadily", i.e., are continued or repeated.

saying: "make coats of armor measuring out the links in mail and O people of Dawood, do good deeds; surely I am watching over all of your actions."

  - Muhammad Farooq-i-Azam Malik

instructing: 'Make full-length armour, 'perfectly' balancing the links. And work righteousness 'O family of David!'. Indeed, I am All-Seeing of what you do.'

  - Mustafa Khattab

Saying: Make thou long coats of mail and measure the links (thereof). And do ye right. Lo! I am Seer of what ye do.

  - Marmaduke Pickthall

(Commanding) "Make thou coats of mail balancing well the rings of chain armor and work ye righteousness; for be sure I see (clearly) all that ye do." ^{3801 3802}

  - Abdullah Yusuf Ali

Coats of chain armour have to be made with cunning art, if the chains are to fit into each other and the whole garment is to be worn in comfort in fierce warfare.

Note the transition from the singular, "make them coats of mail", to the plural "and work ye righteousness". The first is addressed to David, who was the artificer of defensive armour; and the second is addressed to him and his whole people. He made the armour, but it was to be worn not only by him but all the warriors. But he and all his people were to be careful to see that they did not deviate from the paths of righteousness. Fighting is a dangerous weapon and may well degenerate (as it so often does) into mere violence. They were to see that this should not happen, and they were told that Allah was watching over them all with the personal solicitude implied in the singular pronoun "I".

AND UNTO Solomon [We made subservient] the wind: its morning course [covered the distance of] a month's journey, and its evening course, a month's Journey.¹⁴ And We caused a fountain of molten copper to flow at his behest;¹⁵ and [even] among the invisible beings there were some that had [been constrained] to labour for him¹⁶ by his Sustainer's leave - and whichever of them deviated from Our command, him would We let taste suffering through a blazing flame -:

  - Mohammad Asad

Cf. 21:81 and the corresponding note [75]. For a more general explanation of the legends connected with the person of Solomon, see note [77] on 21:82 .

Lit., "for him": probably a reference to the many furnishings of copper and brass which, according to the Bible (cf. 11 Chronicles iv), Solomon caused to be made for his newly-built temple.

Lit., "between his hands", i.e., subject to his will: see 21:82 and the corresponding notes [76] and [77]. For my rendering of jinn as "invisible beings", see Appendix III.

And We made the winds subservient to Sulaiman, which made a month's journey in the morning and a month's journey in the evening; and We made a fountain of molten copper to flow for him; and subdued Jinns for him who worked in front of him by the leave of his Rabb; and if any of them turned aside from Our command, We made Him taste the punishment of the blazing fire.

  - Muhammad Farooq-i-Azam Malik

And to Solomon 'We subjected' the wind: its morning stride was a month's journey and so was its evening stride. And We caused a stream of molten copper to flow for him, and 'We subjected' some of the jinn to work under him by his Lord's Will. And whoever of them deviated from Our command, We made them taste the torment of the blaze.

  - Mustafa Khattab

And unto Solomon (We gave) the wind, whereof the morning course was a month's journey and the evening course a month's journey, and We caused the fount of copper to gush forth for him, and (We gave him) certain of the jinn who worked before him by permission of his Lord. And such of them as deviated from Our command, them We caused to taste the punishment of flaming fire.

  - Marmaduke Pickthall

And to Solomon (We made) the Wind (obedient): its early morning (stride) was a month's (journey) and its evening (stride) was a month's (journey); and We made a Font of molten brass to flow for him; and there were Jinns that worked in front of him by the leave of his Lord and if any of them turned aside from Our command We made Him taste of the Penalty of the Blazing Fire. ^{3803 3804 3805}

  - Abdullah Yusuf Ali

Cf. xxi. 81-82, n. 2736, and xxxviii. 36-38. See also xxvii. 38-39. The winds are swift and can cover in a short morning's or evening's flight the distance which it takes a whole month to cover on foot or by bullock cart. In our own day, with air speeds of 400 miles and more per hour, this seems a moderate statement.

In the Old Testament, II. Chronicles, Chapters iii., and iv., are described the various costly materials with which Solomon's Temple was built, and it was furnished with vessels, candle-sticks, lamps, censers, etc. "Solomon made all these vessels in great abundance: for the weight of the brass could not be found out" (II. Chronicles, iv. 18).

See xxvii. 17, and n. 3257.

they made for him whatever he wished of sanctuaries, and statues, and basins as [large as] great watering-troughs, and cauldrons firmly anchored.¹⁷ [And We said:] "Labour, O David's people, in gratitude [towards Me]¹⁸ - and [remember that] few are the truly grateful [even] among My servants!"¹⁹

  - Mohammad Asad

I.e., because of their enormous size. Cf. II Chronicles iii, 10-13, where statues ("images") of cherubim are mentioned, as well as iv, 2-5, describing "a molten sea" (i.e., basin) of huge dimensions, resting upon twelve statues of oxen, and meant to contain water "for the priests to wash in" (ibid., iv, 6). The "sanctuaries" were apparently the various halls of the new temple.

These words, ostensibly addressed to "the people" or "the family" of David, are in reality an admonition to all believers, at all times, since all of them are, spiritually, "David's people".

I.e., even among those who consider themselves God's servants - for "truly grateful [to God] is only he who realizes his inability to render adequate thanks to Him" (Zamakhshari).

They worked for him as he desired: making arches, images, basins as large as reservoirs and built-in cooking cauldrons. We said: "O Family of Dawood! Work gratefully." Only a few of My devotees are truly grateful.

  - Muhammad Farooq-i-Azam Malik

They made for him whatever he desired of sanctuaries, statues,¹ basins as large as reservoirs, and cooking pots fixed 'into the ground'. 'We ordered:' 'Work gratefully, O family of David!' 'Only' a few of My servants are 'truly' grateful.

  - Mustafa Khattab

 Which was permissible at the time of Solomon (ﷺ).

They made for him what he willed: synagogues and statues, basins like wells and boilers built into the ground. Give thanks, O House of David! Few of My bondmen are thankful.

  - Marmaduke Pickthall

They worked for him as he desired (making) Arches Images Basins as large as Reservoirs and (cooking) Cauldrons fixed (in their places): "Work ye sons of David with thanks! But few of My servants are grateful!" ^{3806 3807}

  - Abdullah Yusuf Ali

Mihrab (Plural Maharib), translated "arch", may be applied to any fine, elevated, spacious architectural structure. As the reference here is to the Temple of Solomon, the word "arches" is I think most appropriate. "Arches" would be structural Ornaments in the Temple. Images would be like the images of oxen and Cherubim mentioned in II. Chronicles, iv. 3 and iii. 14; the Basons (11. Chronicles iv. 22) were perhaps huge dishes round which many men could sit together and eat, according to ancient Eastern custom, while the cooking Cauldrons or Pots (II. Chronicles, iv. 16), were fixed in one place, being so large in capacity that they could not be moved about. Indian readers will get some idea of them from the huge cooking Degs, which they use in the festivals.

The building of the Temple was a great event in Israelite history. They are asked to be thankful without which all that glory and power would be out of place, and it fell away in a few generations, with the decline of the moral spirit which was at its back.

Yet [even Solomon had to die; but] when We decreed that he should die, nothing showed them that he was dead except an earthworm that gnawed away his staff.²⁰ And when he fell to the ground, those invisible beings [subservient to him] saw clearly that, had they but understood the reality which was be-yond the reach of their perception,²¹ they would not have continued [to toil] in the shameful suffering [of servitude], ²²

  - Mohammad Asad

This is yet another of the many Solomonic legends which had become an inalienable part of ancient Arabian tradition, and which the Qur'an uses as a vehicle for the allegorical illustration of some of its teachings. According to the legend alluded to above, Solomon died on his throne, leaning forward on his staff, and for a length of time nobody became aware of his death: with the result that the jinn, who had been constrained to work for him, went on labouring at the heavy tasks assigned to them. Gradually, however, a termite ate away Solomon's staff, and his body, deprived of support, fell to the ground. This story - only hinted at in its outline - is apparently used here as an allegory of the insignificance and inherent brittleness of human life and of the perishable nature and emptiness of all worldly might and glory.

Al-ghayb, "that which is beyond the reach of [a created being's] perception", either in an absolute or - as in this instance - in a relative, temporary sense.

I.e., because they would have known that Solomon's sway over them had ended. In the elliptic manner so characteristic of the Qur'an, stress is laid here, firstly, on the limited nature of all empirical knowledge, including the result of deductions and inferences based on no more than observable or calculable phenomena, and, secondly, on the impossibility to determine correctly, on the basis of such limited fragments of knowledge alone, what course of action would be right in a given situation. Although the story as such relates to "invisible beings", its moral lesson (which may be summed up in the statement that empirical knowledge cannot provide any ethical guideline unless it is accompanied, and completed, by divine guidance) is obviously addressed to human beings as well.

When We decreed Sulaiman's death he was leaning on his staff. The jinns did not know that he was dead until the termite ate away his staff and fell down. Thus it became clear to the jinns that if they had known the unseen, they would not have continued in the humiliating punishment of their task.

  - Muhammad Farooq-i-Azam Malik

When We decreed Solomon's death, nothing indicated to the 'subjected' jinn that he was dead except the termites eating away his staff.¹ So when he collapsed, the jinn realized that if they had 'really' known the unseen, they would not have remained in 'such' humiliating servitude.

  - Mustafa Khattab

 Which he died while leaning on.

And when We decreed death for him, nothing showed his death to them save a creeping creature of the earth which gnawed away his staff. And when he fell the jinn saw clearly how, if they had known the unseen, they would not have continued in despised toil.

  - Marmaduke Pickthall

Then when We decreed (Solomon's) death nothing showed them his death except a little worm of the earth which kept (slowly) gnawing away at his staff: so when he fell down the Jinns saw plainly that if they had known the unseen they would not have tarried in the humiliating Penalty (of their Task). ^{3808 3809}

  - Abdullah Yusuf Ali

This statement illustrates three points: (1) however great and glorious human power and grandeur may be, it is only for a time, and it may fade away even before people know of its decline; (2) the most remarkable events may be brought to light, not by a flourish of trumpets, but by a humble individual, unknown and unseen, who works imperceptibly and undermines even so strong a thing as staff, on which a great man may lean; (3) work done by men merely on the basis of brute Strength or fear, as in the case of the Jinns, will not endure. This is brought up in strong contrast against the Power and Majesty of Allah, which will endure, which cannot be sapped, and which can only be fully appreciated by a training of the will and heart. In the same way, in David's story above, his mighty strength as a warrior (see ii. 251) and his skill in making armour are only to be valued when used, as it was used, in the service of Allah, in righteous works (xxxiv. 1 1).

The Jinns looked upon their work as a Penalty, and so it became to them. The people who worked at the Temple of Solomon as the People of David worked and gloried in their work as a thanksgiving to Allah, and their work became sanctified. The Jinns knew nothing of hidden secrets; they only saw the obvious, and had not even the significance of the little worm that slowly gnawed away Solomon's staff.

INDEED, in [the luxuriant beauty of] their homeland, the DeoDIe of Sheba had an evidence [of God's grace]²³ - two [vast expanses of] gardens, to the right and to the left, [calling out to them, as it were:] "Eat of what your Sustainer has provided for you, and render thanks unto Him: a land most goodly, and a Sustainer much-forgiving!"

  - Mohammad Asad

This connects with the call to gratitude towards God in the preceding passage, and the mention, at the end of verse {13}, that "few are the truly grateful" even among those who think of themselves as "God's servants" (see note [19] above). - The kingdom of Sheba (Saba' in Arabic) was situated in south-western Arabia, and at the time of its greatest prosperity (i.e., in the first millenium B.C.) comprised not only the Yemen but also a large part of Hadramawt and the Mahrah country, and probably also much of present-day Abyssinia. In the vicinity of its capital Ma'rib - sometimes also spelled Ma'rib - the Sabaeans had built in the course of centuries an extraordinary system of dams, dykes and sluices, which became famous in history, with astonishing remnants extant to this day. It was to this great dam that the whole country of Sheba owed its outstanding prosperity, which became proverbial throughout Arabia. (According to the geographer Al-Ham-dani, who died in 334 H., the area irrigated by this system of dams stretched eastward to the desert of Sayhad on the confines of the Rub' 'al-Khali) The flourishing state of the country was reflected in its people's intense trading activities and their control of the "spice road" which led from Ma'rib northwards to Mecca, Yathrib and Syria, and eastwards to Dufar on the shores of the Arabian Sea, thus connecting with the maritime routes from India and China. - The period to which the above Qur'anic passage refers is evidently much later than that spoken of in {27:22-44}.

For the people of Saba (Sheba, presently a town in Yeman) there was indeed a sign in their dwelling place: two gardens - one to the right and one to the left. It was said to them: "Eat of what your Rabb has given you and render thanks to Him. Pleasant is your land and forgiving is your Rabb."

  - Muhammad Farooq-i-Azam Malik

Indeed, there was a sign for 'the tribe of' Sheba in their homeland: two orchards- one to the right and the other to the left. 'They were told:' 'Eat from the provision of your Lord, and be grateful to Him. 'Yours is' a good land and a forgiving Lord.'

  - Mustafa Khattab

There was indeed a sign for Sheba in their dwelling place: Two gardens on the right hand and the left (as who should say): Eat of the provision of your Lord and render thanks to Him. A fair land and an indulgent Lord!

  - Marmaduke Pickthall

There was for Saba' aforetime a Sign in their homeland two Gardens to the right and to the left. Eat of the Sustenance (provided) by your Lord and be grateful to Him: a territory fair and happy and a Lord Oft-Forgiving! ^{3810 3811}

  - Abdullah Yusuf Ali

This is the same city and territory in Yemen as is mentioned in xxvii. 22: see note there as to its location. There the period was the time of Solomon and Queen Bilqis. Here it is some centuries later. It was still a happy and prosperous country, amply irrigated from the Maarib dam. Its roads or perhaps its canals, were skirted by gardens on both sides, right and left: at any given point, you always saw two gardens. It produced fruit, spices, and frankincense, and got the name of Araby the Blest for that part of the country.

The land was fair to look upon; the people happy and prosperous; and they enjoyed the blessings of Allah, Who is Gracious and does not punish small human faults or weaknesses.