Summary:
• The story contrasts Prophet Sulaiman, a wise king ruling humans, jinn, animals, and the wind by Allah's power, with Queen Balqis, the wealthy ruler of Saba. The narrative begins when Sulaiman's reconnaissance bird, the Hudhud, goes missing during an army inspection. This army, composed of humans, jinn, lions, tigers, and birds, was a terrifying force. The Hudhud had flown to Saba and witnessed Balqis and her prosperous people worshipping the sun. This act of idolatry, rather than worship of the one true Creator, establishes the story's central conflict of faith versus materialism. The Hudhud, understanding the gravity of its discovery, returned trembling but truthfully reported that a woman ruled Saba, possessed great wealth, and led her people in sun worship.
• Sulaiman, acting with diplomacy, sent the Hudhud back to Saba with a sealed letter. The bird entered the queen's chambers, dropping the message onto her bed as she slept. The letter invited Balqis to believe in one Allah and submit, forbidding arrogance. Balqis convened her council; most advisors urged war, but a wise counselor noted the messenger's mysterious power and urged caution. Balqis sided with caution, fearing the destruction kings bring, and opted for a middle path. She sent lavish gifts of gold and jewels as a strategic test to gauge Sulaiman's intentions and military strength.
• Informed by the Hudhud, Sulaiman prepared an awe-inspiring reception, lining the messengers' route with his full army of humans, jinn, and animals. The envoys were terrified, especially by weapons moving seemingly on their own (jinn training), and realized their kingdom stood no chance. Sulaiman refused the gift via a commander, sending an ultimatum that what Allah had given him was better than wealth, and he would drive them out in humiliation if they did not submit. Realizing wealth was useless, Balqis prepared to travel to Sulaiman herself. Meanwhile, Sulaiman prepared two miraculous tests: he had a human scholar instantly transport Balqis's throne to his palace, which he then ordered altered to test her wisdom. He also commissioned an architect to build a palace over water with a transparent glass floor, glass ceiling, and mirror walls.
• The glass floor was designed to test a rumor, spread by fearful jinn, that Balqis was half-jinn with hairy legs; Sulaiman knew she would mistake the floor for water and lift her dress. Upon her arrival, Balqis was humbled by Sulaiman's army. At the palace, she mistook the floor for water, lifted her dress, and revealed normal human legs, disproving the rumor. When shown her altered throne and asked if it was hers, she wisely answered, "It looks very much like it." Sulaiman then spoke to her of Tawhid, explaining that worshipping a creation like the sun was an insult to human intelligence. This logic replaced the sun's light in her heart with divine light, and she rebuked her advisors for their idolatry. Balqis declared her submission to Allah, and her nation followed, completing the mission initiated by the Hudhud. The story's core messages are the supremacy of faith (Tawhid) over materialism, the value of every creature (Hudhud), and that true wisdom is found in submission to Allah.
Key Ideas:
• The narrative contrasts Prophet Sulaiman, ruling by Allah's power, with Queen Balqis, ruling through worldly wealth.
• The central conflict is faith (monotheism, Tawhid) versus false worship (idolatry, sun worship).
• The story is initiated by a small bird, the Hudhud, highlighting the value of all of Allah's creatures.
• Sulaiman uses diplomacy (the letter) before displaying power.
• Balqis initially attempts to use materialism (gifts) to solve a spiritual challenge.
• Sulaiman rejects worldly wealth, demonstrating that divine gifts are superior.
• Sulaiman uses miraculous power (transporting the throne, the glass palace) to demonstrate Allah's omnipotence and shatter Balqis's materialistic worldview.
• The glass palace serves a dual purpose: demonstrating divine power and disproving a false rumor (that Balqis was half-jinn).
• Balqis's conversion is achieved through logical reasoning (Tawhid) and witnessing divine power, not military conquest.
• The story illustrates the triumph of divine wisdom over materialism and the peace found in submission to God.
Unique Events:
• Hudhud reports that Bilqis and her people worship the sun.
• Sulaiman sends a letter inviting Bilqis to submit to Allah.
• Bilqis attempts to appease Sulaiman with lavish gifts.
• Sulaiman rejects the gifts.
• Sulaiman's army (humans, jinn, animals) is inspected; the Hudhud is found absent.
• The Hudhud had flown to Saba and witnessed Balqis lead sun worship from her throne.
• The Hudhud returns, bypasses angry birds (a sparrow), and reports directly to Sulaiman.
• Sulaiman commands the Hudhud to deliver the sealed letter.
• The Hudhud enters the Queen's room via a window and hides.
• The letter slips from the Hudhud's beak onto the sleeping Queen.
• Balqis awakens, finds the letter, and calls an emergency council.
• Advisors split between war (majority) and caution (one advisor).
• Balqis chooses caution and sends gifts to test Sulaiman.
• Sulaiman, informed by Hudhud, lines the envoys' route with his army.
• The envoys are terrified by the army, including lions, tigers, and jinn.
• Sulaiman refuses the gift via a commander, sending an ultimatum.
• The messengers return and report everything to Balqis.
• Balqis realizes she must travel to Sulaiman's kingdom.
• Sulaiman asks his council who can bring Balqis's throne.
• A powerful jinn offers to bring it before the meeting ends.
• A human scholar offers to bring it in the blink of an eye.
• The throne instantly appears in Sulaiman's palace.
• Sulaiman orders the throne's design to be altered.
• Sulaiman commissions an architect to build a palace over water.
• The architect suggests a pure glass floor, glass ceiling, and mirror walls.
• The glass floor is intended to test the rumor that Balqis had hairy legs (was half-jinn).
• Jinn started this rumor fearing Sulaiman would marry her and have a son to rule them.
• Balqis arrives and is awed by Sulaiman's army, losing her pride.
• At the palace, Balqis mistakes the glass floor for water and lifts her dress.
• Her legs are revealed to be normal, disproving the rumor.
• Balqis is shown her altered throne and cautiously answers, "It looks very much like it."
• Sulaiman explains Tawhid (Oneness of Allah) to her.
• Sulaiman argues it is an insult to human intelligence to worship the sun (a creation).
• Balqis's advisors arrive to remind her of sun worship.
• Balqis rebukes her advisors, calling them fools.
• Balqis declares her faith and submits to Allah.
• The people of Saba follow their queen's example and abandon sun worship.
Keywords:
• Allah – The one true Creator; the God of Prophet Sulaiman.
• Balqis (Queen) – The wealthy, mysterious ruler of the Kingdom of Saba who initially worshipped the sun.
• Bilqis – Alternate name used for Queen Balqis.
• Hudhud – The hoopoe bird; a small, intelligent bird in Prophet Sulaiman's army tasked with long-range reconnaissance.
• Islam – The faith of submission to Allah, which Bilqis ultimately converts to.
• Jinn – Invisible beings; a division of invisible warriors in Prophet Sulaiman's army.
• Prophet Sulaiman – A wise king and Prophet given extraordinary abilities by Allah, including rule over humans, jinn, animals, and the wind.
• Quran – The text from which this account is recounted.
• Saba (Kingdom of) – A prosperous land ruled by Queen Balqis, stretching from South Arabia to Africa, where the people worshipped the sun.
• Tawhid – The concept of the Oneness of Allah, explained by Sulaiman to Balqis.
This is the story of two powerful rulers from ancient times. The first is Prophet Sulaiman, a wise king given extraordinary abilities by Allah; he ruled not only over humans but also over the jinn (invisible beings), animals, and even the wind itself. The second is Queen Balqis, the wealthy and mysterious ruler of the Kingdom of Saba, a land that stretched from South Arabia to Africa.
However, the story does not begin with a king or a queen, but with an unlikely hero who sets the entire narrative in motion: a small but intelligent bird named Hudhud.
The central conflict of this account is one of faith. The people of Saba, though technologically advanced and prosperous, were led by their queen in the worship of the sun, a created object, instead of the one true Creator, Allah. As recounted in the Quran, this story illustrates the triumph of divine wisdom over worldly materialism and the ultimate peace found in submitting to God.
--------------------------------------------------------------------------------
1. The Missing Scout and the Shocking Discovery
Prophet Sulaiman commanded one of the most unique and formidable armies in history. It was a terrifying force precisely because the enemy could not see many of its members. The army was organized into several key divisions:
- Humans: Conventional forces, including soldiers on foot and on horseback.
- Jinn: Invisible warriors who served the Prophet.
- Animals: A division led by lions and tigers.
- Birds: An aerial force of hawks and falcons, which included a special intelligence unit: the hoopoe bird, or Hudhud, tasked with long-range reconnaissance.
During a grand inspection, Prophet Sulaiman reviewed his assembled forces and immediately noticed that the Hudhud was absent from its important post.
At that very moment, the Hudhud was far away in the land of Saba. Following a strong intuition, the bird had journeyed to the foreign kingdom and landed in a tree overlooking the city. From this vantage point, it witnessed an astonishing ceremony: Queen Balqis appeared on her magnificent throne, stepped down, and led her entire nation in bowing down to the sun.
Having seen enough, the Hudhud flew back with great urgency. Upon its return, it was met by a flock of angry birds. A small sparrow was the first to speak, scolding, "We hope you have a good excuse for disappearing!" Trembling with fear but confident in the gravity of its news, the Hudhud went directly to Prophet Sulaiman's tent. It was too ashamed to look at his face, keeping its head down and focusing only on the Prophet's hands. The bird knew well that the best way to reach Sulaiman's heart was to tell the truth clearly, and so it reported its findings:
- A woman rules the people of Saba.
- She possesses a great throne and immense wealth.
- Crucially, she and her people worship the sun instead of Allah.
This startling discovery prompted Prophet Sulaiman to take decisive and immediate action.
--------------------------------------------------------------------------------
2. A Royal Correspondence and a Test of Intentions
Rather than acting on the report alone, Prophet Sulaiman chose a course of wisdom and diplomacy. He decided first to verify the information and then to issue a direct invitation to the Queen. He wrote a letter, sealed it, and commanded the Hudhud to deliver it.
The bird flew to the palace in Saba, entered the Queen's room through an open window, and hid behind a decoration on the ceiling. It saw the Queen sleeping, her hair spread across her pillow, and felt a deep sadness that someone of her beauty and power would bow to the sun. As the Hudhud wondered when to deliver its message, the letter slipped from its beak and fell onto her bed. When she awoke and found the mysterious message, she was first angered and then confused, as her guards swore that no one had entered her chambers. She quickly called an emergency meeting with her council and read the letter aloud.
this message is from Suleiman
in the name of Allah Al Rahman Al Rahim I invite you to believe in one Allah
do not act arrogantly toward me come to me and submit
Most of her advisors were warlike, calling for an immediate and aggressive response. But one wise adviser urged caution, asking, "Where is the messenger who brought the letter?" This wise counsel, set against the majority's call for war, highlighted the choice between force and diplomacy.
Advisors' Stance | Key Argument |
Call for War | "We are strong and powerful. Let's show him our strength and go to war." |
Call for Caution | "If Sulaiman could send a letter in such a strange and powerful way... who knows how strong he is in war. We should wait." |
Ultimately, Queen Balqis sided with the cautious voice. Fearing that kings often destroy lands they attack, she chose a middle path. She would send a magnificent gift of gold and jewels to Prophet Sulaiman. This was a strategic test designed to discover his true intentions and learn more about his kingdom's military strength.
The Queen’s diplomatic maneuver would soon be met by a display of power far beyond anything she or her messengers could have imagined.
--------------------------------------------------------------------------------
3. The Rejection of Wealth and the Display of True Power
Informed by the ever-watchful Hudhud, Prophet Sulaiman knew of the approaching messengers and their gift. As a Prophet ruling not for his own glory but for Allah's kingdom, he saw the sun worship in Saba as a "failure and a shame" that he had a divine responsibility to address. To make his position clear before a single word was spoken, he arranged an awe-inspiring reception. He ordered his entire army of humans, jinn, and animals to line up along the messengers' route.
The envoys from Saba were stunned. They saw a force unlike any on earth, composed of lions and tigers alongside human soldiers. Their terror grew when they saw weapons moving on their own—a sight explained to them as merely a small group of jinn soldiers in morning training. It was immediately clear that their kingdom stood no chance in a military conflict.
Shaken and humbled, the messengers arrived at the palace, but Prophet Sulaiman refused to meet them directly. Instead, he sent one of his commanders to speak with them. The messengers presented their magnificent gift, but the commander took it into Sulaiman's room and returned moments later, placing it back before them. Prophet Sulaiman had refused it, sending back a powerful and unequivocal message.
do you think you can impress me with wealth
what Allah has given me is better than what he has given you
take back your gifts if I come to you with a force you cannot imagine
I will drive you out of your cities in humiliation
The message was an ultimatum. The messengers returned to Queen Balqis and told her everything they had witnessed. She now understood that her wealth held no influence and that Prophet Sulaiman would accept only one thing: her submission.
As the Queen realized she must travel to Sulaiman's kingdom herself, the Prophet was already making miraculous preparations for her arrival.
--------------------------------------------------------------------------------
4. Miraculous Preparations for the Queen's Arrival
To demonstrate the divine power granted to him, Prophet Sulaiman prepared two extraordinary tests for the Queen. First, he turned to his council and asked, "Who among you can bring her throne here before she arrives?" A powerful jinn offered to bring it before the council meeting ended. But then a human scholar, who possessed special knowledge from Allah, spoke up and said, "I can bring it to you before you even blink your eye." Instantly, the Queen's massive, majestic throne appeared in Sulaiman's palace.
Prophet Sulaiman then ordered that the throne's design be altered. This was to be a test of the Queen's perception and wisdom.
For his second preparation, he summoned the best architect in his kingdom. "I want a palace built over water," Sulaiman commanded, "something that looks like it is floating." The architect replied, "If that's what you want, shall I use pure glass for the floor, so the water below can be clearly seen?" Prophet Sulaiman was pleased. The architect then added, "I think the ceiling should also be made of glass. That way the sunlight will reflect on the water and create a beautiful scene. I also suggest making the walls from mirrors." Sulaiman agreed, and the work began.
This incredible structure served two purposes:
- To reveal her true nature: Prophet Sulaiman needed to test a rumor spread by the jinn, who claimed the Queen was half-jinn with hairy legs. The jinn created this lie out of fear; they did not want Sulaiman to marry her and have a son who might continue to rule over them. By making the floor look like water, Sulaiman knew she would lift her dress, allowing him to see for himself if the rumor was true.
- To demonstrate divine power: The palace was a marvel of artistry and engineering far beyond anything her own wealthy kingdom could produce. It was meant to further humble her and show her that true greatness comes from Allah, not from material industry.
With these miraculous tests in place, everything was ready for the Queen's fateful visit.
--------------------------------------------------------------------------------
5. The Two Tests and the Queen's Submission
As Queen Balqis and her caravan approached Prophet Sulaiman's kingdom, she witnessed wonders that confirmed her messengers' stories. She saw the most powerful and unusual army imaginable, a force so great it could only be backed by divine power. The closer she got, the more her pride and confidence collapsed, replaced by a growing sense of awe.
Upon arriving at the new palace, she faced the first test. Seeing the brilliant glass floor, she mistook it for a deep pool of water and lifted her dress to avoid getting wet. In that moment, her legs were revealed to be normal human legs, and Prophet Sulaiman knew the rumor about her being part-jinn was false.
Next, she was presented with her own altered throne. Prophet Sulaiman asked her, "Is this your throne?" Looking closely, she saw that it was identical to hers, yet somehow different. Not wanting to lie or speak with false certainty, she gave a wise and cautious answer: "It looks very much like it." Under the throne, Prophet Sulaiman had placed a message: "We are among those who submit to Allah." This encounter was further proof of the incredible power he commanded.
"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!” [And Solomon said to his nobles: “She has arrived at the truth without any help from us,] although it is we who have been given [divine] knowledge before her, and have [long ago] surrendered ourselves unto God" 27:42
Later, Prophet Sulaiman sat with her and spoke not of power or wealth, but of faith. He explained the concept of Tawhid—the Oneness of Allah—with simple, profound logic. "The one who created the sun to serve humans," he explained, "for a human being to bow down to another creation like the sun is a great insult to human intelligence."
At that moment, the brightness of the sun faded in the Queen's heart, replaced by a new, divine light. When her advisors arrived to remind her it was time for their daily sun worship, she stood and rebuked them, saying, "You fools! Do you still believe the sun is worthy of worship?"
For the first time, she felt a warm and beautiful feeling moving within her heart. Realizing she had been fooling herself all along, Queen Balqis declared her faith, admitting her past error and submitting herself to Allah, the Lord of the worlds.
Her personal conversion marked the beginning of her entire nation's journey from idolatry to true faith.
--------------------------------------------------------------------------------
6. The Core Message: Wisdom, Faith, and True Greatness
This Quranic story offers several profound lessons about the nature of power, knowledge, and belief. Three core messages stand out:
- The Power of True Faith (Tawhid) The central theme is that all worldly wealth, military might, and technological prowess are insignificant compared to the greatness of Allah. Prophet Sulaiman's victory was not achieved through his army but through his unwavering faith and the divine wisdom it granted him. He sought not to conquer a kingdom, but to guide a soul.
- The Value of Every Creature The entire chain of events—the discovery of an idolatrous nation, the correspondence between rulers, and the eventual guidance of an entire people—was initiated by the observation and courage of a small bird. The story of the Hudhud shows that any of Allah's creations, no matter how small, can serve as a means for His guidance and mercy.
- Wisdom Over Materialism The narrative contrasts Queen Balqis's initial pride in her kingdom's material wealth with the true wisdom she ultimately attained through submission to Allah. The miraculous teleportation of her throne and the impossible beauty of the glass palace were the ultimate symbols that shattered her materialistic worldview. Her journey shows that genuine progress and lasting greatness are rooted in faith and the recognition of a higher purpose, not merely in the accumulation of riches or the advancement of technology.
Following their queen's example, the people of Saba abandoned sun worship and began to bow only to Allah, completing the divine mission that began with a single bird's remarkable flight.
| Excerpt, Idea, or Synthesis | Qur'an, Ṣaḥīḥ ḥadith, Exegesis, Sufism | Bible, ANE/Greco-Roman Myth, Esoteric/Alchemical | Ancient, Medieval Islamic, & Classical Indian Philosophy | Psychoanalysis Lenses & Psyché Models | European Philosophy & Modern Science Principles | Esoteric & Fringe Theories |
| Idea 1: Divine Power vs. Worldly Wealth The narrative contrasts Sulaiman's divinely-granted power (over jinn, animals, wind) with Balqis's material wealth. The central conflict is Tawhid (monotheism) versus idolatry (sun worship). Balqis's gifts are rejected to show that divine favor is superior to all worldly possessions. | Qur'an: (An-Naml, 23-24), [Innī wajadtu imra'atan tamlikuhum... Wajadtuhā wa qawmahā yasjudūna li-sh-shamsi]. [Indeed, I found a woman ruling them... I found her and her people prostrating to the sun instead of Allah.] / (An-Naml, 36), [A-tumiddūnani bi-mālin fa-mā ātāniya Allāhu khayrun mimmā ātākum]. [Do you provide me with wealth? But what Allah has given me is better than what He has given you.] Sufism: Balqis represents the nafs (ego) attached to the dunyā (worldly illusion/wealth). Sulaiman is the al-insān al-kāmil (the perfected human), who rules by divine will. His rejection of gifts is zuhd (asceticism), demonstrating that the walī (friend of God) is independent (istighnā') of creation, relying only on the Creator. | Hebrew Bible: In 1 Kings 10, the Queen of Sheba comes to "test him with hard questions" and is overwhelmed by his wisdom and wealth, both seen as gifts from YHWH. The conflict is one of wisdom-testing, not idolatry, and the gifts are accepted. Greco-Roman: This mirrors the philosophical disdain (e.g., Cynics, Stoics) for external wealth in favor of internal virtue. Diogenes, when offered anything by Alexander the Great, asked only for him to "stand out of my sunlight"—a symbolic rejection of royal power for a natural (or divine) good. ANE: The sun worship itself reflects common ANE cults (e.g., Shamash in Mesopotamia, Ra in Egypt). | Plato: Sulaiman is the philosopher-king, ruling via knowledge of the Form of the Good (Tawhid). Balqis rules the "cave," mistaking the shadow (the sun, a "creation") for the true "sun" (the Good/God). Indian (Upaniṣads): Parallels the Kaṭha Upaniṣad, where Nachiketa is offered worldly wealth and long life by Yama (Death) but rejects it all in favor of ātma-vidyā (knowledge of the Self/Absolute). Al-Fārābī: Sulaiman is the "Supreme Ruler" of the "Virtuous City," whose authority comes from the Active Intellect. Balqis rules an "ignorant" city (based on wealth/false belief) and must be guided to true felicity (Tawhid). | Cognitive: Balqis's schema ("wealth = power") is shattered by Sulaiman's rejection, forcing a "cognitive reframing." Freud: Her gift is an attempt at "sublimation" (using wealth to manage the threat). Sulaiman's "reality principle" (divine authority) supersedes her "pleasure principle" (material security). Jung: Balqis (the Anima) rules the unconscious kingdom (Saba), worshipping a "lesser light" (sun/ego-consciousness). Sulaiman (the Self/Individuated Man) demands her integration with the ultimate archetype (God). Modern: Balqis's materialism is a "substitute gratification" for a lack of spiritual "secure attachment." Synthesis: A confrontation between an ego-centric worldview (materialism) and a Self-oriented one (divine submission), forcing a re-evaluation of core schemas. Question: What "gifts" do we offer to spiritual problems, hoping to avoid internal change? | Spinoza: Sulaiman embodies Deus sive Natura (God, or Nature), acting from necessity and "adequate ideas" (Tawhid). Balqis acts from "passion" and "inadequate ideas" (superstition, sun worship). Her conversion is a move from passive emotion to active, rational understanding. Science Principle (Thermodynamics): Balqis's kingdom is a closed system fixated on accumulated wealth (order). Sulaiman represents an open system connected to an external energy/information source (Allah), demonstrating a higher, more dynamic order. | Ancient Astronauts: Sulaiman's "divine power" is interpreted as highly advanced technology (anti-gravity, energy weapons) gifted by aliens. Balqis is a human ruler with conventional (Bronze Age) wealth, making her "gifts" primitive and useless. Law of Attraction: Balqis's reality is based on her belief in wealth. Sulaiman operates on a higher "vibrational frequency" (alignment with the Source/Allah), manifesting a superior reality (miracles) that nullifies material power. Holographic Principle: Balqis perceives reality as material (sun, gold). Sulaiman demonstrates that this is a projection and the true "code" is informational/divine, which he (through Allah) can manipulate. |
| Idea 2: The Unlikely Messenger The central action is initiated by a small, seemingly insignificant creature, the Hudhud (hoopoe bird). It acts as an intelligent, morally-driven agent (appalled by idolatry) and diplomat, highlighting the value of all creation and the use of diplomacy (the letter) before force. | Qur'an: (An-Naml, 20-22), [Wa tafaqqada aṭ-ṭayra fa-qāla mā liya lā arā al-hudhud... fa-makatha ghayra ba'īdin fa-qāla aḥaṭtu bi-mā lam tuḥiṭ bihī]. [And he inspected the birds and said, "Why do I not see the hoopoe...?" But the hoopoe stayed not long and said, "I have encompassed [in knowledge] that which you have not encompassed."] Sufism: The Hudhud is a central metaphor in Attar's The Conference of the Birds. It is the spiritual guide (shaykh) who leads all the other birds (souls/seekers) on the perilous journey to find the Simurgh (the King/God), representing divine inspiration that "knows the way." | Hebrew Bible: Noah's dove, a small bird, brings the pivotal information (the olive leaf) that the world is habitable again. Greco-Roman: Birds are often divine messengers (e.g., Zeus's eagle) or sources of hidden knowledge (augury). In Aesop's Fables, small creatures (e.g., the mouse) often prove decisive, demonstrating that power is not proportionate to size. Hermeticism: The bird represents the "volatile" (spiritual, mercurial) principle that ascends to higher realms to bring back "fixed" knowledge to the "king" (the alchemist/soul). | Aristotle: The story posits phronēsis (practical wisdom) and moral reasoning in a non-human animal, challenging the strict hierarchy of souls (De Anima). Sulaiman's kingdom is a microcosm of a perfectly governed cosmos, where even the "sensitive soul" (Hudhud) participates in the rational order. Buddhism (Jātaka Tales): These tales are filled with animals (e.g., a wise rabbit, the Banyan Deer) who act with profound intelligence and compassion, often teaching kings or humans a moral lesson and highlighting the interconnectedness of all life. | Cognitive: The Hudhud represents "bottom-up" processing: a small, unexpected piece of data that forces a "top-down" (Sulaiman's) re-evaluation of the world model. Freud: The Hudhud is like a "parapraxis" (a Freudian slip) from the world's unconscious, revealing a hidden truth (the sun worship) that the "ego" (Sulaiman) must now address. Jung: The Hudhud is a "psychopomp" or trickster figure; a small, intuitive function that flies "below the radar" of the dominant ego (the king) to bring back vital information from the unconscious (Saba). Synthesis: Intuitive, seemingly minor insights (the Hudhud) can expose fundamental conflicts (idolatry) that the rational ego (Sulaiman) must then integrate. Question: What "small messengers" (dreams, intuitions, bodily feelings) do we ignore because they seem insignificant? | Chaos Theory: The "Butterfly Effect." The small, seemingly insignificant action of one bird (its unapproved flight) initiates a chain of events that leads to the large-scale transformation (conversion) of an entire kingdom. Modern Biology (Cognitive Ethology): The story's premise—that an animal possesses high-level cognition, communication, moral abstraction (disgust at idolatry), and navigational skill—prefigures modern scientific inquiry into animal intelligence. | Morphogenetic Fields (Sheldrake): The Hudhud taps into a non-local "field" of information about Saba, demonstrating a form of remote viewing or connection to a species-wide (or planetary) consciousness. Gaia Hypothesis (esoteric): The Hudhud acts as an agent of "Gaia" (the Earth's consciousness, reflecting Allah's will), identifying an imbalance (sun worship) and alerting the "regulator" (Sulaiman) to restore harmony. Cymatics: The Hudhud, as a bird, is attuned to frequencies. It may have sensed the "dissonant frequency" of sun worship and reported it to Sulaiman, who understands the true "harmonics" of the cosmos (Tawhid). |
| Idea 3: Miraculous Tests (Throne & Glass Palace) Sulaiman uses miracles to shatter Balqis's materialistic worldview. The instant transport of her throne demonstrates omnipotence. The glass palace, which she mistakes for water, proves his superior artifice and disproves a rumor (that she was half-jinn with hairy legs) by compelling her to lift her dress. | Qur'an: (An-Naml, 41), [Qāla nakkirū lahā 'arshahā nanẓur a-tahtadī am takūnu min alladhīna lā yahtadūn]. [He said, "Disguise for her her throne; we will see whether she will be guided or will be of those who are not guided."] / (An-Naml, 44), [Qīla lahā udkhulī aṣ-ṣarḥa fa-lammā ra'at-hu ḥasibat-hu lujjatan wa kashafat 'an sāqayhā]. [It was said to her, "Enter the palace." But when she saw it, she thought it was a body of water and uncovered her shanks...] Exegesis (Tafsīr): Commentators state the jinn spread the rumor fearing Sulaiman would marry Balqis. The glass floor was a "wisdom test" to expose the rumor's falsity without accusation. The scholar (Asif ibn Barkhiya) who moved the throne used the "Greatest Name of Allah" (al-ism al-a'ẓam), showing knowledge ('ilm) is faster than jinn's physical power ('ifrīt). | Alchemical/Hermetic: The glass palace is the vas hermeticum (the sealed glass vessel) where transformation occurs. Balqis entering it is the prima materia (raw substance) being subjected to the alchemical "fire" (Sulaiman's wisdom). Lifting her dress reveals her true "base" nature (human, not jinn), the necessary first step for purification. Greco-Roman: The throne test is a "wisdom contest," similar to the riddles of the Sphinx or the tests in 1 Kings 10. The glass palace is a thauma (a wonder) designed to induce awe and submission, like the automata of Hephaestus or the wonders of Alexandria. | Avicenna (Ibn Sīnā): The scholar transporting the throne demonstrates the power of the "Active Intellect" (al-'aql al-fa''āl). The perfected human soul, through 'ilm (knowledge), can directly influence matter without physical means, a feat superior to the jinn's "material" power. Plato (Allegory of the Cave): The glass palace is a shock to Balqis's perception. She mistakes the glass (a higher reality, pure artifice) for water (her known, natural reality). This sensory deception forces her to question her own senses, the first step in emerging from the "cave." | Cognitive: The glass floor is a "cognitive illusion" designed to expose the unreliability of her sensory perception, forcing humility. Freud: The rumor (hairy legs) is a "fetishistic" displacement of fear by the jinn. Sulaiman's test is a "reality test" that exposes the rumor's falsity. Her lifting her dress (kashafat 'an sāqayhā) is a moment of vulnerability and symbolic "uncovering" of the truth. Jung: The glass palace is a mandala (sacred space). She mistakes it for the "primordial water" (the unconscious). By lifting her dress, she exposes her "Shadow" (the rumor) to the light of consciousness, integrating it. Synthesis: A therapeutic confrontation with illusion. By exposing sensory deception (the floor) and psychic deception (the rumor), Sulaiman destabilizes Balqis's ego, making her receptive to a new reality. Question: What "glass floors" (false assumptions we mistake for reality) prevent us from seeing the truth? | Descartes: Balqis experiences "Cartesian doubt." Her senses are proven unreliable (she mistakes glass for water), just as Descartes doubted his perception of the wax. This doubt forces her to abandon sensory data and seek a "clear and distinct idea" (Tawhid). Quantum Physics: The instantaneous throne transport is a "non-local" event. It's as if the scholar "knew" the wavefunction of the throne and "collapsed" it in Sulaiman's palace, demonstrating that consciousness/knowledge ('ilm) is more fundamental than space-time. | OOPArt (Out-of-Place Artifact): The glass palace, a massive, perfectly clear floor over water, is an impossible feat of engineering for the era, suggesting "lost ancient technology" (e.g., Atlantean) given to Sulaiman. Holographic Principle / Simulation Theory: Sulaiman demonstrates he has "admin access" to the simulation. He can "cut and paste" (the throne) or alter the environment's "code" (the glass floor) at will, proving to Balqis that her material reality is a construct. Quantum Consciousness (Orch OR): The scholar ('indahu 'ilmun) uses his advanced, coherent consciousness to manipulate "proto-consciousness" at a quantum level, non-locally "teleporting" the throne. |
| Idea 4: Conversion via Reason & Submission Balqis's conversion is not forced by military conquest. It is a psychological and intellectual shift resulting from witnessing superior power (miracles) and accepting a superior logical argument (Tawhid—the absurdity of worshipping a creation like the sun). She submits (aslamtu), and her nation follows. | Qur'an: (An-Naml, 44), [...Qālat rabbi innī ẓalamtu nafsī wa aslamtu ma'a sulaymāna lillāhi rabbi al-'ālamīn]. [...She said, "My Lord, indeed I have wronged myself, and I submit with Sulaiman to Allah, Lord of the worlds."] Her cautious answer about the throne (An-Naml, 42), [Qālat ka'annahu huw] ("It is as though it were it"), shows her intellect ('aql) was already engaged. Sufism: This is the soul's journey from shirk (hidden polytheism/ego-worship) to Tawhid. Her statement "I have wronged myself" (ẓalamtu nafsī) is the quintessential step of tawbah (repentance). Her "submission" (aslamtu) is fanā' (annihilation) of her old self into the divine will. | New Testament: Parallels the conversion of Paul on the road to Damascus. A confrontation with overwhelming divine power (the light/voice) shatters his old worldview (Pharisee) and leads to submission to a new one (Christ). Greco-Roman: Sulaiman acts as the Socratic "gadfly." He uses logical argument (elenchus) to expose the contradiction in Balqis's belief (worshipping a mere object, the sun) and leads her to a higher, rational truth (Tawhid), which she accepts intellectually. | Al-Ghazālī: Balqis's journey mirrors the "deliverance from error" (al-Munqidh min al-Dalāl). She moves from taqlīd (imitation/tradition, sun worship) to yaqīn (certainty) based on direct experience (the miracles) and rational proof (Sulaiman's argument). Buddhist (Kālāma Sutta): Sulaiman doesn't demand blind faith. He presents evidence (miracles) and invites rational inquiry ("is it intelligent to worship the sun?"), aligning with the Buddhist principle of testing beliefs rather than accepting them on tradition alone. | Cognitive: This is a "paradigm shift." Her entire cognitive structure, built on the "sun-worship" and "wealth-power" schemas, collapses and is reorganized around the new, more comprehensive schema of Tawhid. Freud: Her conversion is the "superego" (sun worship, tradition) being overthrown and replaced by a new, healthier one (Tawhid) based on the "reality principle." Jung: The final stage of individuation. The Anima (Balqis) ceases her autonomous worship (sun) and willingly integrates with the Self (symbolized by Sulaiman/Allah), achieving wholeness. Synthesis: A psychological "surrender" (islām) where the ego (Balqis) abandons its false defenses (materialism) and integrates with a higher, organizing principle (Tawhid) after its illusions are confronted. Question: Can genuine psychological integration ever be achieved without the "submission" of the ego to a greater principle? | Thomas Kuhn (Scientific Revolutions): Balqis is operating in an old "paradigm" (Sabaean sun worship). Sulaiman presents "anomalies" (miracles) that the old paradigm cannot explain. This precipitates a "crisis," leading to a "paradigm shift" (conversion to Tawhid). Enlightenment (Kant): Sulaiman's appeal to "intelligence" reflects the Enlightenment motto Sapere aude ("Dare to know"). He encourages Balqis to use her own reason rather than blindly follow her ancestors' "superstition" (sun worship), leading to an "enlightened" state. | Ancient Astronauts / Cargo Cult: Balqis and her people are a "primitive" culture (sun worship) who encounter a "Type 1" civilization (Sulaiman, with his "technology"). They rationally abandon their old beliefs ("cargo cult") when faced with overwhelmingly superior tech (throne, glass palace). The Fourth Way (Gurdjieff): Balqis is "asleep," living mechanically (sun worship). Sulaiman, an "awakened" being, creates intentional "shocks" (the letter, the palace) to "wake her up," forcing her to see her "chief feature" (pride) and make the "conscious labor" of submission. DNA Activation: Sulaiman's argument and the "divine light" of his presence (as a Prophet) trigger a "DNA activation" in Balqis, shifting her consciousness from a 3D (material) to a 5D (divine/unified) perspective. |
| Verses (Tafsir, Context, Exegesis) | Parallels in Literatures |
| # 27:42 Solomon's Test: The Throne / فَلَمَّا جَآءَتْ قِيلَ أَهَـٰكَذَا عَرْشُكِ ۖ قَالَتْ كَأَنَّهُۥ هُوَ ۚ وَأُوتِينَا ٱلْعِلْمَ مِن قَبْلِهَا وَكُنَّا مُسْلِمِينَ / Fa-lammā jāʾat qīla ʾa-haka<u>dh</u>ā ʿarshuki; qālat ka-ʾannahu huwa. Wa-ūtīnā l-ʿilma min qablihā wa-kunnā muslimīn. / ফালাম্মা জাআত কীলা আহাকাযা আরশুকি; ক্বালাত কাআন্নাহু হুওয়া। ওয়া ঊতিনা-ল-ইলমা মিন ক্বাবলিহা ওয়া কুন্না মুসলিমীন। / So when she came, it was said, "Is your throne like this?" She said, "[It is] as though it were it." [Solomon said], "And we were given knowledge before her, and we have been Muslims." / অতঃপর যখন সে আসল, তখন তাকে জিজ্ঞাসা করা হল, "তোমার সিংহাসন কি এরূপ?" সে বলল, "এটা যেন তা-ই।" [সুলাইমান বলল], "আর আমাদেরকে এর পূর্বেই জ্ঞান দেওয়া হয়েছিল এবং আমরা মুসলিম (আত্মসমর্পণকারী) ছিলাম।" / # (فَلَمَّا جَآءَتْ) (Fa-lammā jāʾat) (ফালাম্মা জাআত) (So when she came). / جَآءَتْ (jāʾat): Root $j-y-ʾ$ (ج-ي-ء), to come. Cognate: Hebrew bāʾ (בּוֹא, "to come"). Derived: majīʾ (arrival). / # (قِيلَ) (qīla) (কীলা) (it was said). / قِيلَ (qīla): Root $q-w-l$ (ق-و-ل), to say. Passive. Cognate: Hebrew qōl (קוֹל, "voice"). Derived: qawl (speech). / # (أَهَـٰكَذَا عَرْشُكِ) (ʾa-haka<u>dh</u>ā ʿarshuki) (আহাকাযা আরশুকি) (Is your throne like this?). / عَرْش (ʿarsh): Root $ʿ-r-sh$ (ع-ر-ش), to construct, erect; throne, seat of power. Cognate: Akkadian eršu (bed). Derived: maʿrūsh (trellised structure). / # (قَالَتْ كَأَنَّهُۥ هُوَ) (qālat ka-ʾannahu huwa) (ক্বালাত কাআন্নাহু হুওয়া) (She said, "[It is] as though it were it). / Diplomatic ambiguity, neither confirming nor denying. / # (وَأُوتِينَا) (Wa-ūtīnā) (ওয়া ঊতিনা) (And we were given). / Root $ʾ-t-y$ (ء-ت-ي), to come, bring. Form IV passive: "to be brought/given." Derived: ītāʾ (giving). / # (ٱلْعِلْمَ) (al-ʿilma) (আল-ইলমা) (the knowledge). / عِلْم (ʿilm): Root $ʿ-l-m$ (ع-ل-م), to know. Core: knowledge, awareness. Cognate: Hebrew ʿālam (עוֹলָם, "eternity," "hidden knowledge"), Aramaic ʿālmā (ܥܠܡܐ, "world"). Derived: ʿālim (scholar). / # (مِن قَبْلِهَا) (min qablihā) (মিন ক্বাবলিহা) (before her). / "Before her" (her arrival, or her submission). / # (وَكُنَّا مُسْلِمِينَ) (wa-kunnā muslimīn) (ওয়া কুন্না মুসলিমীন) (and we have been Muslims). / مُسْلِم (muslim): Root $s-l-m$ (س-ل-م), submission, peace. One who submits. Cognate: Hebrew šālôm (שָׁלוֹם, "peace"). Derived: islām (submission). / Quran and Hadith: Context: Follows 27:40-41 (Solomon's test: instant transport and disguise of Bilqis's throne). Precedes 27:44 (her final test: the glass floor). This verse shows her arrival, her intelligent response, and Solomon's commentary. / Tafsir bil-Qur'an: Solomon's statement affirms his $ʿilm$ (knowledge) and $islām$ (submission) were prior gifts from God, not reactions to this event. See 27:15: "And We had certainly given David and Solomon knowledge ($ʿilm$)..." His status as muslim connects to the primordial faith of all prophets (cf. Abraham in 2:131: aslamtu). / Hadith: No direct ṣaḥīḥ narration on this event. Indirectly, hadith on $ʿilm$ (knowledge) as divine favor (e.g., Muslim #2699 on seeking knowledge) and the Hadith of Gabriel (Muslim #8) defining $islām$ relate to Solomon's declaration. / EXEGESIS: Early: Mujāhid: Solomon speaks, stating "we were given knowledge" of God's power before this, and "we were muslimīn" (sincere submitters). / al-Ṭabarī: Favors view that Solomon speaks, referring to himself and his armies: "We were given $ʿilm$ (of God's truth) before her... and we were $muslimīn$ (submitters to God)." He notes a minority view that Bilqis speaks, meaning "We knew of your prophethood before this miracle." / Later: al-Zamakhsharī: Highlights Bilqis's intelligence ($ka-ʾannahu huwa$), avoiding a simple 'yes' or 'no'. Solomon's statement links $ʿilm$ (knowledge) to $islām$ (submission). / Fakhr al-Rāzī: Solomon's $ʿilm$ is knowledge of God and his $islām$ is the submission resulting from that knowledge, both of which he possessed long before this encounter. / Ibn Kathīr: Affirms Solomon is the speaker, attributing the miracle and his state of $islām$ to God's prior grace. / Modern: Muḥammad Shafīʿ (Maʿārif): Solomon's statement is shukr (gratitude), attributing power to God's pre-existing favor, not his own merit. / Wahiduddin Khan (Tazkirul): Solomon demonstrates that his power stems from submission, a form of dawah (invitation) contrasting his God-given $ʿilm$ with her worldly kingdom. / Summary: Consensus on Bilqis's astute reply. Majority (al-Ṭabarī, Ibn Kathīr, Rāzī, Shafīʿ) hold that Solomon speaks, framing his power as a result of prior divine $ʿilm$ and $islām$. / Relevance: Contrasts worldly power (Bilqis's throne) with divinely-gifted power (Solomon's $ʿilm$). True authority stems from submission ($islām$) to the divine. | Esoteric: Sufi: Ibn 'Arabī: The $ʿarsh$ (throne) is the Queen's heart ($qalb$) or soul (nafs). Solomon (the Spirit, rūḥ) tests if the soul recognizes its own spiritual reality ($ʿarsh$) when mirrored by divine power. "As though it were it" ($ka-ʾannahu huwa$) is the soul realizing its divine origin—it is like the divine image, but not it. $ʿIlm$ is gnosis ($maʿrifa$) preceding the event; $islām$ is the soul's surrender to the Spirit. / Hermetic/Gnostic: Parallels the soul (Bilqis) trapped in ignorance (sun worship) recognizing a higher reality (Solomon as Logos). The $ʿarsh$ (cosmic dominion) is displaced by divine power. The $ʿilm$ is gnosis (divine knowledge) given before the soul's final submission. / Alchemical: Solomon is the Sage possessing the $ʿilm$ of transmutation (instant throne transport). Bilqis is the prima materia (worldly, not perfected). The encounter is the alchemical "conjunction" (King/Queen) leading to purification. / Modern Traditionalist: Schuon: Solomon is the Intellectus (divine intellect) and Pontifex. Bilqis is the Anima (soul). Her throne is worldly power. The $ʿilm$ Solomon possesses is the sophia perennis (perennial wisdom) which is $islām$ (submission to the eternal truth), the primordial religion. / Ancient Literature: ANE: Motifs of wise kings (Solomon) testing foreign royalty (Queen of Sheba) are common (e.g., Solomon-Hiram riddles). Instant transport of the throne echoes Mesopotamian motifs of divine/magical power. $ʿArsh$ (throne) as symbol of royal power is central (e.g., Ishtar's throne). / Biblical Literature: Old Testament: 1 Kings 10 / 2 Chronicles 9 detail the Queen's visit to test Solomon's wisdom (Hebrew ḥokhmāh, Arabic $ʿilm$). OT focuses on wisdom in governance; Quran focuses on spiritual power ($ʿilm$ from God) and status ($muslim$). The instant throne transport is absent in OT. / Jewish Midrash/Talmud: Post-biblical legends (Targum Sheni on Esther) provide a very close parallel, detailing the hoopoe, the letter to the Queen (Kitor), and Solomon's use of supernatural power, filling the gap between the OT and Quranic accounts. / Eastern scriptures: Bhagavad Gītā (Hinduism): Krishna reveals his universal form (11.9-13), a display of divine power ($vibhūti$) to secure submission ($bhakti$), paralleling Solomon's miracle as proof for $islām$. Jñāna (knowledge, $ʿilm$) of divinity precedes the miracle. / Philosophy: Islamic: Ibn Sīnā: Prophetic knowledge ($ʿilm$) as direct emanation from the Active Intellect ($al-ʿaql al-faʿʿāl$). Solomon's $ʿilm$ is this higher, inspired knowledge. / Hellenistic: Plotinus: The soul's ascent involves recognizing its material reality (the $ʿarsh$) as a mere image ($eikon$) of the true spiritual Form. Bilqis's "as though it were it" echoes this realization. / Psychoanalytic Lenses: Solomon as the integrated Ego/Self. Bilqis as the Anima figure, initially unconscious (sun worship) but powerful (her $ʿarsh$). The test (disguising the throne) is a confrontation with her past identity. Her ambiguous answer, "as though it were it," signals individuation—integrating her past ($ʿarsh$) with her new reality (Solomon's court). Solomon's statement ("we had $ʿilm$") is the Ego acknowledging the Self's priority. / Question: How does confronting a displaced and altered symbol of one's identity (the throne) facilitate submission to a higher principle? / Scientific Engagement: Quantum Theory: Instantaneous transport of the throne (27:40) defies classical physics (locality). It resembles speculative ideas of quantum teleportation (though vastly different in scale/nature). Solomon's $ʿilm$ is the "hidden knowledge" of a deeper physics. / Esoteric and Fringe Theories: Ancient Astronauts / Lost Civilizations: Solomon's $ʿilm$ is interpreted as advanced, lost technology (teleportation, "vimana" tech) used to move the $ʿarsh$. / Akashic Records: The throne (matter) is information. The one with "knowledge" (27:40) didn't move the throne, but accessed its blueprint (Akashic Record) and re-materialized it. Solomon's $ʿilm$ is the key. |
| # 27:43 Aversion by False Worship / وَصَدَّهَا مَا كَانَت تَّعْبُدُ مِن دُونِ ٱللَّهِ ۖ إِنَّهَا كَانَتْ مِن قَوْمٍۢ كَـٰفِرِينَ / Wa-ṣaddahā mā kānat taʿbudu min dūni-llāh. Innahā kānat min qawmin kāfirīn. / ওয়া সাদ্দাহা মা কানাত তা’বুদু মিন দূনি-ল্লাহ। ইন্নাহা কানাত মিন ক্বাওমিন কাফিরীন। / And that which she was worshipping other than Allah had averted her. Indeed, she was from a disbelieving people. / আর সে আল্লাহ্র পরিবর্তে যার ইবাদত করত, তা-ই তাকে নিবৃত্ত রেখেছিল। নিশ্চয় সে কাফির সম্প্রদায়ের অন্তর্ভুক্ত ছিল। / # (وَصَدَّهَا) (Wa-ṣaddahā) (ওয়া সাদ্দাহা) (And [it] averted her). / صَدَّ (ṣadda): Root $ṣ-d-d$ (ص-د-د), to turn away, avert, hinder, repel. Cognate: Hebrew ṣā<u>d</u>ah (צָדָה, "to turn aside"). Derived: ṣudūd (aversion). / # (مَا كَانَت تَّعْبُدُ) (mā kānat taʿbudu) (মা কানাত তা’বুদু) (what she used to worship). / تَّعْبُدُ (taʿbudu): Root $ʿ-b-d$ (ع-ب-د), to serve, worship, be a slave. Cognate: Hebrew ʿā<u>b</u>ad (עָבַদ, "to work, serve"), Aramaic ʿ<u>b</u>ad (ܥܒܕ, "to do, serve"). Derived: ʿabd (slave/servant). / # (مِن دُونِ ٱللَّهِ) (min dūni-llāh) (মিন দূনি-ল্লাহ) (other than Allah / besides Allah). / Idiomatic phrase: "besides," "instead of." / # (إِنَّهَا كَانَتْ مِن قَوْمٍۢ) (Innahā kānat min qawmin) (ইন্নাহা কানাত মিন ক্বাওমিন) (Indeed, she was from a people). / قَوْم (qawm): Root $q-w-m$ (ق-و-m), to stand, rise. A people, a group. Cognate: Hebrew qûm (קוּם, "to rise"). Derived: qiyāmah (resurrection). / # (كَـٰفِرِينَ) (kāfirīn) (কাফিরীন) (disbelieving / ungrateful). / كَافِر (kāfir): Root $k-f-r$ (ك-ف-ر), to cover, conceal. Hence, to conceal truth (disbelieve) or blessings (be ungrateful). Cognate: Syriac kfar (ܟܦܪ, "to deny"). Derived: kufr (disbelief). / Quran and Hadith: Context: This verse is a theological parenthesis explaining why the intelligent Bilqis (v. 42) was a polytheist. It links her arrival (v. 42) to her final submission (v. 44). The barrier ($ṣadda$) was her ancestral religion (sun worship, 27:24). / Tafsir bil-Qur'an: The concept of $ṣadda$ (averting) by false worship is a core theme (e.g., 47:1). It highlights tawḥīd (monotheism) by contrasting worship of God with worship "min dūni-llāh" (e.g., 39:3). Her being "from a disbelieving people" points to the power of social conditioning (taqlīd), a barrier criticized elsewhere (e.g., 2:170). / Hadith: No specific hadith. Relates to the concept of fiṭrah (natural disposition). The Prophet (ﷺ) said, "Every child is born on the Fiṭrah, but his parents make him a Jew, a Christian, or a Magian..." (Bukhari #1358). This aligns with v. 43: Bilqis's fiṭrah (intelligence) was "averted" ($ṣadda$) by her environment ($qawm kāfirīn$). / EXEGESIS: Early: Mujāhid: "what she used to worship" = the sun. Her kufr (disbelief) "averted her." / al-Ṭabarī: The $mā$ (what) refers to her sun-worship. This false worship was the agent ($ṣadda$) that blocked her from true $islām$. "Disbelieving people" refers to her ancestors and nation. / Later: al-Zamakhsharī: Emphasizes her taqlīd (blind imitation) of her $qawm$ (people) overpowered her intellect (shown in v. 42). The barrier ($ṣadda$) was environmental. / Fakhr al-Rāzī: Her worship (the act) averted her from Allah. Her $kufr$ was inherited, not based on investigation. / Ibn Kathīr: "She was...a disbelieving people," meaning it was her established custom, which Solomon's proofs were required to break. / Modern: Muḥammad Shafīʿ (Maʿārif): Explains the paradox: how can someone so intelligent worship the sun? The answer is cultural indoctrination ($qawm kāfirīn$). / Wahiduddin Khan (Tazkirul): The barrier was shirk (polytheism). Her ancestral religion prevented her from recognizing the truth, despite her intellect. / Summary: Universal agreement: the verse explains why Bilqis was a polytheist. The agent ($ṣadda$) is her false worship (sun), rooted in her upbringing ($qawm kāfirīn$). It contrasts innate intelligence with the blinding power of cultural dogma ($taqlīd$). / Relevance: Highlights the conflict between individual intellect and societal indoctrination. A person can be intelligent in worldly affairs but blind to spiritual truths due to inherited beliefs. Champions breaking from taqlīd (imitation) to achieve $islām$. | Esoteric: Sufi: Ibn 'Arabī: The $ṣadda$ (barrier) is the nafs (ego-soul) itself, which worships ($taʿbudu$) its own desires "besides Allah" ($min dūni-llāh$). The qawm kāfirīn (disbelieving people) are the "lower faculties" (anger, illusion) that trap the heart (Bilqis) in kufr (veiling) of its true, submissive nature. / Hermetic/Gnostic: The Apocryphon of John describes the soul (Bilqis) trapped by the Archons (the qawm kāfirīn) in ignorance (worshipping the creation/sun, mā kānat taʿbudu). This ignorance "averts" ($ṣadda$) the soul from gnosis (knowledge of the true God). / Alchemical: The barrier ($ṣadda$) is the "impurity" or "dross" (the qawm kāfirīn) in the prima materia (Bilqis). Her worship ($taʿbudu$) of "other than God" is the material's tendency toward the "base" state (lead) rather than the "noble" state (gold/submission). / Modern Traditionalist: Guénon: Bilqis represents attachment to exoteric forms (sun worship) which "averts" ($ṣadda$) from the esoteric truth ($islām$). The "disbelieving people" are the forces of "materialism" that obscure the Intellect. / Ancient Literature: Greco-Roman: Plato's Allegory of the Cave. The prisoners (Bilqis) are from a "disbelieving people" (other prisoners). They "worship" ($taʿbudu$) shadows (the sun, min dūni-llāh) and this false perception "averts" ($ṣadda$) them from seeing the true sun (the Form of the Good, Allah). / Biblical Literature: Old Testament: The OT struggles against the "aversion" ($ṣadda$) caused by worshipping "other gods" ($min dūni-llāh$), often tied to the qawm (people) of Canaan (e.g., Deut. 12:30-31). Israel is warned not to be "ensnared" ($ṣadda$) by the practices of the nations ($goyim$ / $qawm$). / New Testament: Paul discusses how pagan heritage "averted" people. 1 Corinthians 12:2, "You know that when you were pagans, you were led astray ($ṣadda$) to mute idols ($mā...taʿbudu$), however you were led." / Syriac Homilies: Ephrem the Syrian describes how taqlīd (custom) and fear of the qawm (people) prevent conversion, acting as a social barrier ($ṣadda$). / Eastern scriptures: Upanishads (Hinduism): Māyā (illusion) is "what she was worshipping." This illusion "averts" ($ṣadda$) the soul ($ātman$) from Brahman (God). Being "from a disbelieving people" is being trapped in saṃsāra (cycle of birth/death) due to avidyā (ignorance, $kufr$). / Philosophy: Bacon (Renaissance): "Idols of the Tribe/Cave." These "idols" (false notions) are "what she was worshipping." They "avert" ($ṣadda$) the mind from empirical truth. Being "from a disbelieving people" ($qawm kāfirīn$) is succumbing to the "Idols of the Marketplace" (social dogma). / Kant (Enlightenment): "Dare to know." Bilqis was in a state of "self-incurred tutelage," averted ($ṣadda$) by "statutes and formulas" (sun worship) imposed by her qawm. Solomon's tests force her to use her own reason. / Psychoanalytic Lenses: The barrier ($ṣadda$) is the Superego, internalized from the "disbelieving people" ($qawm$, societal/parental norms). This Superego imposes defense mechanisms (her kufr, "covering" the truth) that "avert" the Ego (Bilqis) from recognizing the Self (Allah). Her $kufr$ is a complex rooted in her environment. / Question: What internalized "disbelieving people" (cultural or familial beliefs) "avert" the self from recognizing a deeper truth? / Scientific Engagement: Cognitive Science (Cognitive Bias): Verse describes Confirmation Bias / Bandwagon Effect. Her qawm provides social proof. Her kufr is maintained by $mā kānat taʿbudu$ (her existing paradigm, sun worship), which acts as a filter ($ṣadda$) against contradictory evidence (Solomon's message). / Esoteric and Fringe Theories: The Bicameral Mind (Jaynes): Bilqis (and her $qawm$) represents the bicameral mind, "hearing" the voice of the sun as a god ($mā kānat taʿbudu$). This "hallucination" "averts" ($ṣadda$) her from conscious, introspective thought ($islām$). Solomon represents emerging consciousness. / Morphic Resonance (Sheldrake): Her qawm kāfirīn (disbelieving people) create a powerful morphic field for sun worship. She is locked into this pattern by resonance. This field "averts" ($ṣadda$) her from the new pattern ($islām$) until Solomon (a stronger field) disrupts it. |
| Verses (Tafsir, Context, Exegesis) | Parallels in Literatures |
| # 27:40 The Instant Throne / 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 / Qāla-lla<u>dh</u>ī ʿindahu ʿilmun mina-l-kitābi anā ātīka bihi qabla an yartadda ilayka ṭarfuka. Fa-lammā raʾāhu mustaqirran ʿindahu qāla hā<u>dh</u>ā min faḍli rabbī li-yabluwanī a-ashkuru am akfuru. Wa-man shakara fa-innamā yashkuru li-nafsihi; wa-man kafara fa-inna rabbī ghaniyyun karīm. / ক্বালাল্লাযী ‘ইন্দাহু ‘ইলมุม মিনাল-কিতাবি আনা আতীকা বিহী ক্বাবলা আঁই ইয়ারতাদ্দা ইলাইকা তারফুকা। ফালাম্মা রাআহু মুস্তাক্বিররান ‘ইন্দাহু ক্বালা হাযা মিন ফাদলি রাব্বী লিয়াবলুওয়ানী আ-আশগুরু আম আকফuru। ওয়া মান শাগারা ফাইন্নামা ইয়াশগুরু লিনাফসিহী; ওয়া মান কাফারা ফাইন্না রাব্বী গানিইয়্যুন কারীম। / Said one who had knowledge from the Scripture, "I will bring it to you before your glance returns to you." Then when [Solomon] saw it placed before him, he said, "This is from the favor of my Lord to test me whether I will be grateful or ungrateful. And whoever is grateful - his gratitude is only for [the benefit of] himself. And whoever is ungrateful - then indeed, my Lord is Free | Esoteric: Sufi: Ibn 'Arabī: The $ʿarsh$ (throne) is Bilqis's qalb (heart). Solomon (the Spirit, rūḥ) seeks to bring it. The Ifrit (ego, nafs) offers a slow method (psychic force). Asif (the sirr, inner secret) possesses $ʿilm al-kitāb$ (gnosis of the Name). He uses himma (spiritual concentration), "folding space" ($ṭayy al-makān$). The "glance" ($ṭarf$) is the instantaneity of gnosis. Solomon's $shukr$ is the Spirit's recognition of God as the true source. / Hermetic/Gnostic: Asif as the theurgist. $ʿIlm al-kitāb$ is gnosis of the divine formulas (Logos) that command matter. Transporting the throne "before the glance" is divine magic (theurgy), superior to the Ifrit's goetia (sorcery). Parallels Corpus Hermeticum (CH XI): Nous (Mind) travels instantly across creation. / Alchemical: Asif is the Alchemist. $ʿIlm al-Kitāb$ is the Emerald Tablet. The Ifrit (base powers) offers slow transmutation. Asif (the Sage) achieves instant projection of the Stone (throne). / Modern Traditionalist (Schuon): Asif is the pneumatic (spiritual man). The Ifrit is the psychic (jinn). The $ʿilm$ is esoteric knowledge ($ḥikma$). The miracle shows Intellect (via al-kitāb) superseding the psychic realm. / Ancient Literature: ANE: Mesopotamian ṭupšarrūtu (scribal art) held secret $ʿilm$ to command demons and gods. Instant transport of divine statues or temples by gods (Marduk, Ashur) is a common motif. / Greco-Roman: Motifs of divine speed ("blink of an eye," Homer). Philosophers like Apollonius of Tyana credited with "magical" instant transport (bi-location). / Biblical Literature: OT: No parallel. Solomon's power is ḥokhmāh (wisdom, 1 Kings 10), not miraculous transport. / NT: Instantaneous miracles. Philip being "snatched" by the Spirit and transported (Acts 8:39-40). / Jewish Kabbalah/Midrash: Kabbalah describes Kefitzat Haderech ("the shortening of the way"), an instant travel miracle performed by masters (possessing $ʿilm$) of divine Names ($al-kitāb$). / Eastern scriptures: Vedas/Upanishads (Hinduism): Siddhis (yogic powers). The $siddhi$ of Mano-javah ("speed of the mind") allows instant transport, achieved through jñāna (knowledge, $ʿilm$). / Mahāyāna Sūtras (Buddhism): Bodhisattvas possess ṛddhi (supernormal powers), including traversing realms "in a flash," as a fruit of enlightenment ($ʿilm$). / Philosophy: Islamic Golden Age (Ibn Sīnā): Asif's perfected rational soul achieves conjunction with the Active Intellect ($al-ʿaql al-faʿʿāl$). This $ʿilm$ allows him to affect matter directly (psychokinesis), bypassing physical causality. / Hellenistic (Plotinus): Nous (Intellect) is a-temporal and a-spatial. The sage (Asif) aligned with Nous manifests effects instantly. / Psychoanalytic Lenses: Jungian: Solomon (Ego) seeks the throne (Anima's power). The Ifrit (Shadow) offers slow, forceful effort. Asif (Wise Old Man archetype, or the Self) uses $ʿilm al-kitāb$ (knowledge of the unconscious). The "blink of an eye" ($ṭarf$) is synchronicity or individuation—an instant, non-causal reordering of reality. Solomon's $shukr$ is the Ego's humble integration of the Self's power. / Question: What does the contrast between the Ifrit's (force) and Asif's (knowledge) methods suggest about different modes of problem-solving? / Scientific Engagement: Contemporary (Quantum Physics): The event is non-local (throne moves without crossing space) and a-causal (faster-than-light). Violates classical physics. Conceptually resembles quantum teleportation (information transfer) or quantum entanglement (instant correlation), though on an impossible macro scale. Solomon's shukr is awareness of power as information ($ʿilm$), not force. / Esoteric and Fringe Theories: Akashic Records: $Al-Kitāb$ is the Akashic Record (universal information matrix). Asif did not move the throne (physical action); he accessed its blueprint ($ʿilm$) and re-materialized it instantly. / Quantum Consciousness (Orch OR): Consciousness ($ʿilm$) collapses the wave function. Asif, a master of consciousness, focused his intent, collapsing the probability of the throne being there. / Holographic Principle: $Al-Kitāb$ is the 2D information surface of the universe. $ʿIlm$ is knowing the code. Asif "projected" the 3D throne (hologram) instantly. / Law of One (Ra Material): Asif as an adept (wanderer) using "knowledge of the Logos" ($ʿilm al-kitāb$) to manipulate intelligent energy (matter) via focused thought, a "miracle" ($karāmah$). |
### I. Solomon (Sulaiman) Directly Mentioned
- **Al-Baqarah 2:102**
“And they followed [instead] what the devils had recited during the reign of Solomon. It was not Solomon who disbelieved, but the devils disbelieved, teaching people magic and that which was revealed to the two angels at Babylon, Harut and Marut. But the two angels do not teach anyone unless they say, ‘We are a trial, so do not disbelieve [by practicing magic].’ And [yet] they learn from them that by which they cause separation between a man and his wife. But they do not harm anyone through it except by permission of Allah. And the people learn what harms them and does not benefit them. But the Children of Israel certainly knew that whoever purchased the magic would not have in the Hereafter any share. And wretched is that for which they sold themselves, if they only knew.”
- **Al-An'am 6:84**
“And We gave to Abraham, Isaac and Jacob - all [of them] We guided. And Noah, We guided before; and among his descendants, David and Solomon and Job and Joseph and Moses and Aaron. Thus do We reward the doers of good.”
- **Al-Anbiya 21:78-82**
“And [mention] David and Solomon, when they judged concerning the field - when the sheep of a people overran it [at night], and We were witness to their judgement. And We gave understanding of it [i.e., the case] to Solomon, and to each [of them] We gave judgement and knowledge. And We subjected the mountains to exalt [Us], along with David and [also] the birds. And We were doing [that]. And We taught him the fashioning of coats of armor to protect you from your [enemy in] battle. So will you then be grateful? And to Solomon [We subjected] the wind, blowing forcefully, proceeding by his command toward the land which We had blessed. And We are ever, of all things, Knowing. And of the devils were those who dived for him and did work other than that. And We were of them a guardian.”
- **An-Naml 27:15-44**
“And We had certainly given to David and Solomon knowledge, and they said, ‘Praise [is due] to Allah, who has favored us over many of His believing servants.’ And Solomon inherited David. He said, ‘O people, we have been taught the language of birds, and we have been given from all things. Indeed, this is evident bounty.’ And gathered for Solomon were his soldiers of the jinn and men and birds, and they were [marching] in rows. Until, when they came upon the valley of the ants, an ant said, ‘O ants, enter your dwellings that you not be crushed by Solomon and his soldiers while they perceive not.’ So [Solomon] smiled, amused at her speech, and said, ‘My Lord, enable me to be grateful for Your favor which You have bestowed upon me and upon my parents and to do righteousness of which You approve. And admit me by Your mercy into [the ranks of] Your righteous servants.’ And he inspected the birds and said, ‘Why do I not see the hoopoe - or is he among the absent? I will surely punish him with a severe punishment or slaughter him unless he brings me clear authorization.’ But the hoopoe stayed not long and said, ‘I have encompassed [in knowledge] that which you have not encompassed, and I have come to you from Sheba with certain news. Indeed, I found [there] a woman ruling them, and she has been given of all things, and she has a great throne. I found her and her people prostrating to the sun instead of Allah, and Satan has made their deeds pleasing to them and averted them from [His] way, so they are not guided, [And] so they do not prostrate to Allah, who brings forth what is hidden within the heavens and the earth and knows what you conceal and what you declare - Allah - there is no deity except Him, Lord of the Great Throne.’ [Solomon] said, ‘We will see whether you were truthful or were of the liars. Take this letter of mine and deliver it to them. Then leave them and see what [answer] they will return.’ She said, ‘O eminent ones, indeed, to me has been delivered a noble letter. Indeed, it is from Solomon, and indeed, it reads: "In the name of Allah, the Entirely Merciful, the Especially Merciful, Be not haughty with me but come to me in submission [as Muslims]."’ She said, ‘O eminent ones, advise me in my affair. I would not decide a matter unless you are present.’ They said, ‘We are men of strength and of great military might, but the command is yours, so see what you will command.’ She said, ‘Indeed kings - when they enter a city, they ruin it and render the honored of its people humbled. And thus do they do. But indeed, I will send to them a gift and see with what [reply] the messengers will return.’ So when they came to Solomon, he said, ‘Do you provide me with wealth? But what Allah has given me is better than what He has given you. Rather, it is you who rejoice in your gift. Return to them, for we will surely come to them with soldiers that they will be powerless to encounter, and we will surely expel them therefrom in humiliation, and they will be debased.’ He said, ‘O assembly [of jinn], which of you will bring me her throne before they come to me in submission?’ A powerful one from among the jinn said, ‘I will bring it to you before you rise from your place, and indeed, I am for this [task] strong and trustworthy.’ Said one who had knowledge from the Scripture, ‘I will bring it to you before your glance returns to you.’ And when [Solomon] saw it placed before him, he said, ‘This is from the favor of my Lord to test me whether I will be grateful or ungrateful. And whoever is grateful - his gratitude is only for [the benefit of] himself. And whoever is ungrateful - then indeed, my Lord is Free of need and Generous.’ He said, ‘Disguise for her her throne; we will see whether she will be guided [to truth] or will be of those who is not guided.’ So when she arrived, it was said [to her], ‘Is your throne like this?’ She said, ‘[It is] as though it was it.’ [Solomon said], ‘And we were given knowledge before her, and we have been Muslims [in submission to Allah].’ And that which she was worshipping other than Allah had averted her [from submission to Him]. Indeed, she was from a disbelieving people.’ She was told, ‘Enter the palace.’ But when she saw it, she thought it was a body of water and uncovered her shins [to wade through]. He said, ‘Indeed, it is a palace [whose floor is] made smooth with glass.’ She said, ‘My Lord, indeed I have wronged myself, and I submit with Solomon to Allah, Lord of the worlds.’”
- **Saba' 34:12-14**
“And to Solomon [We subjected] the wind - its morning [journey was that of] a month - and its afternoon [journey was that of] a month, and We made flow for him a spring of [liquid] copper. And among the jinn were those who worked for him by the permission of his Lord. And whoever deviated among them from Our command - We will make him taste of the punishment of the Blaze. They made for him what he willed of elevated chambers, statues, bowls like reservoirs, and stationary kettles. [We said], ‘Work, O family of David, in gratitude.’ And few of My servants are grateful. And when We decreed for Solomon death, nothing indicated to the jinn his death except a creature of the earth eating his staff. But when he fell, it became clear to the jinn that if they had known the unseen, they would not have remained in humiliating punishment.”
- **Sad 38:30-40**
“And to David We gave Solomon. An excellent servant, indeed he was one repeatedly turning back [to Allah]. [Mention] when there were exhibited before him in the afternoon the poised [standing] racehorses. And he said, ‘Indeed, I gave preference to the love of good [things] over the remembrance of my Lord until the sun disappeared into the curtain [of darkness].’ [He said], ‘Return them to me,’ and set about striking [their] legs and necks. And We certainly tried Solomon and placed on his throne a body; then he returned. He said, ‘My Lord, forgive me and grant me a kingdom such as will not belong to anyone after me. Indeed, You are the Bestower.’ So We subjected to him the wind blowing by his command, gently, wherever he directed, And [also] the devils [of jinn] - every builder and diver And others bound together in shackles. [We said], ‘This is Our gift, so grant or withhold without account.’”
---
### II. Related Stories and Contemporaries
#### A. David (Dawood) — Father of Solomon, Often Mentioned with Him
- **Al-Baqarah 2:251**
“So they defeated them by permission of Allah, and David killed Goliath, and Allah gave him the kingship and prophethood and taught him from that which He willed. And if it were not for Allah checking [some] people by means of others, the earth would have been corrupted, but Allah is full of bounty to the worlds.”
- **An-Nisa' 4:163**
“Indeed, We have revealed to you, [O Muhammad], as We revealed to Noah and the prophets after him. And we revealed to Abraham, Ishmael, Isaac, Jacob, the Descendants, Jesus, Job, Jonah, Aaron, and Solomon, and to David We gave the book [of Psalms].”
- **Al-Isra 17:55**
“And your Lord is most knowing of whoever is in the heavens and the earth. And We have made some of the prophets exceed others [in various ways], and to David We gave the book [of Psalms].”
- **Al-Anbiya 21:78-79**
“And [mention] David and Solomon, when they judged concerning the field - when the sheep of a people overran it [at night], and We were witness to their judgement. And We gave understanding of it [i.e., the case] to Solomon, and to each [of them] We gave judgement and knowledge. And We subjected the mountains to exalt [Us], along with David and [also] the birds. And We were doing [that].”
- **Al-Anbiya 21:79-80**
“And We gave understanding of it [i.e., the case] to Solomon, and to each [of them] We gave judgement and knowledge. And We subjected the mountains to exalt [Us], along with David and [also] the birds. And We were doing [that]. And We taught him the fashioning of coats of armor to protect you from your [enemy in] battle. So will you then be grateful?”
- **Sad 38:17-26**
“Be patient over what they say and remember Our servant, David, the possessor of strength; indeed, he was one who repeatedly turned back [to Allah]. Indeed, We subjected the mountains [to praise] with him, exalting [Allah] in the [late] afternoon and [after] sunrise. And the birds were assembled, all with him repeating [praises]. And We strengthened his kingdom and gave him wisdom and discernment in speech. And has there come to you the news of the adversaries, when they climbed over the wall of [his] prayer chamber - When they entered upon David and he was alarmed by them? They said, ‘Fear not. [We are] two adversaries, one of whom has wronged the other, so judge between us with truth and do not exceed [it] and guide us to the sound path. Indeed this, my brother, has ninety-nine ewes, and I have one ewe; so he said, "Entrust her to me," and he overpowered me in speech.’ [David] said, ‘He has certainly wronged you in demanding your ewe [in addition] to his ewes. And indeed, many associates oppress one another, except for those who believe and do righteous deeds - and few are they.’ And David became certain that We had tried him, and he asked forgiveness of his Lord and fell down bowing [in prostration] and turned in repentance [to Allah]. So We forgave him that; and indeed, for him is nearness to Us and a good place of return. [We said], ‘O David, indeed We have made you a successor upon the earth, so judge between the people in truth and do not follow [your own] desire, as it will lead you astray from the way of Allah.’ Indeed, those who go astray from the way of Allah will have a severe punishment for having forgotten the Day of Account.”
#### B. Queen of Sheba (Bilqis) — Her Story is Central to Solomon's Era
- **An-Naml 27:20-44**
“And he inspected the birds and said, ‘Why do I not see the hoopoe - or is he among the absent? I will surely punish him with a severe punishment or slaughter him unless he brings me clear authorization.’ But the hoopoe stayed not long and said, ‘I have encompassed [in knowledge] that which you have not encompassed, and I have come to you from Sheba with certain news. Indeed, I found [there] a woman ruling them, and she has been given of all things, and she has a great throne. I found her and her people prostrating to the sun instead of Allah, and Satan has made their deeds pleasing to them and averted them from [His] way, so they are not guided, [And] so they do not prostrate to Allah, who brings forth what is hidden within the heavens and the earth and knows what you conceal and what you declare - Allah - there is no deity except Him, Lord of the Great Throne.’ [Solomon] said, ‘We will see whether you were truthful or were of the liars. Take this letter of mine and deliver it to them. Then leave them and see what [answer] they will return.’ She said, ‘O eminent ones, indeed, to me has been delivered a noble letter. Indeed, it is from Solomon, and indeed, it reads: "In the name of Allah, the Entirely Merciful, the Especially Merciful, Be not haughty with me but come to me in submission [as Muslims]."’ She said, ‘O eminent ones, advise me in my affair. I would not decide a matter unless you are present.’ They said, ‘We are men of strength and of great military might, but the command is yours, so see what you will command.’ She said, ‘Indeed kings - when they enter a city, they ruin it and render the honored of its people humbled. And thus do they do. But indeed, I will send to them a gift and see with what [reply] the messengers will return.’ So when they came to Solomon, he said, ‘Do you provide me with wealth? But what Allah has given me is better than what He has given you. Rather, it is you who rejoice in your gift. Return to them, for we will surely come to them with soldiers that they will be powerless to encounter, and we will surely expel them therefrom in humiliation, and they will be debased.’ He said, ‘O assembly [of jinn], which of you will bring me her throne before they come to me in submission?’ A powerful one from among the jinn said, ‘I will bring it to you before you rise from your place, and indeed, I am for this [task] strong and trustworthy.’ Said one who had knowledge from the Scripture, ‘I will bring it to you before your glance returns to you.’ And when [Solomon] saw it placed before him, he said, ‘This is from the favor of my Lord to test me whether I will be grateful or ungrateful. And whoever is grateful - his gratitude is only for [the benefit of] himself. And whoever is ungrateful - then indeed, my Lord is Free of need and Generous.’ He said, ‘Disguise for her her throne; we will see whether she will be guided [to truth] or will be of those who is not guided.’ So when she arrived, it was said [to her], ‘Is your throne like this?’ She said, ‘[It is] as though it was it.’ [Solomon said], ‘And we were given knowledge before her, and we have been Muslims [in submission to Allah].’ And that which she was worshipping other than Allah had averted her [from submission to Him]. Indeed, she was from a disbelieving people.’ She was told, ‘Enter the palace.’ But when she saw it, she thought it was a body of water and uncovered her shins [to wade through]. He said, ‘Indeed, it is a palace [whose floor is] made smooth with glass.’ She said, ‘My Lord, indeed I have wronged myself, and I submit with Solomon to Allah, Lord of the worlds.’”
#### C. Jinn and Their Service
- **Al-Anbiya 21:81-82**
“And to Solomon [We subjected] the wind, blowing forcefully, proceeding by his command toward the land which We had blessed. And We are ever, of all things, Knowing. And of the devils were those who dived for him and did work other than that. And We were of them a guardian.”
- **Al-Baqarah 2:102**
“And they followed [instead] what the devils had recited during the reign of Solomon. It was not Solomon who disbelieved, but the devils disbelieved, teaching people magic and that which was revealed to the two angels at Babylon, Harut and Marut. But the two angels do not teach anyone unless they say, ‘We are a trial, so do not disbelieve [by practicing magic].’ And [yet] they learn from them that by which they cause separation between a man and his wife. But they do not harm anyone through it except by permission of Allah. And the people learn what harms them and does not benefit them. But the Children of Israel certainly knew that whoever purchased the magic would not have in the Hereafter any share. And wretched is that for which they sold themselves, if they only knew.”
- **Saba' 34:12-14**
“And to Solomon [We subjected] the wind - its morning [journey was that of] a month - and its afternoon [journey was that of] a month, and We made flow for him a spring of [liquid] copper. And among the jinn were those who worked for him by the permission of his Lord. And whoever deviated among them from Our command - We will make him taste of the punishment of the Blaze. They made for him what he willed of elevated chambers, statues, bowls like reservoirs, and stationary kettles. [We said], ‘Work, O family of David, in gratitude.’ And few of My servants are grateful. And when We decreed for Solomon death, nothing indicated to the jinn his death except a creature of the earth eating his staff. But when he fell, it became clear to the jinn that if they had known the unseen, they would not have remained in humiliating punishment.”
- **Sad 38:36-38**
“So We subjected to him the wind blowing by his command, gently, wherever he directed, And [also] the devils [of jinn] - every builder and diver And others bound together in shackles.”
- **Al-An'am 6:112**
“And thus We have made for every prophet an enemy - devils from mankind and jinn, inspiring to one another decorative speech in delusion. But if your Lord had willed, they would not have done it, so leave them and that which they invent.”
- **An-Naml 27:16-19**
“And Solomon inherited David. He said, ‘O people, we have been taught the language of birds, and we have been given from all things. Indeed, this is evident bounty.’ And gathered for Solomon were his soldiers of the jinn and men and birds, and they were [marching] in rows. Until, when they came upon the valley of the ants, an ant said, ‘O ants, enter your dwellings that you not be crushed by Solomon and his soldiers while they perceive not.’ So [Solomon] smiled, amused at her speech, and said, ‘My Lord, enable me to be grateful for Your favor which You have bestowed upon me and upon my parents and to do righteousness of which You approve. And admit me by Your mercy into [the ranks of] Your righteous servants.’”
- **An-Naml 27:20-28**
“And he inspected the birds and said, ‘Why do I not see the hoopoe - or is he among the absent? I will surely punish him with a severe punishment or slaughter him unless he brings me clear authorization.’ But the hoopoe stayed not long and said, ‘I have encompassed [in knowledge] that which you have not encompassed, and I have come to you from Sheba with certain news. Indeed, I found [there] a woman ruling them, and she has been given of all things, and she has a great throne. I found her and her people prostrating to the sun instead of Allah, and Satan has made their deeds pleasing to them and averted them from [His] way, so they are not guided, [And] so they do not prostrate to Allah, who brings forth what is hidden within the heavens and the earth and knows what you conceal and what you declare - Allah - there is no deity except Him, Lord of the Great Throne.’ [Solomon] said, ‘We will see whether you were truthful or were of the liars. Take this letter of mine and deliver it to them. Then leave them and see what [answer] they will return.’”