In the Shade of the Qur'an by Sayyid Qutb

In this passage we have a short reference to David and a more complete account of Solomon, following immediately after the short episode of Moses. All three were prophets sent to the Children of Israel. Yet these stories occur in a sūrah that opens with a description of the Qur’ān. Later it says: “This Qur’ān explains to the Children of Israel most of that over which they disagree.” (Verse 76)

As related here, Solomon’s story provides far more details than anywhere else in the Qur’ān, but it concentrates only on one episode which relates what he did with the hoopoe and with the Queen of Sheba. A preamble to the story quotes Solomon as he declares to all people that God has granted him the ability to talk to birds and understand their speech, and He has further given him of all things. He expresses his thanks to God for such clear favours He has bestowed on him. We then see him inspecting a procession that included humans, jinn and birds, before we note a warning given by one ant to its community lest they be stamped upon. Solomon understands the ant’s discourse and again he expresses his gratitude to God. He realizes that such favours constitute a test, and he prays to God that he will be successful in this test.

These stories of Moses, David and Solomon are perhaps the most important in the history of the Children of Israel. They fit well with what the sūrah says in its opening about the Qur’ān which, in turn, explains to the Children of Israel most of their disputes. Furthermore, the details given here about Solomon are especially suited to the subject matter of this sūrah. This is clearly apparent in several instances. Firstly, the whole sūrah lays great emphasis on knowledge. The first words regarding David and Solomon are: “We granted knowledge to David and Solomon.” (Verse 15) Solomon’s address begins with a reference to his knowledge of the language of the birds: “We have been taught the speech of birds.” (Verse 16) As the story progresses, the hoopoe excuses itself for its absence: “I have just learnt things that are unknown to you, and I come to you from Sheba with accurate information.” (Verse 22) Besides, the one who brings the queen’s throne to Solomon in no time is “the one who was deeply versed in the Book.” (Verse 40)

The sūrah opens with a reference to the Qur’ān, God’s clear and elucidating book sent to the unbelievers, yet they refuse to believe and adopt an incredulous attitude.

In Solomon’s story, reference is made to the epistle he sent the Queen of Sheba. It does not take long before she and her people declare their belief in and submission to God. She did so when she saw the superior powers given to Solomon, making the jinn, humans and birds subservient to him. But it was God who placed these and other powers under Solomon’s command. God has sway over all His creation, and He is the Lord of the truly magnificent throne.

The sūrah also looks at a variety of God’s favours granted to people, and a variety of signs He has placed in the universe. It refers to the fact that He has placed man in charge of the earth but most men deny His signs, refusing to believe in Him or show their gratitude. Solomon, however, is an example of a truly grateful servant, who appeals to his Lord to guide him to be truly thankful. Enjoyment of his favours does not corrupt his upright nature, nor does the power at his command lead him to tyranny or transgression.

The passage about Solomon and the Queen of Sheba is a very good example of the Qur’ānic art of story telling. The story is full of movement and action, rich in feeling and scenery. Highlighting certain images and separating them with suitable gaps are two more aspects of the unique method of the Qur’ān.

For sure, We granted knowledge to David and Solomon, and both of them said: All praise is due to God who has favoured us above many of His believing servants.

(Verse 15)

This is the starting signal that opens the story. It reports on the most important favour God granted to David and Solomon (peace be upon them both). As for David, the details of what knowledge God imparted to him are given in other sūrahs. These include his fine and enchanting recitation of Psalms which was echoed by the universe around him. The mountains and the birds sang God’s praises with him because of the sweetness of his voice, his profound sincerity and deep feeling as he addressed his Lord. All barriers and impediments between him and the universe were removed. He was skilled in making protective garments which were particularly useful in war. Iron and sharp, tough objects were softened for him so that he was able to use them the way he liked. He was also taught how to judge between people, which was a favour also shared by Solomon.

The sūrah also gives us an account of some of the favours God granted Solomon, particularly his knowledge of the speech of birds and other creatures. This is in addition to what is mentioned in other sūrahs, such as his ability to judge in intricate disputes, and the fact that the winds were made subject to his command, by God’s grace.

The story begins with the reference to knowledge: “For sure, We granted knowledge to David and Solomon.” (Verse 15) Before the verse concludes we are told of their thanksgiving to God for this favour. They stress the great value and benefit of knowledge, and declare their praise of God for it. Thus, the value of knowledge is enhanced, and it becomes clear that people with knowledge are favoured highly.

We are not told here of the type or speciality of the knowledge given to these two prophets because the emphasis is on knowledge in its entirety. This gives us the further connotation that all knowledge is a gift from God, and that it behoves every person of knowledge to know the source of such knowledge. This makes all those endowed with knowledge turn to God, praising Him, and motivates them to use their knowledge in ways that please the great Giver. Thus, knowledge, which is an aspect of God’s favour, does not turn people away from God. Any knowledge that does so is deviant, moving away from its source and missing its goal. Nor does it bring happiness to the one who possesses it. Instead, it brings only misery, fear, worry and destruction.

Today humanity has achieved a good standard in a particular branch of science, being able to induce nuclear fusion and use nuclear energy. But what has humanity benefited by such knowledge whose possessors neither remember, fear or praise God, nor use their knowledge in His service? What result has humanity reaped other than the horrific tragedy of nuclear bombs being dropped on Hiroshima and Nagasaki, and the worry and fear of destruction that people in the West and the East experience? 6

The story then progresses concentrating on Solomon only: “Solomon inherited David. He said: ‘O people! We have been taught the speech of birds, and have been given of all good things. This is indeed a manifest favour [from God].’” (Verse 16) David was given kingship alongside prophethood and knowledge, but it is knowledge, rather than kingship, that is mentioned in this context because being a king is too trivial by comparison.

It is clear that the inheritance intended here is that of knowledge, because it is the main blessing which deserves mention. This is confirmed by Solomon’s declaration to his people: “D people! We have been taught the speech of birds, and have been given of all good things.” (Verse 16) He highlights the fact that he has been taught the language of birds, and mentions other favours in a general way, but he attributes both to the same source, which is not David, his father. Indeed, none of this did he inherit from his father.

“O people! We have been taught the speech of birds, and have been given of all good things.” (Verse 16) Thus Solomon announces to all people that these are aspects of God’s favours granted to him. He seeks no special position as a result. Indeed, he describes such favours as they truly are: “This is indeed a manifest favour [from God].” (Verse 16) It is a favour that makes its source known to all. No one can teach the language of birds to man other than God, and no one can give anyone a measure of all good things except God.

Birds, animals and insects have their own means of communication, which are in fact their languages. God, the Creator of all these says: “There is not an animal that walks on earth and no bird that flies on its wings but are communities like your own.” (6: 38)

They cannot form communities unless they have ties and bonds which they maintain, and some means of communication with which to understand each other.

This is clearly observed in many species of bird, animal and insect. Biologists who are interested in certain species try hard to understand a little of their languages, but they can only rely on guesswork which does not approach any degree of certainty.

What God granted to Solomon was something special, a miracle that goes beyond the laws of nature familiar to man. The knowledge he acquired was not through any attempt he had made to understand these species; it was a gift from God.

It is important to emphasize this point so as to make it clearly understood. Some contemporary commentators on the Qur’ān are too impressed by modern scientific achievements. Hence they try to explain what the Qur’ān says about Solomon as similar to the attempts by biologists to understand the methods of communication used by birds and animals. Thus, they force the miracle God granted to Solomon out of its nature. They also give scientific discoveries a degree of importance far greater than what they deserve. It is perfectly easy for God to teach one of His servants the languages of birds, animals and insects, as a special favour, and without any effort on that person’s part. This does not require more than the lifting of some barriers God has placed between different species when He created them all.

Yet this is only one part of the miracle God granted to Solomon, His servant. The other part was that a number of the jinn and birds were placed under his command, serving him like human servants would. Moreover, the birds thus placed under him were given special faculties far greater than ordinary birds of the same species. This is clearly apparent in the story of the hoopoe who was able to understand the situation at the Queen of Sheba’s court as clearly as a most intelligent and religious person. This is again a miraculous aspect.

It is a fact that the law God has set for His creation allows birds a measure of understanding that may vary, but this measure remains well below what man understands. That birds have their own form is merely part of the overall balance maintained in the universe. It is subject to the general law of creation.

Another fact is that a hoopoe living today is exactly the same as other hoopoes that have lived on earth for a very long time. Its genes are such that they make it, practically, a clone of the first hoopoe. Whatever adaptations the hoopoe has gone through does not enable it to move on to a higher species. This is clearly part of the system and balance God has set for His creation.

The two facts mentioned above cannot preclude the working of a miracle whenever God, the Creator of all species and laws governing them wants it. The miracle itself may be a part of the overall law of creation, which we do not know in full. If it is, then this part occurs at the time appointed for it, which is known only to God. As it occurs, it transcends the natural laws familiar to man, but it thus complements the divine laws of creation and balance. This explains how Solomon’s hoopoe came into existence, and perhaps all the birds that were placed under Solomon’s command at that time.

“Before Solomon were marshalled his troops of jinn, humans and birds; and they were all lined in orderly ranks.” (Verse 17) This is a big procession in which are marshalled all troops, jinn, human and bird. Naturally, men are well known to us, but the jinn are creatures about whom we know nothing more than what God has said in the Qur’ān.

They were created from flames, and can see us while we cannot see them: “Surely, he and his tribe watch you from where you cannot perceive them.” (7: 27) [The reference in this verse is to Iblīs, or Satan, who belongs to the jinn.] They are able to prompt people and tempt them to take evil and sinful actions. We do not know how this takes place. We also know that a group of them believed in God’s Messenger (peace be upon him). He did not meet or see them, but God informed him of what happened: “Say: ‘It has been revealed to me that a group of the jinn listened [to the Qur’ān]’, and said: ‘We have listened to a wonderful discourse that guides to what is right, and so we have come to believe in it. We shall never associate any partners with our Lord.’” (72: 1-2) We also know that God made some of them serve Solomon, making for him whatever he wished of sanctuaries, statues, and large cauldrons for cooking. They also dived into the sea for him, and did his bidding. Some were in his procession side by side with humans and birds.

We say that God placed under Solomon’s command only a section of the jinn, birds, and humans. Thus it is clear that not all people on earth were his subjects, because his kingdom stretched over an area that includes today’s Palestine, Lebanon, Syria and Iraq, up to the Euphrates. Similarly, not all the jinn or birds were under his command; rather it was a section of each type.

In support of this view about the jinn we cite the fact that Iblīs, or Satan, and his offspring belong to the jinn as the Qur’ān states:

When We said to the angels: ‘Prostrate yourselves before Adam,’ they all prostrated themselves. Not so Iblīs, who belonged to the jinn and he disobeyed his Lord’s command.” (18: 50) God also says about Iblīs: “who whispers in the hearts of mankind, from among jinn and mankind. (114: 5-6)

Thus Iblīs and his offspring who all belonged to the jinn continued to whisper in people’s hearts tempting them to sin during Solomon’s reign. Had they been placed under his command, they would not have been able to do so since he was a prophet advocating what is right. Hence, it is clear that only a section of them were loyal to Solomon.

In support of our view concerning the birds, we say that Solomon learnt of the hoopoe’s absence when he inspected the birds. Had all birds, including all hoopoes, been placed under him, they would have been marshalled in his procession, and he would never have been able to discover the absence of one hoopoe among millions of hoopoes, and many millions of birds. He would not have wondered: “Why is it that I do not see the hoopoe?” (Verse 20) Indeed, this question suggests that it was a particular hoopoe which he identified. It might be that it was the only hoopoe under Solomon’s command, or that it was the one in a group of hoopoes whose duty was to take part in that particular procession. What supports this view is that we soon realize that the hoopoe in question was gifted with an understanding that transcends what hoopoes and all birds normally possess. Such gifts must have been granted to those placed under Solomon’s command, and not to hoopoes and birds in general.

Indeed, the hoopoe in the story appears to have a gift of understanding matched only by intelligent and God- fearing humans.

So, this great procession was ready before Solomon, “and they were all lined in orderly ranks,” so that there would be no chance of disorder. They are described as ‘troops’ in the verse to indicate the orderly nature of the procession.

At length, when they came to a valley of ants, one ant said: ‘Go into your dwellings, ants, lest Solomon and his troops inadvertently crush you.’ He smiled joyously at her words, and said: My Lord! Direct my whole being so that I will always be grateful for Your grace which You have bestowed on me and on my parents, and that I may do righteous deeds which will please You; and include me, by Your grace, among Your righteous servants.’ (Verses 18-19)

So the procession moved forward in an orderly manner, until they reached a valley where ants were in plenty. In fact the sūrah describes the place as a valley of ants. At this point, an ant supervisor made an announcement to all other ants in the vicinity. It should be remembered that, like bees, ants live in complex social colonies in which different ants have different functions and duties that are organized according to an elaborate system that we might find too difficult to emulate, despite our superior intelligence. So, the supervisor ant announced in the manner of communication used by ants that they should hasten back to their dwellings, so that Solomon and his troops would not crush them unawares.

Solomon understood what she said and was pleased. His pleasure was two-fold:

he smiled at her words like an adult smiles to a child who tries to evade him, fearing that the adult wants to punish him when he has no such intention. Plus he was gratified that God has given him this gift which opened up for him worlds that are normally closed to mankind. He was also joyful at the fact that ants should have such understanding, with the ability to give orders and carry them out.

When Solomon gathered what the ant said, he smiled joyously at her words.’ Yet he soon realized what had just happened. He realized that it was all a great gift God had granted him, lifting the barriers that separate different types of creation. He therefore turned to God in acknowledgement of His favours: “My Lord! Direct my whole being so that I will always be grateful for Your grace which You have bestowed on me and on my parents.” (Verse 19) It is a direct address to his Lord, one that expresses the feeling that He is so close to him. He wants his whole being: organs, feelings and thoughts; heart, mind and tongue; words, actions and directions; talents, abilities and energies to be brought together to offer thanks for all the favours bestowed on him and his parents. Solomon’s prayer indicates how profound his appreciation of God’s grace was. He felt that God’s blessings overwhelmed his whole being as also his parents’.

Hence, he wanted to give due thanks with his whole being: “My Lord! Direct my whole being so that I will always be grateful for Your grace which You have bestowed on me and on my parents.” (Verse 19)

“And that I may do righteous deeds which will please You.” (Verse 19) To do good deeds is also a blessing from God to which He directs those who are genuinely grateful for His gifts. Solomon, a truly grateful servant of God who prays for His help so that he would wholeheartedly express his gratitude, also prays to Him to guide him to do what will earn His pleasure.

“And include me, by Your grace, among Your righteous servants.” (Verse 19) Solomon knows that to be included among God’s righteous servants is an aspect of God’s mercy. When it is bestowed on a servant of God, it guides him to do righteous deeds, and thus he is included in this best group of God’s servants. We note that Solomon, a prophet at whose disposal God placed large sections of jinn, birds and people, does not take anything for granted. He fears lest his deeds or thanksgiving might not be up to the standard expected of him. This is a case of refined sensitivity that enhances Solomon’s aspiration to gain God’s pleasure and receive His mercy. It is expressed at the moment God’s grace is brought into view, as when the ant’s warning to other ants focuses attention on God’s grace that made Solomon understand her speech.

We see here two miracles, not one. The first is Solomon listening to the ant and understanding her warning to her community. The second is the ant’s awareness that the approaching people were Solomon and his troops. We know that the first pertains to what God taught Solomon, a man and a prophet. Comparatively speaking, this is more probable than the second miracle which is clear in the ant’s words. An ant may recognize that the approaching procession consists of gigantic creatures who could easily crush tiny ones like ants if they step on them. Prompted by the survival instinct God has given them, ants may flee such a danger. But for an ant to recognize Solomon and his troops is miraculous indeed.

All this was a prelude to Solomon’s story with the Queen of Sheba in which the hoopoe plays an important role. The story is told in six scenes with certain aspects deliberately left out, but which do not impair our understanding. Indeed, these gaps serve to enhance the artistic beauty of the story. Furthermore, some scenes carry a commentary, alerting us to their spiritual significance and enhancing the moral portrayed. These stylistic features combine in such a way as to ensure the perfect harmony of the verses.

Since the reference to Solomon began by mentioning the jinn, humans and birds, as well as highlighting the importance of knowledge, the story gives roles to all three aspects of creation, thus showing the value of knowledge. It is as if the opening verses deliberately identify the key actors in the story. This, then, is one of the Qur’ān’s finer artistic features in storytelling.

As told in the sūrah, the story paints the personal and distinctive features of the main characters: Solomon, the queen, the hoopoe and the queen’s courtiers. It portrays the different reactions from these characters in the various situations presented.

The first scene begins with the military parade, after the procession has passed the valley of the ants:

He inspected the birds and said: ‘Why is it that I do not see the hoopoe? Is he among the absentees? I will certainly punish him severely, or I will kill him, unless He brings me a clear warrant’ [for his absence]. (Verses 20-21)

We see Solomon, a prophet and a king, marshalling his troops, and inspecting the birds only to discover the hoopoe’s absence. We understand that this is a special hoopoe, with a specific position assigned to it in the procession. It was not just one of thousands or millions of hoopoes on the face of the earth. We note that Solomon was alert enough to miss a mere soldier in the great multitude composed of jinn, men and birds. His enquiry is of the type that befits a commander: it is flexible, looking at the different possibilities: “Why is it that I do not see the hoopoe? Is he among the absentees?” (Verse 20)

It soon becomes clear to all that the hoopoe is absent without permission. The matter needed to be dealt with firmly so as to keep matters under control, particularly because its absence was no longer a secret. Hence, Solomon threatens the absent hoopoe: “I will certainly punish him severely, or I will kill him.” (Verse 21) But Solomon is not a tyrant; he is a prophet. He does not issue a final judgement on the hoopoe before listening to what it has to say in its defence. Therefore, we immediately see Solomon as a just ruler: “Unless he brings me a clear warrant,” to justify his absence.

The curtains are drawn here, or maybe the scene continues as the hoopoe arrives.

He carries an important and surprising piece of news for Solomon, as also for us who are observing events as they unfold:

But the hoopoe did not take long in coming. He said: ‘I have just learnt things that are unknown to you, and I come to you from Sheba with accurate information. I found there a woman ruling over them; and she has been given of all good things, and hers is a magnificent throne. I found her and her people prostrating themselves to the sun instead of God; and Satan has made their deeds seem goodly to them, thus turning them away from the path [of God], so that they cannot find the right way. That they should not prostrate themselves in worship of God who brings forth all that is hidden in the heavens and the earth, and knows what you conceal and what you reveal. God, other than whom there is no deity, the Lord of the [truly] magnificent Throne.’ (Verses 22-26)

The hoopoe is fully aware of the king’s firm and serious demeanour. Therefore, he begins his report with a surprise that overshadows the fault of his absence and ensures that the king will listen to him: ‘I have just learnt things that are unknown to you.” What king would not listen when one of his subjects tells him that he has learnt something that he could not know? Now that the hoopoe has the king’s attention, it proceeds to give the news he brought from Sheba, in Yemen. He mentions first that “I found there a woman ruling over them,” and he further adds that “she has been given of all good things,” which tells that her kingdom was affluent, powerful and civilized.

Furthermore, the queen’s “is a magnificent throne.” (Verse 23) She sits on a magnificent couch which indicates the presence of skilled workers. The hoopoe adds that he found both the queen and her people “prostrating themselves to the sun instead of God.” (Verse 24) He explains that these people had erred because Satan had deceived them, making their deeds seem fair to them. Thus, they are bereft of guidance, and as such they do not worship God Almighty “who brings forth all that is hidden in the heavens and the earth.” (Verse 25) What is hidden’ refers to everything that is concealed, including the rain from the sky and the plants of the earth. It also includes the secrets of the heavens and the earth. He also “knows what you conceal and what you reveal.” (Verse 25) This mirrors what is hidden in the heavens and earth as it refers to what is hidden within one’s own soul.

Until this point the hoopoe remains in the position of someone who has broken the rules and is still awaiting the king’s judgement. Hence, it concludes the news it brought with a reference to God Almighty, the Lord of all, and the Lord of the magnificent throne, to which no human throne can be compared: “God, other than whom there is no deity, the Lord of the [truly] magnificent Throne.” (Verse 26) This reference is meant as a reminder to the king so as to moderate his attitude as he remembers God’s great power. It is, in short, a subtle appeal for compassion.

What we see here is a remarkable, intelligent hoopoe who has faith. He presents what he saw very skilfully, aware of its position, and relying on subtle expression. It understands that the woman is a queen and the people around her are her subjects, and it is fully aware that they prostrate themselves before the sun, instead of God. It also knows that such worship should be offered only to God who is the Lord of all the universe. This is not how hoopoes generally look at matters and understand them. Such understanding by a hoopoe is indeed miraculous.

Solomon does not judge the matter hastily. He is not too thrilled with the news brought by the hoopoe. He wants to be sure before taking any action. This is the appropriate course to follow by a fair prophet and a wise king:

Said [Solomon]: We shall see whether you have told the truth or you are a liar. Go with this my letter and deliver it to them; and then draw back from them, and see what answer they return. (Verses 27-28)

At this point the contents of the letter are not revealed. They are left until it is delivered when interest is at its highest.

The curtains are drawn here. When they are lifted again, we are in the presence of the Queen of Sheba, after the letter has been delivered to her. She is in consultation with her advisers:

[The Queen of Sheba] said: Know, my nobles, that a worthy letter has been delivered to me. It is from Solomon, and it reads, ‘In the name of God, the Most Merciful, the Beneficent: Do not exalt yourselves against me, but come to me in submission [to God].’(Verses 29-31)

As she tells them of the letter we gather that most probably she did not know how the letter was delivered or by whom. She uses the passive voice in her report of its delivery. Had she known that it was a hoopoe who delivered it, as some commentaries on the Qur’ān suggest, she would surely have reported this as a remarkable and extraordinary event. Nevertheless, she describes the letter as “worthy’, either because of its shape, appearance, the seal it bears or because of its contents which she reports to her advisers: “It is from Solomon, and it reads, ‘In the name of God, the Most Merciful, the Beneficent: Do not exalt yourselves against me, but come to me in submission [to God].” (Verses 30-31) She did not worship God, but the whole region knew about Solomon and his status. Besides, the language of the letter was clear, decisive and to the point.

What the letter stated was very clear, simple and powerful. It began with the name of God, the Most Merciful, and made a single demand: that the queen and her people must not take a hostile or belligerent attitude towards its sender; rather, they should go to him declaring their submission to God, in whose name he addressed them.

Having reported on the letter and its contents, the queen requested advice, declaring that she would not make a decision without their consultation and consent:

“Nobles, counsel me in this my affair; no decision on any matter do I take unless you are present.” (Verse 32) Thus she appears to be a very wise queen. It is clear at the outset that she was greatly impressed by the letter, yet she also appears serious and decisive. She imparted this to her advisers by describing the letter as ‘worthy’. It is clear that she wants neither opposition nor belligerency. She does not say this openly; instead, she prepares the way for it by the line she takes. She then requests their advice.

As is customary with courtiers, they declared their readiness to do whatever was demanded of them, but they left the final decision to the queen: “They said: We are endowed with power and with mighty prowess in war; but the command is yours. Consider, then, what you would command.” (Verse 33)

Now we see the woman, rather than the queen, expressing her feelings. A woman instinctively hates war and the destruction it brings in its wake. Therefore, she decides to seek peace and conciliation rather than resistance and conflict:

Said she: When kings enter a country, they despoil it, and make the noble ones of its people the most abject. Thus do they behave. Hence, I am going to send these people a gift and wait to see what the envoys bring back. (Verses 34-35)

The queen is fully aware that when kings occupy a city or a country, they wreak havoc, destroying everything, so as to break all resistance. In particular, they target its chiefs, seeking to humiliate them as they are the ones who put up resistance. This is clearly the habit of all domineering kings. She is also aware that a gift wins hearts and emphasizes friendship. It may also remove the threat of war. Hence, her approach was certainly worth a try. If Solomon accepted the gift, then he was after something that belonged to this world. She would then know that normal worldly means would be effective. If he refused the gift, then it was all a question of faith which he would pursue with diligence, accepting no compromise.

This scene is concluded at this point. When the curtains are lifted again we see the queen’s emissaries delivering her gift to Solomon who takes them to task for thinking that they could buy his peace with money, seeking to divert him from calling on them to believe in God. He announced his final ultimatum, in clear and powerful terms:

When [the queen’s envoy] came to Solomon, he said: Is it gold that you would give me? What God has given me is much better than all that He has given you. Yet you rejoice with your own gift. Go back to them, for we shall certainly come to them with forces they cannot match, and we shall certainly drive them from the land in disgrace, and they will be utterly humbled.’ (Verses 36-37)

His answer derides money, scorning its use in a situation that involves advocacy of the faith, where it can be of no use: “Is it gold that you would give me?” Are you making me such a trivial offer? “What God has given me is much better than all that He has given you.” (Verse 36) He has given me things that are far superior to wealth; namely, knowledge, prophethood and the service of the jinn and birds. No material thing, rich as it may be, holds any attraction for me: “Yet you rejoice with your own gift.” (Verse 36) Such worldly luxuries may please the likes of you who have no bond with God and who do not receive His gifts.

He follows this with a new ultimatum, saying to the queen’s envoy: “Go back to them,” and take your gift with you. Tell them to await their inevitable defeat: “We shall certainly come to them with forces they cannot match.” (Verse 37) Such forces have never been placed under any person’s command. The queen and her powerful army are no match for them. “And we shall certainly drive them from the land in disgrace, and they will be utterly humbled.” (Verse 37)

The curtains are drawn, and the envoys are dismissed. The sūrah does not add a further word about them. It is as if the whole matter is settled and needs no further comment.

We now see Solomon fully aware that his answer will settle the matter with the queen, whom he realized had no wish for conflict. Indeed, he felt that she was likely to respond to his call. The sūrah, however, does not mention how her envoys returned, what they said to her, and how she made up her mind. There is a gap here, but we learn from what comes afterwards that she planned to go to Solomon, and that he was aware of her intention. Hence, he discusses with his commanders how to bring him her throne which she had left well guarded in her palace:

Solomon said: “Which of you, nobles, can bring me her throne before they come to me in submission?’ Said an afreet of the jinn: I shall bring it to you before you rise from your position. I am powerful enough to do it, and worthy of trust.’ But the one who was deeply versed in the Book said: I shall bring it to you within the twinkling of your eye.’ (Verses 38-40)

What was Solomon’s objective behind bringing her throne before she arrived and declared her submission to God? Most probably he wanted to show her some aspect of the superior power placed at his command. This was likely to win her heart and influence her to believe in God.

An afreet from among the jinn offered to bring the throne to him before he had finished the session he was attending. It is reported that he sat from morning till noon to judge in disputes that were put to him. Apparently, Solomon felt that this was too long a time to wait. Therefore, a person ‘who was deeply versed in the Book’ offered to bring it in the twinkling of an eye. The sūrah does not mention the name of that person, nor does it say which was the book known to him. We understand, however, that he was a believer who had a strong bond with God, and had some divine secret that allowed him to use something of the great power that transcends barriers and distances. This is something that at times occurs to some people with very strong faith. No explanation is offered for it, because it goes beyond what is familiar to people. This, then, is all that we can say without delving into the realm of legend and superstition.

Some commentators on the Qur’ān add certain details. Some say that the book mentioned in the verse is the Torah; others say that the person knew God’s greatest name; and others still have offered yet more suggestions. None of these, however, gives us any explanation that carries any degree of certainty. Yet the matter is much simpler than all such explanations. Countless are the secrets we know nothing about in the universe around us, and numerous also are the powers that we do not use ourselves. Indeed, within the human soul there are many secrets and powers that we cannot fathom. When God wants to inform any of His servants of one of these secrets or powers that person will accomplish something of a miraculous nature that goes beyond what is familiar. It is all accomplished by God’s will and design. No one other than a true servant of God will be able to accomplish such feats.

The person in Solomon’s story who is described as deeply versed in the Book’ was able, by the knowledge imparted to him, to use some secret or power that enabled him to accomplish the miraculous bringing over of the queen’s throne to Solomon.

His knowledge of the Book established a bond between him and his Lord that made him able to do what was required.

Some commentators suggest that this was Solomon himself, but we think it was more likely that it was a different person. Had it been Solomon, the sūrah would have mentioned this given that the whole story is about him. There would have been no need to withhold his name at this remarkable juncture. Some say that his name was Assaf ben Berachia, but we have no evidence to support this.

When he saw it standing before him, he said: This is by the grace of my Lord, so as to test me whether I am grateful or ungrateful. He who is grateful [to God] is but grateful for his own good. As for him who is ungrateful... My Lord is self sufficient, most generous. (Verse 40)

Solomon was clearly in awe of God’s majesty as He fulfilled his requests in such a supernatural way. He also felt that such grace constituted a serious test for him personally. To pass such a test successfully he would need to be very alert, as also need help from God. He also needed to recognize God’s favours and to be genuinely grateful for them. Needless to say, God needed no thanks from anyone, but the one who thanks God for His favours does so for his own good, because his thanks ensure that more favours will come his way. In this way, then Solomon would be better able to pass the test. As for those who are ungrateful, they should know that God has no need of them or their gratitude; He is most generous, granting favours and expecting neither return nor gratitude.

Now Solomon continues preparing some surprises for the Queen of Sheba whom he expected would arrive shortly: “He [then] said: Alter the appearance of her throne: let us see whether she will be able to recognize it, or she will remain unguided.” (Verse 41) He wanted the distinctive features of her throne to be changed, so as to gauge her intelligence and alertness. Would she be able to recognize it, or would the change confuse her such that she could not see it?

Perhaps Solomon wanted to test her presence of mind and her reaction at the point of surprise as she saw the throne. Therefore, we are presented with a picture of the queen with Solomon: “So when she arrived, she was asked: ‘Is your throne like this?’ She answered: “It looks as though it were the same.’“ (Verse 42) This was a shock for the queen. She could have never thought it possible that the throne she was looking at was her own. She had left it in her own country, where it was well guarded. What could bring it to Jerusalem, Solomon’s capital? Who could bring it and how? Yet she could see that it was hers, despite the alterations. Should she deny this on the basis of the realities of the situation, or should she say that it was hers, considering all the similarities? Her answer was thoughtful and clever: “It looks as though it were the same.” (Verse 42) She neither denied nor confirmed it. In fact her answer is indicative of a sharp intelligence and quick presence of mind.

We have here another gap which suggests that she was informed of the surprise and its secret. In reply she said that she was already prepared to surrender herself to God from the moment she had decided to come to Solomon after he had turned down her gift: “We were endowed with knowledge before her, and we have surrendered ourselves.” (Verse 42)

The sūrah then explains what prevented her from believing in God up to that point and what had turned her away from surrendering herself to God when Solomon’s letter was first delivered to her. She had grown up in the midst of an unbelieving people. Her worship of creatures that were far from equal to God, such as the sun, actually prevented her from worshipping Him alone: “Yet that which she used to worship instead of God had kept her away [from the true faith]. She belonged to an unbelieving nation.” (Verse 43)

Solomon had already prepared another surprise for the queen, which thus far remains hidden from us. With the first one, we were told of it before it actually occurred, but here the method is different:

She was told to enter the court. When she saw it, she thought it was a lake of water, and she bared her legs. Said he: “It is but a court smoothly paved with glass!’ She said:

‘0 my Lord! I have indeed wronged my soul, but now I submit myself with Solomon, to God, the Lord of all the worlds.’ (Verse 44)

This surprise consisted of a palace made of glass, and its floor placed above water so as to appear like a lake. When she was asked to enter the palace, she thought that she was meant to walk through the lake and so lifted her skirts to bare her legs. The surprise was then complete. Now Solomon tells her its secret: “It is but a court smoothly paved with glass.” (Verse 44) The queen stood agape, perfectly amazed at such wondrous accomplishments that defy human capabilities. She recognized that Solomon had been given superior powers. Therefore, she turned to God acknowledging her past error, declaring that she had wronged herself when she worshipped others, and announcing her submission, not to Solomon, but with him, “to God, the Lord of all the worlds.” (Verse 44)

Thus her heart had interacted with divine guidance and benefitted by its light. She realized that surrendering to God did not mean her submission to anyone of His creatures, not even to Solomon, the prophet and the king who had been given all these miracles. True surrender is to God, the Lord of all the worlds, being in companionship with those who believe in Him and who advocate His message, on the basis of equality.

The sūrah highlights this point in order to clarify the nature of belief in God and surrender to Him. It imparts the sort of dignity that raises the vanquished to the ranks of the victors, such that they become brothers in faith. In fact, there are no vanquished or victors. How can there be when they are truly brothers, tied by the bond of faith, feeling their equality in God’s sight?

The elders of the Quraysh who opposed the Prophet in Makkah felt it far beneath them that they should be under Muhammad’s leadership. Here we see a woman of the past teaching them that Islam places the advocate of the divine message and those who are addressed by that advocate on the same basis. Leader and subordinates are equals, treated in the same way. People simply respond to God’s Messenger and submit with him to God, the Lord of all the worlds.