Here is a list of Quranic verses related to Prophet Sulaiman (Solomon), organized by Surah (chapter).

Surah 2 (Al-Baqarah)
- 2:102: Mentions Sulaiman's kingdom, denies he disbelieved, and discusses magic attributed to him by devils.
Surah 4 (An-Nisa)
- 4:163: Lists Sulaiman among the prophets who received revelation.
Surah 6 (Al-An'am)
- 6:84: Lists Sulaiman among the righteous prophets and descendants of Abraham.
Surah 21 (Al-Anbiya)
- 21:78-79: Describes a judgment made by David and the special understanding given to Sulaiman in the case.
- 21:81-82: Details his control over the wind and the jinn (devils) who dived and worked for him.
Surah 27 (An-Naml)
- 27:15-16: Mentions the knowledge given to David and Sulaiman, and Sulaiman inheriting from David and being taught the speech of birds.
- 27:17: Describes his army, composed of jinn, men, and birds.
- 27:18-19: Recounts the story of the valley of the ants and Sulaiman's reaction.
- 27:20-44: The detailed narrative of the hoopoe and the Queen of Sheba (Bilqis), including:
  - The hoopoe's absence and report (27:20-28)
  - Sulaiman's letter to the Queen (27:29-31)
  - The Queen consulting her chiefs (27:32-35)
  - Her gift being rejected (27:36-37)
  - Sulaiman asking for her throne (27:38-39)
  - The throne being brought instantly (27:40-41)
  - The Queen's arrival, her test with the palace floor, and her submission to Allah (27:42-44)
Surah 34 (Saba)
- 34:12: Describes his control over the wind and the jinn who worked for him with molten copper.
- 34:13: Details the constructions made by the jinn (palaces, statues, basins, cauldrons).
- 34:14: Narrates the story of his death, where he remained leaning on his staff, and how the jinn only realized he was dead when a worm ate the staff.
Surah 38 (Sad)

38:30: Mentions Sulaiman as a gift to David, praising him as an excellent servant.
38:31-33: The story of the noble horses that distracted him, and his response.
38:34: His trial, when a "body" was placed on his throne.
38:35: His prayer for forgiveness and for a kingdom unique to him.
38:36-40: Allah granting his prayer, giving him control over the wind and the jinn (builders and divers), and confirming his high rank.

Verse 2:102 – The Babylonian Corruption

2:102a:

وَاتَّبَعُوا مَا تَتْلُو الشَّيَاطِينُ

And they followed what the devils recited (wa-ttabaʿū mā tatlu sh-shayāṭīnu, ওয়াত্তাবা'ঊ মা তাত্লু শ্-শায়াত্বীনু; t-b-ʿ / ত-ব-ʿ – to follow // ittabaʿū // Cognate: Hebrew: dāḇaq "to cling" [semantic link]; t-l-w / ত-ল-ও – to recite, follow // tatlū // Cognate: Syriac: tlā "to hang, recite"; sh-y-ṭ / শ-য়-ত্ব – to burn, deviate // shayāṭīn // Cognate: Ethiopic: sayṭān "satan")

2:102b:

عَلَىٰ مُلْكِ سُلَيْمَانَ

concerning the kingdom of Sulaiman (ʿalā mulki sulaymāna, 'আলা মুল্কি সুলাইমানা; ʿ-l-w / ʿ-ল-ও – upon, against // ʿalā // Cognate: Hebrew: ʿal "upon"; m-l-k / ম-ল-ক – to possess, rule // mulk // Cognate: Aramaic: malkū "kingdom"; s-l-m / স-ল-ম – peace // Sulaymān // Cognate: Hebrew: Šəlōmōh "Solomon, peaceful")

2:102c:

وَمَا كَفَرَ سُلَيْمَانُ

And Sulaiman did not disbelieve (wa-mā kafara sulaymānu, ওয়ামা কাফারা সুলাইমানু; k-f-r / ক-ফ-র – to cover, deny, disbelieve // kafara // Cognate: Syriac: kphar "to deny")

2:102d:

وَلَٰكِنَّ الشَّيَاطِينَ كَفَرُوا

but the devils disbelieved (wa-lākinna sh-shayāṭīna kafarū, ওয়ালাকিন্না শ্-শায়াত্বীনা কাফারূ; l-k-n / ল-ক-ন – but, however // lākinna // Cognate: Hebrew: ʾākēn "surely, but"; sh-y-ṭ / শ-য়-ত্ব – to burn, deviate // shayāṭīn // Cognate: see 2:102a; k-f-r / ক-ফ-র – to cover, disbelieve // kafarū // Cognate: see 2:102c)

2:102e:

يُعَلِّمُونَ النَّاسَ السِّحْرَ

teaching the people magic (yuʿallimūna n-nāsa s-siḥra, ইউ'আব্বলিমূনা ন্-নাসা স্-সিহ্রা; ʿ-l-m / ʿ-ল-ম – to know // yuʿallimūna // Cognate: Hebrew: lāmaḏ "to learn, teach"; n-w-s / ন-ও-স – human being // nās // Cognate: Aramaic: ʾĕnāš "man"; s-ḥ-r / স-হ-র – to bewitch, deceive // siḥr // Cognate: Akkadian: siḫru "magic")

2:102f:

وَمَا أُنزِلَ عَلَى الْمَلَكَيْنِ

and what was sent down upon the two angels (wa-mā unzila ʿalā l-malakayni, ওয়ামা উন্ঝিলা 'আলা ল্-মালাকাইনি; n-z-l / ন-য-ল – to descend // unzila // Cognate: Ugaritic: nzl "to descend"; m-l-k / ম-ল-ক – angel, messenger // malakayn // Cognate: Hebrew: malʾāḵ "messenger, angel")

2:102g:

بِبَابِلَ هَارُوتَ وَمَارُوتَ

in Babylon, Harut and Marut (bi-bābila hārūta wa-mārūta, বিবাবিলা হারূতা ওয়ামারূতা; b-b-l / ব-ব-ল – Babylon // Bābil // Cognate: Akkadian: Bāb-ilim "Gate of God"; h-r-t / হ-র-ত – Harut // Hārūt // Cognate: Avestan: Haurvatāt "Wholeness" [disputed]; m-r-t / ম-র-ত – Marut // Mārūt // Cognate: Avestan: Amərətāt "Immortality" [disputed])

2:102h:

وَمَا يُعَلِّمَانِ مِنْ أَحَدٍ

And they both did not teach anyone (wa-mā yuʿallimāni min aḥadin, ওয়ামা ইউ'আব্বলিমানি মিন্ আহাদিন্; ʿ-l-m / ʿ-ল-ম – to know // yuʿallimāni // Cognate: see 2:102e; ḥ-d / হ-দ – one // aḥad // Cognate: Hebrew: ʾeḥāḏ "one")

2:102i:

حَتَّىٰ يَقُولَا إِنَّمَا نَحْنُ فِتْنَةٌ

until they both said, "We are only a trial," (ḥattā yaqūlā innamā naḥnu fitnatun, হাত্তা ইয়াক্বূলা ইন্ন্নামা নাহ্নু ফিত্নাতুন্; ḥ-t-t / হ-ত-ত – until // ḥattā // Cognate: [Cognate: none]; q-w-l / ক-ও-ল – to say // yaqūlā // Cognate: Aramaic: qālā "voice"; f-t-n / ফ-ত-ন – to test, tempt // fitna // Cognate: Syriac: petnā "temptation")

2:102j:

فَلَا تَكْفُرْ

"so do not disbelieve." (fa-lā takfur, ফালা তাক্ফুর; l-A / ল-আ – not // lā // Cognate: Ugaritic: l- "not"; k-f-r / ক-ফ-র – to cover, disbelieve // takfur // Cognate: see 2:102c)

2:102k:

فَيَتَعَلَّمُونَ مِنْهُمَا

But they learn from them both (fa-yataʿallamūna minhumā, ফাইয়াতা'আল্লামূনা মিন্হুমা; ʿ-l-m / ʿ-ল-ম – to know // yataʿallamūna // Cognate: see 2:102e)

2:102l:

مَا يُفَرِّقُونَ بِهِ

that by which they cause separation (mā yufarriqūna bihī, মা ইউফার্রিক্বূনা বিহী; f-r-q / ফ-র-ক – to separate, divide // yufarriqūna // Cognate: Hebrew: pāraq "to break off, tear")

2:102m:

بَيْنَ الْمَرْءِ وَزَوْجِهِ

between a man and his wife (bayna l-marʾi wa-zawjihī, বাইনা ল্-মার্'ই ওয়াঝাওজিহী; b-y-n / ব-য়-ন – between // bayna // Cognate: Akkadian: bīnu "interval"; m-r-A / ম-র-আ – man // mar' // Cognate: [Cognate: none]; z-w-j / য-ও-জ – pair, spouse // zawj // Cognate: Syriac: zawgā "pair")

2:102n:

وَمَا هُم بِضَارِّينَ بِهِ

But they could not harm with it (wa-mā hum bi-ḍārrīna bihī, ওয়ামা হুম্ বিদ্বার্রীনা বিহী; h-m / হ-ম – they // hum // Cognate: Hebrew: hēm "they"; ḍ-r-r / দ-র-র – to harm // ḍārrīn // Cognate: Ge'ez: ḍarara "to inflict loss")

2:102o:

مِنْ أَحَدٍ إِلَّا بِإِذْنِ اللَّهِ

anyone except by permission of Allah (min aḥadin illā bi-idhni llāhi, মিন্ আহাদিন্ ইল্লা বি'ইয্নিল্লাহি; ḥ-d / হ-দ – one // aḥad // Cognate: see 2:102h; dh-n / য-ন – to permit // idhn // Cognate: Hebrew: ʾōzen "ear" [semantic shift: "to listen" > "to permit"]; A-l-h / অ-ল-হ – God // Allah // Cognate: Aramaic: ʾĔlāhā "God")

2:102p:

وَيَتَعَلَّمُونَ مَا يَضُرُّهُمْ

And they learn what harms them (wa-yataʿallamūna mā yaḍurruhum, ওয়া ইয়াতা'আল্লামূনা মা ইয়াদ্বুর্রুহুম্; ʿ-l-m / ʿ-ল-ম – to know // yataʿallamūna // Cognate: see 2:102e; ḍ-r-r / দ-র-র – to harm // yaḍurruhum // Cognate: see 2:102n)

2:102q:

وَلَا يَنفَعُهُمْ

and does not profit them (wa-lā yanfaʿuhum, ওয়ালা ইয়ানফা'উহুম্; l-A / ল-আ – not // lā // Cognate: see 2:102j; n-f-ʿ / ন-ফ-ʿ – to profit, benefit // yanfaʿu // Cognate: Sabaean: nfʿ "profit")

2:102r:

وَلَقَدْ عَلِمُوا

And they certainly knew (wa-laqad ʿalimū, ওয়ালাক্বাদ্ 'আলিমূ; ʿ-l-m / ʿ-ল-ম – to know // ʿalimū // Cognate: see 2:102e)

2:102s:

لَمَنِ اشْتَرَاهُ

that whoever purchased it (la-mani shtarāhu, লামানিশ্-তারা-হু; sh-r-y / শ-র-য় – to buy, sell // ishtarā // Cognate: Aramaic: šrā "to release, sell")

2:102t:

مَا لَهُ فِي الْآخِرَةِ مِنْ خَلَاقٍ

would have no share in the Hereafter (mā lahū fi l-ākhirati min khalāqin, মা লাহূ ফি ল্-আখিরাতি মিন্ খালাক্বিন্; A-kh-r / অ-খ-র – last // ākhira // Cognate: Hebrew: ʾaḥar "after"; kh-l-q / খ-ল-ক – to create, portion // khalāq // Cognate: Syriac: ḥlāqā "portion, destiny")

2.102u:

وَلَبِئْسَ مَا شَرَوْا بِهِ أَنفُسَهُمْ

And wretched is that for which they sold themselves (wa-la-biʾsa mā sharaw bihī anfusahum, ওয়ালাবি'সা মা শারাও বিহী আন্ফুসাহুম্; b-'-s / ব-'-স – to be wretched // biʾsa // Cognate: [Cognate: none]; sh-r-y / শ-র-য় – to buy, sell // sharaw // Cognate: see 2:102s; n-f-s / ন-ফ-স – self, soul // anfus // Cognate: Hebrew: nefeš "soul, self")

2:102v:

لَوْ كَانُوا يَعْلَمُونَ

if only they knew (law kānū yaʿlamūna, লাও ক্যানূ ইয়া'লামূনা; l-w / ল-ও – if // law // Cognate: Ugaritic: lū "if"; k-w-n / ক-ও-ন – to be // kānū // Cognate: Hebrew: kūn "to be established"; ʿ-l-m / ʿ-ল-ম – to know // yaʿlamūna // Cognate: see 2:102e)

Linguistic Gloss:

And-they-followed [t-b-ʿ: pursue] what recites [t-l-w: 'recite' also means 'follow'] the-deviaters [sh-y-ṭ: 'distant/deviant'] against the-kingdom [m-l-k: cf. Aramaic malkū] of-Sulaiman [s-l-m: 'peace'; cf. Hebrew Šəlōmōh]. And-not disbelieved [k-f-r: 'covered/denied'] Sulaiman, but [l-k-n] the-deviaters disbelieved, teaching [ʿ-l-m] the-people [n-w-s] the-deception [s-ḥ-r: 'illusion'; cf. Akkadian siḫru]. And-what was-sent-down [n-z-l] upon the-two-messengers [m-l-k: 'messenger' or 'angel'] in-Babylon [b-b-l: 'Gate of God'], Harut and-Marut [disputed Perso-Zoroastrian cognates Haurvatāt/Amərətāt]. And-not they-two-teach anyone until they-two-say, "Only we-are a-trial" [f-t-n: 'testing by fire'] "so-do-not disbelieve." But-they-learn from-them-two what they-separate [f-r-q] with-it between the-man [m-r-A] and-his-spouse [z-w-j: 'pair']. And-not they are harmers [ḍ-r-r] with-it of-anyone except by-the-permission [dh-n: 'ear'→'listen'→'permit'] of-Allah. And-they-learn what harms-them [ḍ-r-r] and-not profits-them [n-f-ʿ]. And-certainly they-knew [ʿ-l-m] that-who purchased-it [sh-r-y: 'buy' or 'sell'] not for-him in the-Hereafter [A-kh-r: 'the-last'] any-share [kh-l-q: 'portion/destiny']. And-wretched [b-'-s] is-what they-sold [sh-r-y] with-it their-selves [n-f-s; cf. Hebrew nefeš], if they were knowing [ʿ-l-m].

Tafsīr 2:102: Sulaiman's Exoneration and Magic's Condemnation

Classical exegetes (Ṭabarī, Qurṭubī) confirm this verse exonerates Sulaiman (Solomon) from accusations of sorcery, reassigning the disbelief (kufr) to the devils who attributed magic to his God-given kingdom. Kathīr details this as a Jewish slander. The verse establishes magic as a corrupting trial (fitna) taught by fallen angels (or human "kings" per some views) in Babylon, explicitly warning against its practice as an act of disbelief. This connects to 20:69 (magic fails), 10:77 (magicians never prosper), 7:116 (magic is deception), and 5:110 (Jesus's miracles vs. magic). The Prophet ﷺ strictly forbade sorcery, listing it among the seven destructive sins (Bukhārī, Muslim) and stated, "Whoever goes to a diviner... has disbelieved in what was revealed to Muhammad ﷺ" (Aḥmad). Revealed in Medina, it corrected Jewish traditions (e.g., in Gittin 68a-b) that associated Solomon with demonic powers. This contrasts with 1 Kings 4:29-34 (Solomon's wisdom) but echoes extrabiblical texts like the Testament of Solomon, which heavily links him with controlling jinn/demons.

Verse 4:163 – The Prophetic Chain

4:163a:

إِنَّا أَوْحَيْنَا إِلَيْكَ

Indeed, We revealed to you (innā awḥaynā ilayka, ইন্না আওহাইনা ইলাইকা; A-n-n / অ-ন-ন – indeed // innā // Cognate: Hebrew: hinnēh "behold"; w-ḥ-y / ও-হ-য় – to reveal, inspire // awḥaynā // Cognate: Syriac: ḥawwī "to show, declare")

4:163b:

كَمَا أَوْحَيْنَا إِلَىٰ نُوحٍ

as We revealed to Nuh (kamā awḥaynā ilā nūḥin, কামা আওহাইনা ইলা নূহিন্; k-m-A / ক-ম-আ – as, like // kamā // Cognate: Hebrew: kəmō "as, like"; w-ḥ-y / ও-হ-য় – to reveal // awḥaynā // Cognate: see 4:163a; n-w-ḥ / ন-ও-হ – Nuh (Noah) // Nūḥ // Cognate: Hebrew: Nōaḥ "Noah, rest")

4:163c:

وَالنَّبِيِّينَ مِن بَعْدِهِ

and the prophets after him (wa-n-nabiyyīna mim baʿdihī, ওয়ান্-নাবিয়্যীনা মিম্ বা'দিহী; n-b-A / ন-ব-অ – to announce, be high // nabiyyīn // Cognate: Hebrew: nāḇīʾ "prophet"; b-ʿ-d / ব-ʿ-দ – after // baʿdi // Cognate: Ugaritic: bʿd "behind, after")

4:163d:

وَأَوْحَيْنَا إِلَىٰ إِبْرَاهِيمَ

And We revealed to Ibrahim (wa-awḥaynā ilā ibrāhīma, ওয়া আওহাইনা ইলা ইব্রাহীমা; w-ḥ-y / ও-হ-য় – to reveal // awḥaynā // Cognate: see 4:163a; A-b-r-h-m / অ-ব-র-হ-ম – Ibrahim (Abraham) // Ibrāhīm // Cognate: Hebrew: ʾAḇrāhām "Abraham, father of many")

4:163e:

وَإِسْمَاعِيلَ وَإِسْحَاقَ

and Isma'il and Ishaq (wa-ismāʿīla wa-isḥāqa, ওয়া ইসমাইলা ওয়া ইস্হাক্বা; s-m-ʿ / স-ম-ʿ + A-l / অ-ল – God heard // Ismāʿīl // Cognate: Hebrew: Yišmāʿēʾl "Ishmael, God will hear"; ṣ-ḥ-k / স-হ-ক – to laugh // Isḥāq // Cognate: Hebrew: Yiṣḥāq "Isaac, he laughs")

4:163f:

وَيَعْقُوبَ وَالْأَسْبَاطِ

and Ya'qub and the Tribes (wa-yaʿqūba wa-l-asbāṭi, ওয়া ইয়া'ক্বূবা ওয়া ল্-আস্ব্বাত্বি; ʿ-q-b / ʿ-ক-ব – heel, follow // Yaʿqūb // Cognate: Hebrew: Yaʿăqōḇ "Jacob, heel-catcher"; s-b-ṭ / স-ব-ত্ব – branch, tribe // asbāṭ // Cognate: Hebrew: šēḇeṭ "rod, tribe")

4:163g:

وَعِيسَىٰ وَأَيُّوبَ

and 'Isa and Ayyub (wa-ʿīsā wa-ayyūba, ওয়া 'ঈসা ওয়া আইয়্যূবা; ʿ-y-s / ʿ-য়-স – 'Isa (Jesus) // ʿĪsā // Cognate: Aramaic: Yēšūʿ "Jesus, Yahweh saves"; A-w-b / অ-ও-ব – to return // Ayyūb // Cognate: Hebrew: ʾIyyōḇ "Job, persecuted one")

4:163h:

وَيُونُسَ وَهَارُونَ

and Yunus and Harun (wa-yūnusa wa-hārūna, ওয়া ইউনুসা ওয়া হারূনা; y-n-s / য়-ন-স – Yunus (Jonah) // Yūnus // Cognate: Hebrew: Yōnāh "Jonah, dove"; h-r-n / হ-র-ন – Harun (Aaron) // Hārūn // Cognate: Hebrew: ʾAhărōn "Aaron" [etymology uncertain])

4:163i:

وَسُلَيْمَانَ

and Sulaiman (wa-sulaymāna, ওয়া সুলাইমানা; s-l-m / স-ল-ম – peace // Sulaymān // Cognate: Hebrew: Šəlōmōh "Solomon, peaceful")

4:163j:

وَآتَيْنَا دَاوُودَ زَبُورًا

And We gave to Dawud a Zabur (wa-ātaynā dāwūda zabūran, ওয়া আতাঈনা দাঊদা ঝাবূরান্; A-t-y / অ-ত-য় – to come, give // ātaynā // Cognate: Ugaritic: aty "to come"; d-w-d / দ-ও-দ – Dawud (David) // Dāwūd // Cognate: Hebrew: Dāwīḏ "David, beloved"; z-b-r / য-ব-র – to write // Zabūr // Cognate: Hebrew: mizmōr "psalm"; Syriac: mazmūrā "psalm")

Linguistic Gloss:

Indeed-We [innā: cf. Hebrew hinnēh] We-revealed [w-ḥ-y: 'inspiration'] to-you, as [k-m-A: 'like what'] We-revealed to-Nuh [n-w-ḥ: 'rest'; cf. Hebrew Nōaḥ] and-the-prophets [n-b-A: 'announcer'; cf. Hebrew nāḇīʾ] from after-him. And-We-revealed to-Ibrahim [A-b-r-h-m: 'father of many'], and-Isma'il ['God heard'], and-Ishaq ['he laughs'], and-Ya'qub ['heel-catcher'], and-the-Tribes [s-b-ṭ: 'branch/clan'; cf. Hebrew šēḇeṭ], and-'Isa [cf. Aramaic Yēšūʿ], and-Ayyub [A-w-b: 'returner'; cf. Hebrew ʾIyyōḇ], and-Yunus ['dove'], and-Harun [cf. Hebrew ʾAhărōn], and-Sulaiman [s-l-m: 'peaceful']. And-We-gave [A-t-y] Dawud ['beloved'] a-Scripture [z-b-r: 'writing'; cf. Hebrew mizmor 'psalm'].

Tafsīr 4:163: The Unity of Revelation

Ṭabarī and Kathīr emphasize this āyah establishes the unity and continuity of divine revelation (waḥy), confirming that the message given to Prophet Muhammad ﷺ is the same essential truth revealed to Noah, Abraham, and all subsequent prophets, including Sulaiman. This verse places Sulaiman firmly within the chain of legitimate prophets who received divine inspiration, not as a king-sorcerer (contra 2:102). It connects to 2:136 (no distinction between prophets), 3:84 (submission to all prophets), 42:13 (the same religion enjoined), and 21:7 (prophets were men). The Prophet ﷺ said, "The prophets are paternal brothers; their mothers are different, but their religion is one" (Bukhārī, Muslim). Revealed in Medina to counter Jewish and Christian claims of exclusivity and to affirm the Qur'ān's universality. Parallels Hebrews 1:1 declaring God spoke "at many times and in many ways" to the fathers, and echoes the concept of a single, unfolding divine plan.

Verse 6:84 – The Righteous Descendants

6:84a:

وَوَهَبْنَا لَهُ إِسْحَاقَ

And We gave to him Ishaq (wa-wahabnā lahū isḥāqa, ওয়া ওয়াহাব্না লাহূ ইস্হাক্বা; w-h-b / ও-হ-ব – to give as a gift // wahabnā // Cognate: Hebrew: yāhaḇ "to give"; ṣ-ḥ-k / স-হ-ক – to laugh // Isḥāq // Cognate: Hebrew: Yiṣḥāq "Isaac, he laughs")

6:84b:

وَيَعْقُوبَ

and Ya'qub (wa-yaʿqūba, ওয়া ইয়া'ক্বূবা; ʿ-q-b / ʿ-ক-ব – heel, follow // Yaʿqūb // Cognate: Hebrew: Yaʿăqōḇ "Jacob, heel-catcher")

6:84c:

كُلًّا هَدَيْنَا

each one We guided (kullan hadaynā, কুল্লাহ্ হাদাইনা; k-l-l / ক-ল-ল – all, each // kull // Cognate: Akkadian: kullatu "all"; h-d-y / হ-দ-য় – to guide // hadaynā // Cognate: Syriac: hedayā "guidance")

6:84d:

وَنُوحًا هَدَيْنَا مِن قَبْلُ

And Nuh We guided before (wa-nūḥan hadaynā min qablu, ওয়া নূহান্ হাদাইনা মিন্ ক্বাব্লু; n-w-ḥ / ন-ও-হ – Nuh (Noah) // Nūḥ // Cognate: Hebrew: Nōaḥ "Noah, rest"; h-d-y / হ-দ-য় – to guide // hadaynā // Cognate: see 6:84c; q-b-l / ক-ব-ল – before // qabl // Cognate: Ge'ez: qabala "before")

6:84e:

وَمِن ذُرِّيَّتِهِ

And from his offspring (wa-min dhurriyyatihī, ওয়া মিন্ যুর্রিয়্যাতিহী; dh-r-r / য-র-র – to scatter, offspring // dhurriyya // Cognate: Sabaean: ḏrw "progeny")

6:84f:

دَاوُودَ وَسُلَيْمَانَ

Dawud and Sulaiman (dāwūda wa-sulaymāna, দাঊদা ওয়া সুলাইমানা; d-w-d / দ-ও-দ – Dawud (David) // Dāwūd // Cognate: Hebrew: Dāwīḏ "David, beloved"; s-l-m / স-ল-ম – peace // Sulaymān // Cognate: Hebrew: Šəlōmōh "Solomon, peaceful")

6:84g:

وَأَيُّوبَ وَيُوسُفَ

and Ayyub and Yusuf (wa-ayyūba wa-yūsufa, ওয়া আইয়্যূবা ওয়া ইউসুফা; A-w-b / অ-ও-ব – to return // Ayyūb // Cognate: Hebrew: ʾIyyōḇ "Job, persecuted one"; y-s-f / য়-স-ফ – Yusuf (Joseph) // Yūsuf // Cognate: Hebrew: Yōsēp̄ "Joseph, he will add")

6:84h:

وَمُوسَىٰ وَهَارُونَ

and Musa and Harun (wa-mūsā wa-hārūna, ওয়া মূসা ওয়া হারূনা; m-s-A / ম-স-অ – Musa (Moses) // Mūsā // Cognate: Egyptian: m-s "child, born of"; h-r-n / হ-র-ন – Harun (Aaron) // Hārūn // Cognate: Hebrew: ʾAhărōn "Aaron" [etymology uncertain])

6:84i:

وَكَذَٰلِكَ نَجْزِي الْمُحْسِنِينَ

And thus do We reward the doers of good (wa-kadhālika najzī l-muḥsinīna, ওয়া কাযালিকা নাজ্ঝী ল্-মুহ্সিনীন; j-z-y / জ-য-য় – to reward // najzī // Cognate: Ge'ez: gazaya "to reward"; ḥ-s-n / হ-স-ন – to be good, beautiful // muḥsinīn // Cognate: Aramaic: ḥasan "good, strong")

Linguistic Gloss:

And-We-gifted [w-h-b: 'gave as gift'] to-him Ishaq ['he laughs'] and-Ya'qub ['heel-catcher']. Each [k-l-l] We-guided [h-d-y]. And-Nuh ['rest'] We-guided from before [q-b-l]. And-from his-offspring [dh-r-r: 'scattered seed'→'progeny'] Dawud ['beloved'] and-Sulaiman ['peaceful'], and-Ayyub ['returner'], and-Yusuf ['he will add'], and-Musa [cf. Egyptian 'born of'], and-Harun. And-thus [k-dh-l-k] We-reward [j-z-y] the-good-doers [ḥ-s-n: 'those who perfect/ beautify'].

Tafsīr 6:84: The Lineage of Guidance

Ibn Kathīr explains this verse, following the argument with Abraham's people, lists the prophets gifted to him, establishing a lineage of hidāya (guidance). Sulaiman is named alongside his father Dawud, Ayyub, Yusuf, Musa, and Harun as part of this honored chain. The verse emphasizes that prophethood and guidance are divine gifts bestowed upon chosen families. It connects to 3:33 (Allah chose Adam, Nuh, and Abraham's family), 29:27 (granting prophethood in Abraham's line), 19:58 (prophets from Adam/Nuh/Abraham), and 57:26 (sent Nuh/Ibrahim with Scripture). The Prophet ﷺ, when asked who was most honorable, replied, "Yusuf, prophet of Allah, son of a prophet... son of Abraham, friend of Allah" (Bukhārī), affirming this chain. Revealed in Mecca, this verse reinforced the Prophet's ﷺ own connection to this noble spiritual ancestry. Parallels Genesis 17:19-21 (covenant through Isaac) and Sirach 44-45 (praising the famous men and fathers).

Verse 21:78 – Judgment of the Field

21:78a:

وَدَاوُودَ وَسُلَيْمَانَ

And Dawud and Sulaiman (wa-dāwūda wa-sulaymāna, ওয়া দাঊদা ওয়া সুলাইমানা; d-w-d / দ-ও-দ – Dawud (David) // Dāwūd // Cognate: Hebrew: Dāwīḏ "David, beloved"; s-l-m / স-ল-ম – peace // Sulaymān // Cognate: Hebrew: Šəlōmōh "Solomon, peaceful")

21:78b:

إِذْ يَحْكُمَانِ فِي الْحَرْثِ

when they both judged concerning the field (idh yaḥkumāni fi l-ḥarthi, ইয ইয়াহ্কুমানি ফি ল্-হার্ছি; ḥ-k-m / হ-ক-ম – to judge, rule // yaḥkumāni // Cognate: Hebrew: ḥāḵam "wise, judge"; ḥ-r-th / হ-র-ছ – to cultivate, field // ḥarth // Cognate: Ge'ez: ḥarasa "to plow")

21:78c:

إِذْ نَفَشَتْ فِيهِ

when pastured in it (idh nafashat fīhi, ইয নাফাশাত্ ফীহি; n-f-sh / ন-ফ-শ – to spread out, pasture by night // nafashat // Cognate: Sabaean: nfs¹ "to go forth")

21:78d:

غَنَمُ الْقَوْمِ

the sheep of the people (ghanamu l-qawmi, গানামু ল্-ক্বাওমি; gh-n-m / গ-ন-ম – sheep, flock // ghanam // Cognate: Hebrew: ṣōʾn [semantic link]; q-w-m / ক-ও-ম – to stand, people // qawm // Cognate: Aramaic: qūm "to rise, stand")

21:78e:

وَكُنَّا لِحُكْمِهِمْ شَاهِدِينَ

And We were, to their judgment, witnesses (wa-kunnā li-ḥukmihim shāhidīna, ওয়া কুন্না লিহুক্মিহিম্ শাহিদীন; k-w-n / ক-ও-ন – to be // kunnā // Cognate: Hebrew: kūn "to be established"; ḥ-k-m / হ-ক-ম – to judge // ḥukm // Cognate: see 21:78b; sh-h-d / শ-হ-দ – to witness // shāhidīn // Cognate: Hebrew: ʿēḏ "witness")

Linguistic Gloss:

And-Dawud ['beloved'] and-Sulaiman ['peaceful'], when they-two-judged [ḥ-k-m: 'ruled/decided'] concerning the-plowed-field [ḥ-r-th: 'cultivated land'] when spread-out [n-f-sh: 'pastured without shepherd', often at night] **in-it the-flock [gh-n-m] of-the-people [q-w-m]. And-We-were to-their-judgment [ḥ-k-m] witnesses [sh-h-d: 'present observers'].

Tafsīr 21:78: The Case of the Damaged Field

Ṭabarī and Kathīr detail the incident: a flock of sheep pastured at night (nafashat) in another's field, destroying the crops. Dawud (David), the father, judged that the flock should be given to the field owner as compensation. Sulaiman, the son, offered a different judgment (explained in the next verse). This verse sets the stage, confirming both prophets exercised ḥukm (judgment) and that Allah was shāhid (witness) to their judicial process. It connects to 4:58 (judge with justice), 38:26 (Dawud's authority to judge), 6:114 (Allah as judge), and 40:48 (Allah judges between servants). This highlights Sulaiman's early involvement in dispensing justice. Parallels Exodus 22:5 stating "If a man causes a field... to be eaten... he shall make restitution from the best of his own field."

Verse 21:79 – Inspired Understanding

21:79a:

فَفَهَّمْنَاهَا سُلَيْمَانَ

And We gave Sulaiman the understanding of it (fa-fahhamnāhā sulaymāna, ফাফাহ্হাম্নাহা সুলাইমানা; f-h-m / ফ-হ-ম – to understand // fahhamnā // Cognate: [Cognate: none])

21:79b:

وَكُلًّا آتَيْنَا

And to each [of them] We gave (wa-kullan ātaynā, ওয়া কুল্লাহ্ আতাঈনা; k-l-l / ক-ল-ল – all, each // kull // Cognate: Akkadian: kullatu "all"; A-t-y / অ-ত-য় – to come, give // ātaynā // Cognate: Ugaritic: aty "to come")

21:79c:

حُكْمًا وَعِلْمًا

judgment and knowledge (ḥukman wa-ʿilman, হুক্মাওঁ ওয়া 'ইল্মান্; ḥ-k-m / হ-ক-ম – to judge, wisdom // ḥukm // Cognate: Hebrew: ḥoḵmā "wisdom"; ʿ-l-m / ʿ-ল-ম – to know // ʿilm // Cognate: Aramaic: ʿilmā "knowledge, world")

21:79d:

وَسَخَّرْنَا مَعَ دَاوُودَ

And We subjected with Dawud (wa-sakhkharnā maʿa dāwūda, ওয়া সাখ্খার্না মা'আ দাঊদা; s-kh-r / স-খ-র – to subject, compel // sakhkharnā // Cognate: Aramaic: səḵar "to hire" [semantic shift: 'to bind to service'])

21:79e:

الْجِبَالَ يُسَبِّحْنَ

the mountains to exalt [Us] (al-jibāla yusabbiḥna, আল্-জিবালা ইউসাব্বিহ্না; j-b-l / জ-ব-ল – mountain // jibāl // Cognate: Hebrew: gəḇūl "border, boundary" [often mountains]; s-b-ḥ / স-ব-হ – to praise, glorify // yusabbiḥna // Cognate: Akkadian: šabāḫu "to praise" [disputed])

21:79f:

وَالطَّيْرَ

and the birds (wa-ṭ-ṭayra, ওয়াত্-ত্বোয়াইরা; ṭ-y-r / ত্ব-য়-র – to fly, bird // ṭayr // Cognate: Hebrew: ṣippōr "bird")

21:79g:

وَكُنَّا فَاعِلِينَ

And We were the doers (wa-kunnā fāʿilīna, ওয়া কুন্না ফা'ইলীন; k-w-n / ক-ও-ন – to be // kunnā // Cognate: Hebrew: kūn "to be established"; f-ʿ-l / ফ-ʿ-ল – to do, act // fāʿilīn // Cognate: Syriac: pʿal "to do, work")

Linguistic Gloss:

So-We-made-him-understand-it [f-h-m: 'gave deep comprehension'] Sulaiman. And-to-each [k-l-l] We-gave [A-t-y] wisdom/judgment [ḥ-k-m] and-knowledge [ʿ-l-m]. And-We-compelled-to-service [s-kh-r] with Dawud the-mountains [j-b-l] they-glorify [s-b-ḥ: 'to swim'→'glide in praise'] and-the-birds [ṭ-y-r]. And-We-were doers [f-ʿ-l].

Tafsīr 21:79: Sulaiman's Insight and Dawud's Praise

Qurṭubī explains Sulaiman's superior understanding (fahm): he proposed the flock owner use the flock (milk, wool) while the field owner repaired the field, returning both when the field was restored—a judgment of restoration, not just compensation. The verse affirms both prophets had wisdom (ḥukm) and knowledge (ʿilm), but Sulaiman received a specific, divinely-inspired insight (fahhamnāhā). This connects to 38:30 (Sulaiman as excellent servant), 2:251 (Dawud's wisdom), 27:15 (knowledge given to both), and 4:113 (Allah's bounty of knowledge). The Prophet ﷺ said, "When a judge strives and is correct, he has two rewards... if he strives and is wrong, he has one" (Bukhārī, Muslim), often cited regarding this event. The verse also mentions Dawud's miracle (mountains/birds joining his praise) to show that while Sulaiman excelled in this case, Dawud held immense prophetic stature.

Verse 21:81 – Control of the Wind

21:81a:

وَلِسُلَيْمَانَ الرِّيحَ

And to Sulaiman [We subjected] the wind (wa-li-sulaymāna r-rīḥa, ওয়া লিসুলাইমানা র্রীহা; s-l-m / স-ল-ম – peace // Sulaymān // Cognate: Hebrew: Šəlōmōh "Solomon, peaceful"; r-w-ḥ / র-ও-হ – to blow, wind, spirit // rīḥ // Cognate: Hebrew: rūaḥ "wind, spirit")

21:81b:

عَاصِفَةً

stormy (ʿāṣifatan, 'আসিফাতান্; ʿ-ṣ-f / ʿ-স-ফ – to blow violently, storm // ʿāṣifa // Cognate: Hebrew: sūfāh "storm-wind")

21:81c:

تَجْرِي بِأَمْرِهِ

running by his command (tajrī bi-amrihī, তাজরূ বিআম্রিহী; j-r-y / জ-র-য় – to flow, run // tajrī // Cognate: Syriac: grā "to flow"; A-m-r / অ-ম-র – to command // amr // Cognate: Ugaritic: amr "to speak, command")

21:81d:

إِلَى الْأَرْضِ

to the land (ilā l-arḍi, ইলা ল্-আরদ্বি; A-r-ḍ / অ-র-দ – earth, land // arḍ // Cognate: Aramaic: ʾarʿā "earth")

21:81e:

الَّتِي بَارَكْنَا فِيهَا

which We have blessed (allatī bālaknā fīhā, আল্লাতী বারাক্না ফীহা; b-r-k / ব-র-ক – to bless, increase // bāraknā // Cognate: Hebrew: bēraḵ "to bless")

21:81f:

وَكُنَّا بِكُلِّ شَيْءٍ

And We are, of all things, (wa-kunnā bi-kulli shayʾin, ওয়া কুন্না বিকুল্লি শাই'ইন্; k-w-n / ক-ও-ন – to be // kunnā // Cognate: Hebrew: kūn "to be established"; k-l-l / ক-ল-ল – all // kull // Cognate: Akkadian: kullatu "all"; sh-y-A / শ-য়-অ – thing, will // shay' // Cognate: [Cognate: none])

21:81g:

عَالِمِينَ

All-Knowing (ʿālimīna, 'আলিমীন; ʿ-l-m / ʿ-ল-ম – to know // ʿālimīn // Cognate: Aramaic: ʿilmā "knowledge, world")

Linguistic Gloss:

And-to-Sulaiman ['peaceful'] the-wind [r-w-ḥ: 'wind/breath'; cf. Hebrew rūaḥ], stormy/violent [ʿ-ṣ-f: 'raging'], running [j-r-y: 'flowing'] by-his-command [A-m-r] to the-land [A-r-ḍ] which We-blessed [b-r-k] in-it. And-We-were of-every thing [sh-y-A] knowers [ʿ-l-m].

Tafsīr 21:81: The Subjected Storm-Wind

Following the mention of Dawud's miracle, this verse details Sulaiman's: control over the "stormy" wind (rīḥ ʿāṣifa). Al-Qurṭubī suggests it was both stormy in potential but gentle (rukhāʾ in 38:36) by his command. It ran (tajrī) to the "blessed land" (Jerusalem/Syria) from wherever he was, returning him swiftly from expeditions. This establishes his unique dominion over nature, a gift from Allah. It connects to 34:12 (wind's month-long journey), 38:36 (wind blowing gently), 27:17 (jinn/birds in his army), and 7:57 (wind as harbinger of mercy). This power is attributed solely to Allah's will (bi-amrihī). Parallels 1 Kings 18:45 (wind and rain) and Psalm 148:8 (stormy wind fulfilling His word), but the Qur'ān specifies this control was given to Sulaiman personally, underscoring his unique station.

Verse 21:82 – The Subservient Devils

21:82a:

وَمِنَ الشَّيَاطِينِ

And among the devils (wa-mina sh-shayāṭīni, ওয়া মিনা শ্-শায়াত্বীনি; sh-y-ṭ / শ-য়-ত্ব – to burn, deviate // shayāṭīn // Cognate: Ethiopic: sayṭān "satan")

21:82b:

مَن يَغُوصُونَ لَهُ

were those who dived for him (man yaghūṣūna lahū, মান্ ইয়াগূসূনা লাহূ; gh-w-ṣ / গ-ও-স – to dive, submerge // yaghūṣūna // Cognate: [Cognate: none])

21:82c:

وَيَعْمَلُونَ عَمَلًا

and did work (wa-yaʿmalūna ʿamalan, ওয়া ইয়া'মালূনা 'আমালান্; ʿ-m-l / ʿ-ম-ল – to work, do // yaʿmalūna ʿamalan // Cognate: Hebrew: ʿāmāl "toil, labor")

21:82d:

دُونَ ذَٰلِكَ

other than that (dūna dhālika, দূনা যালিকা; d-w-n / দ-ও-ন – below, besides // dūna // Cognate: Aramaic: dūn "below")

21:88e:

وَكُنَّا لَهُمْ حَافِظِينَ

And We were, of them, a Guard (wa-kunnā lahum ḥāfiẓīna, ওয়া কুন্না লাহুম্ হাফিযীন; k-w-n / ক-ও-ন – to be // kunnā // Cognate: Hebrew: kūn "to be established"; ḥ-f-ẓ / হ-ফ-য – to guard, preserve // ḥāfiẓīn // Cognate: Aramaic: ḥap̄ā "to cover, protect")

Linguistic Gloss:

And-from the-deviaters [sh-y-ṭ] (were) those-who dive [gh-w-ṣ: 'plunge'] for-him and-they-work [ʿ-m-l] a-work [ʿ-m-l] besides/other-than [d-w-n] that. And-We-were for-them Guardians [ḥ-f-ẓ: 'preservers/controllers'].

Tafsīr 21:82: The Shackled Workforce

Ibn Kathīr explains this verse details Sulaiman's control over the shayāṭīn (devils/jinn), a power also mentioned in 38:37. They performed tasks for him, specifically "diving" (yaghūṣūn)—likely for pearls and treasures—and "other works" (as detailed in 34:13: building fortresses, basins, etc.). The crucial phrase is wa-kunnā lahum ḥāfiẓīn ("We were their Guard"), signifying that these rebellious forces were compelled by Allah's power, not Sulaiman's own, and were prevented from escaping or disobeying him. It connects to 34:12-13 (jinn working) and 38:37-38 (builders, divers, and others fettered). This power reinforces his unique kingdom (38:35) and counters the slander (2:102) that he was a sorcerer allied with devils; rather, he was their divinely-appointed master and jailer. Parallels the non-canonical Testament of Solomon, which describes him binding demons to build the Temple, though the Qur'ānic account is free of magic and emphasizes Allah's direct control.

Verse 27:15 – The Gift of Knowledge

27:15a:

وَلَقَدْ آتَيْنَا دَاوُودَ

And We certainly gave Dawud (wa-laqad ātaynā dāwūda, ওয়া লাক্বাদ্ আতাঈনা দাঊদা; A-t-y / অ-ত-য় – to come, give // ātaynā // Cognate: Ugaritic: aty "to come"; d-w-d / দ-ও-দ – Dawud (David) // Dāwūd // Cognate: Hebrew: Dāwīḏ "David, beloved")

27:15b:

وَسُلَيْمَانَ عِلْمًا

and Sulaiman knowledge (wa-sulaymāna ʿilman, ওয়া সুলাইমানা 'ইল্মান্; s-l-m / স-ল-ম – peace // Sulaymān // Cognate: Hebrew: Šəlōmōh "Solomon, peaceful"; ʿ-l-m / ʿ-ল-ম – to know // ʿilm // Cognate: Aramaic: ʿilmā "knowledge, world")

27:15c:

وَقَالَا الْحَمْدُ لِلَّهِ

And they both said: "All praise is to Allah" (wa-qālā l-ḥamdu lillāhi, ওয়া ক্বালা ল্-হাম্দু লিল্লা-হি; q-w-l / ক-ও-ল – to say // qālā // Cognate: Aramaic: qālā "voice"; ḥ-m-d / হ-ম-দ – to praise // ḥamd // Cognate: Syriac: ḥamdā "praise"; A-l-h / অ-ল-হ – God // Allah // Cognate: Aramaic: ʾĔlāhā "God")

27:15d:

الَّذِي فَضَّلَنَا

Who has favored us (alladhī faḍḍalanā, আল্লাযী ফাদ্দালানা; f-ḍ-l / ফ-দ-ল – to exceed, favor // faḍḍala // Cognate: [Cognate: none])

27:15e:

عَلَىٰ كَثِيرٍ مِّنْ عِبَادِهِ

over many of His servants (ʿalā kathīrin min ʿibādihī, 'আলা কাছীরিম্ মিন্ 'ইবাদিহী; k-th-r / ক-ছ-র – many, much // kathīr // Cognate: Hebrew: kabbīr "great, many"; ʿ-b-d / ʿ-ব-দ – to serve, worship // ʿibād // Cognate: Aramaic: ʿeḇed "servant")

27:15f:

الْمُؤْمِنِينَ

the believers (al-muʾminīna, আল্-মু'মিনীন; A-m-n / অ-ম-ন – to be secure, believe // muʾminīn // Cognate: Hebrew: heʾĕmīn "to believe")

Linguistic Gloss:

And-certainly We-gave [A-t-y] Dawud ['beloved'] and-Sulaiman ['peaceful'] knowledge [ʿ-l-m]. And-they-two-said [q-w-l], "The-Praise [ḥ-m-d] (is) for-Allah Who has-favored-us [f-ḍ-l: 'gave excess/bounty'] over many [k-th-r] from His-servants [ʿ-b-d], the-believers" [A-m-n].

Tafsīr 27:15: The Gratitude for Knowledge

Ibn Kathīr notes this verse introduces Sulaiman's main story by highlighting the foundation of his (and his father's) kingdom: ʿilm (knowledge) given by Allah. This knowledge included justice (21:79), the speech of animals (27:16), and governance. Their immediate response was al-ḥamd (praise), attributing their "favor" (faḍl) not to their own merit but to Allah's grace, and identifying themselves as muʾminīn (believers). This establishes their piety as the basis for their unique gifts. It connects to 21:79 (judgment/knowledge), 34:10 (grace to Dawud), 38:30 (excellent servant), and 17:85 (mankind given little knowledge). This attitude of humility contrasts sharply with rulers who attribute power to themselves (e.g., Pharaoh 79:24, Qarun 28:78). Parallels 1 Kings 3:9-12 where Solomon asks for a "hearing heart to judge," which pleases God more than riches, and 1 Chronicles 29:11-13 where David praises God as the source of all greatness and power.

Verse 27:16 – The Inheritance and Speech of Birds

27:16a:

وَوَرِثَ سُلَيْمَانُ دَاوُودَ

And Sulaiman inherited from Dawud (wa-waritha sulaymānu dāwūda, ওয়া ওয়ারিছা সুলাইমানু দাঊদা; w-r-th / ও-র-ছ – to inherit // waritha // Cognate: Hebrew: yāraš "to inherit, possess"; s-l-m / স-ল-ম – peace // Sulaymān // Cognate: Hebrew: Šəlōmōh "Solomon, peaceful"; d-w-d / দ-ও-দ – Dawud (David) // Dāwūd // Cognate: Hebrew: Dāwīḏ "David, beloved")

27:16b:

وَقَالَ يَا أَيُّهَا النَّاسُ

And he said: "O people," (wa-qāla yā ayyuhā n-nāsu, ওয়া ক্বালা ইয়া আইয়্যুহা ন্-নাসু; q-w-l / ক-ও-ল – to say // qāla // Cognate: Aramaic: qālā "voice"; n-w-s / ন-ও-স – human being // nās // Cognate: Aramaic: ʾĕnāš "man")

27:16c:

عُلِّمْنَا مَنطِقَ الطَّيْرِ

"we have been taught the speech of the birds" (ʿullimnā manṭiqa ṭ-ṭayri, 'উল্লিম্না মান্-ত্বিক্বাত্-ত্বোয়াইরি; ʿ-l-m / ʿ-ল-ম – to know // ʿullimnā // Cognate: Hebrew: lāmaḏ "to learn, teach"; n-ṭ-q / ন-ত্ব-ক – to speak, utter // manṭiq // Cognate: [Cognate: none]; ṭ-y-r / ত্ব-য়-র – to fly, bird // ṭayr // Cognate: Hebrew: ṣippōr "bird")

27:16d:

وَأُوتِينَا مِن كُلِّ شَيْءٍ

"and we have been given from every thing" (wa-ūtīnā min kulli shayʾin, ওয়া ঊতীনা মিন্ কুল্লি শাই'ইন্; A-t-y / অ-ত-য় – to come, give // ūtīnā // Cognate: Ugaritic: aty "to come"; k-l-l / ক-ল-ল – all // kull // Cognate: Akkadian: kullatu "all"; sh-y-A / শ-য়-অ – thing, will // shay' // Cognate: [Cognate: none])

27:16e:

إِنَّ هَٰذَا لَهُوَ الْفَضْلُ

"Indeed, this truly is the manifest favor" (inna hādhā la-huwa l-faḍlu, ইন্না হাযা লাহুওয়া ল্-ফাদ্বলু; f-ḍ-l / ফ-দ-ল – to exceed, favor // faḍl // Cognate: [Cognate: none])

27:16f:

الْمُبِينُ

the manifest (al-mubīnu, আল্-মুবীন্; b-y-n / ব-য়-ন – to be clear, manifest // mubīn // Cognate: Aramaic: bəyān "clarification")

Linguistic Gloss:

And-inherited [w-r-th: cf. Hebrew yāraš] Sulaiman ['peaceful'] from-Dawud ['beloved']. And-he-said, "O the-people [n-w-s], we-were-taught [ʿ-l-m] the-speech/logic [n-ṭ-q] of-the-birds [ṭ-y-r]. And-we-were-given [A-t-y] from every thing [k-l-l sh-y-A]. Indeed this, it-is the-favor [f-ḍ-l] the-manifest" [b-y-n: 'clear'].

Tafsīr 27:16: The Prophetic Inheritance

Exegetes like Ṭabarī clarify that Sulaiman inherited prophethood and knowledge (al-nubuwwa wa-l-ʿilm) from Dawud, not merely wealth, as prophets do not bequeath material possessions (per the hadith, "We [prophets] do not leave inheritance, what we leave is charity" - Bukhārī). Sulaiman, announcing Allah's bounty, specifies two gifts: ʿullimnā manṭiq al-ṭayr (taught the "speech/logic" of birds) and ūtīnā min kulli shayʾ (given "from" everything, i.e., a portion of all that a king needs). He frames these as faḍl mubīn (manifest favor). This connects to 27:15 (gift of knowledge), 21:79 (special understanding), and 19:6 (Ya'qub inheriting from Zakariyya - spiritual inheritance). This public declaration of God's gifts serves as an act of gratitude (shukr). Parallels 1 Kings 4:29, 33, describing Solomon's wisdom, his "speaking of trees... and birds."

Verse 27:17 – The Grand Army

27:17a:

وَحُشِرَ لِسُلَيْمَانَ

And were gathered for Sulaiman (wa-ḥushira li-sulaymāna, ওয়া হুশিরা লিসুলাইমানা; ḥ-sh-r / হ-শ-র – to gather, assemble // ḥushira // Cognate: Ge'ez: ḥasara "to gather, collect")

27:17b:

جُنُودُهُ مِنَ الْجِنِّ

his hosts of the jinn (junūduhū mina l-jinni, জুনূদুহূ মিনা ল্-জিন্ন; j-n-d / জ-ন-দ – army, host // junūd // Cognate: Persian: gund "army"; j-n-n / জ-ন-ন – to hide, conceal // jinn // Cognate: Aramaic: ginnāyā "spirit")

27:17c:

وَالْإِنسِ وَالطَّيْرِ

and men and the birds (wa-l-insi wa-ṭ-ṭayri, ওয়া ল্-ইন্সি ওয়াত্-ত্বোয়াইরি; A-n-s / অ-ন-স – human, mankind // ins // Cognate: Hebrew: ʾĕnōš "man"; ṭ-y-r / ত্ব-য়-র – to fly, bird // ṭayr // Cognate: Hebrew: ṣippōr "bird")

27:17d:

فَهُمْ يُوزَعُونَ

and they were arrayed in order (fa-hum yūzaʿūna, ফাহুম্ ইউঝা'ঊন; w-z-ʿ / ও-য-ʿ – to distribute, check, hold in order // yūzaʿūn // Cognate: [Cognate: none])

Linguistic Gloss:

And-were-gathered [ḥ-sh-r] for-Sulaiman his-armies [j-n-d] from the-hidden-ones [j-n-n: 'jinn'] and-the-mankind [A-n-s] and-the-birds [ṭ-y-r], so-they were-kept-in-order [w-z-ʿ: 'restrained/marshaled from front to rear'].

Tafsīr 27:17: The Threefold Host

This verse depicts the unique nature of Sulaiman's kingdom: his army (junūd) was composed of three distinct divisions: jinn, humans, and birds. The term ḥushira (were gathered) implies a divine mobilization, not just human effort. The term yūzaʿūn is critical: Al-Qurṭubī explains it means they were held in disciplined ranks, with the front ranks being stopped to allow the rear ranks to catch up, denoting a massive, perfectly organized, and controlled force. This connects to his dominion in 21:81-82 (wind/devils) and 38:36-38 (jinn/wind). This imagery of a supernatural army serves as the backdrop for the subsequent narrative of the ant. Parallels 1 Kings 4:26 (Solomon's chariots and horsemen) but expands the dominion into the unseen realms and the sky, highlighting the Qur'ānic depiction of his unparalleled mulk (kingdom).

Verse 27:18 – The Valley of the Ants

27:18a:

حَتَّىٰ إِذَا أَتَوْا

Until, when they came (ḥattā idhā ataw, হাত্তা ইযা আতাও; ḥ-t-t / হ-ত-ত – until // ḥattā // Cognate: [Cognate: none]; A-t-y / অ-ত-য় – to come // ataw // Cognate: Ugaritic: aty "to come")

27:18b:

عَلَىٰ وَادِ النَّمْلِ

upon the valley of the ants (ʿalā wādi n-namli, 'আলা ওয়াদিন্-নাম্লি; w-d-y / ও-দ-য় – valley, watercourse // wād // Cognate: Hebrew: gaiʾ "valley" [semantic link]; n-m-l / ন-ম-ল – ant // naml // Cognate: Hebrew: nəmālāh "ant")

27:18c:

قَالَتْ نَمْلَةٌ

an ant said (qālat namlatun, ক্বালাত্ নাম্লাতুন্; q-w-l / ক-ও-ল – to say // qālat // Cognate: Aramaic: qālā "voice"; n-m-l / ন-ম-ল – ant // namla // Cognate: see 27:18b)

27:18d:

يَا أَيُّهَا النَّمْلُ

"O ants," (yā ayyuhā n-namlu, ইয়া আইয়্যুহা ন্-নাম্লু; n-m-l / ন-ম-ল – ant // naml // Cognate: see 27:18b)

27:18e:

ادْخُلُوا مَسَاكِنَكُمْ

"enter your dwellings" (udkhulū masākinakum, উদ্খুলূ মাসাকিনাকুম্; d-kh-l / দ-খ-ল – to enter // udkhulū // Cognate: Aramaic: dḵal "to enter"; s-k-n / স-ক-ন – to dwell, be still // masākin // Cognate: Hebrew: miškān "dwelling, tabernacle")

27:18f:

لَا يَحْطِمَنَّكُمْ

"lest they crush you" (lā yaḥṭimannakum, লা ইয়াহ্ত্বিমান্নাকুম্; ḥ-ṭ-m / হ-ত্ব-ম – to smash, shatter // yaḥṭimanna // Cognate: [Cognate: none])

27:18g:

سُلَيْمَانُ وَجُنُودُهُ

"Sulaiman and his hosts" (sulaymānu wa-junūduhū, সুলাইমানু ওয়া জুনূদুহূ; s-l-m / স-ল-ম – peace // Sulaymān // Cognate: Hebrew: Šəlōmōh "Solomon, peaceful"; j-n-d / জ-ন-দ – army, host // junūd // Cognate: Persian: gund "army")

27:18h:

وَهُمْ لَا يَشْعُرُونَ

"while they do not perceive" (wa-hum lā yashʿurūna, ওয়াহুম্ লা ইয়াশ্'উরূন্; sh-ʿ-r / শ-ʿ-র – to perceive, feel, know // yashʿurūn // Cognate: Hebrew: śāʿar "to think, reckon" [disputed])

Linguistic Gloss:

Until when they-came [A-t-y] upon Valley [w-d-y] (of) the-Ants [n-m-l]. Said [q-w-l] an-ant (fem.) [n-m-l], "O the-ants [n-m-l], enter [d-kh-l] your-dwellings [s-k-n; cf. Hebrew miškān] lest he-shatter-you [ḥ-ṭ-m] Sulaiman and-his-armies [j-n-d], while-they not perceive" [sh-ʿ-r].

Tafsīr 27:18: The Ant's Warning

This verse demonstrates the application of Sulaiman's knowledge (27:16). As his massive, ordered army (27:17) moves, they reach a valley of ants. A single ant (namlatun, grammatically feminine) communicates, warning her colony to enter their "dwellings" (masākin) to avoid being "shattered" (yaḥṭimannakum—a term for breaking brittle objects) by Sulaiman and his army. Crucially, the ant excuses the army: wa-hum lā yashʿurūn ("while they do not perceive"), showing she understood their lack of ill-intent. Ṭabarī notes this highlights the ant's intelligence and Sulaiman's ability to perceive this micro-level event. It connects to 6:38 (nations like ants are communities) and 41:21 (skins testifying). This famous narrative, unique to the Qur'ān, establishes Sulaiman's acute awareness and the theme of universal communication.

Verse 27:19 – Sulaiman's Smile

27:19a:

فَتَبَسَّمَ ضَاحِكًا

So he smiled, laughing (fa-tabassama ḍāḥikan, ফাতাবাস্সামা দ্বোয়াহিকান্; b-s-m / ব-স-ম – to smile // tabassama // Cognate: [Cognate: none]; ḍ-ḥ-k / দ-হ-ক – to laugh // ḍāḥikan // Cognate: Hebrew: ṣāḥaq "to laugh")

27:19b:

مِّن قَوْلِهَا

at her speech (min qawlihā, মিন্ ক্বাওলিহা; q-w-l / ক-ও-ল – to say, speech // qawl // Cognate: Aramaic: qālā "voice")

27:19c:

وَقَالَ رَبِّ أَوْزِعْنِي

and said: "My Lord, enable me" (wa-qāla rabbi awziʿnī, ওয়া ক্বালা রব্বি আওঝি'নী; r-b-b / র-ব-ব – lord, sustainer // rabb // Cognate: Hebrew: rab "master"; w-z-ʿ / ও-য-ʿ – to distribute, check, inspire // awziʿnī // Cognate: [Cognate: none])

27:19d:

أَنْ أَشْكُرَ نِعْمَتَكَ

"that I may be grateful for Your favor" (an ashkura niʿmataka, আন্ আশ্কুরা নি'মাতাকা; sh-k-r / শ-ক-র – to be thankful // ashkura // Cognate: Akkadian: šukru "gratitude"; n-ʿ-m / ন-ʿ-ম – comfort, favor // niʿma // Cognate: Hebrew: nāʿīm "pleasant")

27:19e:

الَّتِي أَنْعَمْتَ عَلَيَّ

"which You have bestowed upon me" (allatī anʿamta ʿalayya, আল্লাতী আন্'আম্তা 'আলাইয়্যা; n-ʿ-m / ন-ʿ-ম – to bestow favor // anʿamta // Cognate: see 27:19d)

27:19f:

وَعَلَىٰ وَالِدَيَّ

"and upon my parents" (wa-ʿalā wālidayya, ওয়া 'আলা ওয়ালিদাইয়্যা; w-l-d / ও-ল-দ – to beget, parent // wālidayn // Cognate: Hebrew: yeleḏ "child")

27:19g:

وَأَنْ أَعْمَلَ صَالِحًا

"and that I may do righteousness" (wa-an aʿmala ṣāliḥan, ওয়া আন্ আ'মালা স্যালিহান্; ʿ-m-l / ʿ-ম-ল – to work, do // aʿmala // Cognate: Hebrew: ʿāmāl "toil, labor"; ṣ-l-ḥ / স-ল-হ – to be good, righteous // ṣāliḥ // Cognate: Syriac: ṣlā "to be fit, worthy")

27:19h:

تَرْضَاهُ

"which You approve" (tarḍāhu, তার্ দ্বোয়াহু; r-ḍ-w / র-দ-ও – to be pleased with // tarḍā // Cognate: [Cognate: none])

27:19i:

وَأَدْخِلْنِي بِرَحْمَتِكَ

"And admit me by Your mercy" (wa-adkhilnī bi-raḥmatika, ওয়া আদ্খিল্নী বিরাহ্মাতিকা; d-kh-l / দ-খ-ল – to enter // adkhilnī // Cognate: Aramaic: dḵal "to enter"; r-ḥ-m / র-হ-ম – mercy, womb // raḥma // Cognate: Hebrew: raḥămīm "mercy")

27:19j:

فِي عِبَادِكَ الصَّالِحِينَ

"among Your righteous servants" (fī ʿibādika ṣ-ṣāliḥīna, ফী 'ইবাদিকাস্-স্যালিহীন্; ʿ-b-d / ʿ-ব-দ – to serve, worship // ʿibād // Cognate: Aramaic: ʿeḇed "servant"; ṣ-l-ḥ / স-ল-হ – to be good, righteous // ṣāliḥīn // Cognate: see 27:19g)

Linguistic Gloss:

So-he-smiled [b-s-m] laughing [ḍ-ḥ-k] from her-speech [q-w-l]. And-he-said, "My-Lord [r-b-b], arouse/direct-me [w-z-ʿ] that I-may-be-grateful [sh-k-r] (for) Your-favor [n-ʿ-m] which You-favored [n-ʿ-m] upon-me and-upon my-two-parents [w-l-d], and-that I-may-work [ʿ-m-l] righteousness [ṣ-l-ḥ] You-are-pleased-with [r-ḍ-w]. And-enter-me [d-kh-l] by-Your-mercy [r-ḥ-m] among Your-servants [ʿ-b-d] the-righteous" [ṣ-l-ḥ].

Tafsīr 27:19: The Prophet's Prayer of Gratitude

This is the climax of the ant incident. Sulaiman understands the ant's speech, and his reaction is tabassama ḍāḥikan (smiling, laughing). Al-Rāzī suggests he smiled at the ant's intelligence and laughed at the precision of its warning. Instantly, this display of miraculous knowledge prompts him not to arrogance, but to prayer. He asks Allah (Rabbi) for awziʿnī (impetus/inspiration) to be grateful (shukr) for the favor on him and his parents (Dawud), to perform ṣāliḥ (righteous deeds) that tarḍāhu (He is pleased with), and to be admitted by raḥma (mercy) among the ṣāliḥīn. It connects to 46:15 (a similar prayer for gratitude), 27:15 (his initial gratitude), and 38:30 (an excellent servant, ever-returning). This verse serves as the definitive Qur'ānic portrait of Sulaiman's inner character: a king of unparalleled power whose immediate instinct upon witnessing miracles is profound humility and a desire for righteousness.

Verse 27:20 – The Inspection of the Birds

27:20a:

وَتَفَقَّدَ الطَّيْرَ

And he inspected the birds (wa-tafaqqada ṭ-ṭayra, ওয়া তাফাক্ক্বাদা ত্ব্-ত্বোয়াইরা; f-q-d / ফ-ক-দ – to seek, miss, inspect // tafaqqada // Cognate: Syriac: pqaḏ "to command, inspect"; ṭ-y-r / ত্ব-য়-র – to fly, bird // ṭayr // Cognate: Hebrew: ṣippōr "bird")

27:20b:

فَقَالَ مَا لِيَ

and he said, "What is [wrong] with me" (fa-qāla mā liya, ফাক্বালা মা লিয়া; q-w-l / ক-ও-ল – to say // qāla // Cognate: Aramaic: qālā "voice"; m-A / ম-আ – what // mā // Cognate: Hebrew: māh "what")

27:20c:

لَا أَرَى الْهُدْهُدَ

"that I do not see the hoopoe?" (lā arā l-hudhuda, লা আরা ল্-হুদ্হুদা; l-A / ল-আ – not // lā // Cognate: Ugaritic: l- "not"; r-A-y / র-অ-য় – to see // arā // Cognate: Hebrew: rāʾāh "to see"; h-d-h-d / হ-দ-হ-দ – hoopoe // hudhud // Cognate: Syriac: haddhaddā "hoopoe" [onomatopoeic])

27:20d:

أَمْ كَانَ مِنَ الْغَائِبِينَ

"Or is he among the absent?" (am kāna mina l-ghāʾibīna, আম্ কানা মিনাল্-গা-'ইবীন; A-m / অ-ম – or // am // Cognate: [Cognate: none]; k-w-n / ক-ও-ন – to be // kāna // Cognate: Hebrew: kūn "to be established"; gh-y-b / গ-য়-ব – to be absent, hidden // ghāʾibīn // Cognate: Aramaic: ʿaybā "shame, hidden defect")

Linguistic Gloss:

And-he-inspected/sought [t-f-q-d: 'to check a roster'] the-birds [ṭ-y-r]. Then-he-said, "What (is) to-me [mā liya] (that) not I-see [r-A-y] the-hoopoe [h-d-h-d: onomatopoeic; cf. Syriac haddhaddā]? Or [am] is-he from the-absent-ones [gh-y-b]?"

Tafsīr 27:20: The Missing Soldier

Ṭabarī explains that following the incident with the ant (27:18-19), Sulaiman reviewed his hosts, demonstrating meticulous governance. The term tafaqqada (he inspected) implies a formal review of his avian division. He immediately noticed the specific, unauthorized absence of the hudhud (hoopoe). His query, "Or is he among the absent?" confirms the bird was missing from its post. This inspection highlights the perfect order of his kingdom (27:17) and sets the dramatic tension for the hoopoe's return. This scene, unique to the Qur'ān, underscores Sulaiman's vigilance as a commander.

Verse 27:21 – The Stern Ultimatum

27:21a:

لَأُعَذِّبَنَّهُ عَذَابًا شَدِيدًا

"I will surely punish him with a severe punishment" (la-uʿadhdhibannahū ʿadhāban shadīdan, লা'উ'আয্যিবান্নাহূ 'আযাবান্ শাদীদান্; ʿ-dh-b / ʿ-য-ব – to punish // ʿadhāb // Cognate: [Cognate: none]; sh-d-d / শ-দ-দ – to be strong, hard // shadīd // Cognate: Hebrew: šāḏaḏ "to destroy")

27:21b:

أَوْ لَأَاْذْبَحَنَّهُ

"or I will surely slaughter him" (aw la-adhbaḥannahū, আও লা'আয্বাহান্নাহূ; A-w / অ-ও – or // aw // Cognate: Ugaritic: ō "or"; dh-b-ḥ / য-ব-হ – to slaughter // adhbaḥanna // Cognate: Hebrew: zāḇaḥ "to sacrifice, slaughter")

27:21c:

أَوْ لَيَأْتِيَنِّي

"or he must surely bring me" (aw la-yaʾtiyannī, আও লাইয়া'তিয়ান্নী; A-w / অ-ও – or // aw // Cognate: see 27:21b; A-t-y / অ-ত-য় – to come // yaʾtiyannī // Cognate: Ugaritic: aty "to come")

27:21d:

بِسُلْطَانٍ مُّبِينٍ

"a clear authorization" (bi-sulṭānin mubīnin, বিসুল্ত্বানিম্ মুবীন্; s-l-ṭ / স-ল-ত্ব – power, authority // sulṭān // Cognate: Aramaic: šulṭānā "authority"; b-y-n / ব-য়-ন – to be clear, manifest // mubīn // Cognate: Aramaic: bəyān "clarification")

Linguistic Gloss:

"I-will-surely-punish-him [ʿ-dh-b] a-punishment [ʿ-dh-b] severe [sh-d-d; cf. Hebrew šāḏaḏ 'destroy'] or I-will-surely-slaughter-him [dh-b-ḥ; cf. Hebrew zāḇaḥ 'sacrifice'] or he-must-surely-come-to-me [A-t-y] with an-authority [s-l-ṭ; cf. Aramaic šulṭānā] clear" [b-y-n].

Tafsīr 27:21: The Ruler's Justice

Sulaiman's response to the unauthorized absence (27:20) is not tyranny but the implementation of military law. He lays out three options for the AWOL soldier: a severe punishment (ʿadhāban shadīdan—Ibn Kathīr suggests plucking feathers), execution (adhbaḥannahū), or a sulṭān mubīn (a clear, authoritative excuse). This demonstrates that his kingdom was based on justice and accountability, not impulse. This connects to 4:58 (judge with justice) and 21:78 (his history of judgment). The demand for a "clear authorization" sets the high burden of proof that the hoopoe must now meet to save its life.

Verse 27:22 – The Hoopoe's Return

27:22a:

فَمَكَثَ غَيْرَ بَعِيدٍ

So he [the hoopoe] stayed not long (fa-makatha ghayra baʿīdin, ফামাকাসা গাইরা বা'ঈদ্; m-k-th / ম-ক-ছ – to stay, remain // makatha // Cognate: [Cognate: none]; gh-y-r / গ-য়-র – other than, not // ghayra // Cognate: [Cognate: none]; b-ʿ-d / ব-ʿ-দ – far, distant // baʿīd // Cognate: Ugaritic: bʿd "behind")

27:22b:

فَقَالَ أَحَطتُ

and said, "I have encompassed" (fa-qāla aḥaṭ-tu, ফাক্বালা আহাত্ব্তু; q-w-l / ক-ও-ল – to say // qāla // Cognate: Aramaic: qālā "voice"; ḥ-w-ṭ / হ-ও-ত্ব – to encircle, comprehend // aḥaṭ-tu // Cognate: Hebrew: ḥūṭ "thread, cord" [semantic link: 'to bind/encircle'])

27:22c:

بِمَا لَمْ تُحِطْ بِهِ

"that which you have not encompassed" (bi-mā lam tuḥiṭ bihī, বিমা লাম্ তুহিত্ব্ বিহী; ḥ-w-ṭ / হ-ও-ত্ব – to encircle, comprehend // tuḥiṭ // Cognate: see 27:22b)

27:22d:

وَجِئْتُكَ مِن سَبَإٍ

"and I have come to you from Saba'" (wa-jiʾtuka min sabaʾin, ওয়া জি'তুকা মিন্ সাবা'ইন্; j-y-A / জ-য়-অ – to come // jiʾtuka // Cognate: [Cognate: none]; s-b-A / স-ব-অ – Saba' (Sheba) // Sabaʾ // Cognate: Sabaean: S¹Bʾ "Saba'")

27:22e:

بِنَبَإٍ يَقِينٍ

"with certain news" (bi-nabaʾin yaqīnin, বিনাবা'ইইঁ ইয়াক্বীন্; n-b-A / ন-ব-অ – news, announcement // nabaʾ // Cognate: Hebrew: nāḇīʾ "prophet" [one who brings news]; y-q-n / য়-ক-ন – to be certain // yaqīn // Cognate: [Cognate: none])

Linguistic Gloss:

So-he-remained [m-k-th] not [ghayra] far/long [b-ʿ-d]. Then-he-said, "I-have-encompassed [ḥ-w-ṭ: 'surrounded/comprehended'] what not you-encompassed [ḥ-w-ṭ] **with-it. And-I-came-to-you [j-y-A] from Saba' [s-b-A; cf. Sabaean S¹Bʾ] with news [n-b-A] certain" [y-q-n].

Tafsīr 27:22: The Confident Report

The hoopoe returns quickly (ghayra baʿīd). As noted by Al-Rāzī, it addresses the mighty king Sulaiman with shocking confidence, immediately presenting its sulṭān mubīn (27:21). It claims aḥaṭ-tu bimā lam tuḥiṭ bihī ("I have comprehended what you have not"), boldly stating that it possesses knowledge the prophet-king does not. It specifies this is nabaʾ yaqīn (certain news) from Sabaʾ (Sheba, in Yemen). This connects to 27:15 (Sulaiman's gift of knowledge) but demonstrates that such knowledge is not absolute. The rhyming words Sabaʾ and nabaʾ add rhetorical weight.

Verse 27:23 – The Queen of Sheba

27:23a:

إِنِّي وَجَدتُّ امْرَأَةً

"Indeed, I found a woman" (innī wajadtu mraʾatan, ইন্নী ওয়াজাত্তুম্ রা'আতান্; A-n-n / অ-ন-ন – indeed // innī // Cognate: Hebrew: hinnēh "behold"; w-j-d / ও-জ-দ – to find // wajadtu // Cognate: [Cognate: none]; m-r-A / ম-র-অ – woman, person // imraʾa // Cognate: [Cognate: none])

27:23b:

تَمْلِكُهُمْ

"ruling them" (tamlikuhum, তাম্লিকুহুম্; m-l-k / ম-ল-ক – to possess, rule // tamliku // Cognate: Aramaic: malkū "kingdom")

27:23c:

وَأُوتِيَتْ مِن كُلِّ شَيْءٍ

"and she has been given from every thing" (wa-ūtiyat min kulli shayʾin, ওয়া ঊতিয়াত্ মিন্ কুল্লি শাই'ইন্; A-t-y / অ-ত-য় – to come, give // ūtiyat // Cognate: Ugaritic: aty "to come"; k-l-l / ক-ল-ল – all // kull // Cognate: Akkadian: kullatu "all"; sh-y-A / শ-য়-অ – thing, will // shay' // Cognate: [Cognate: none])

27:23d:

وَلَهَا عَرْشٌ عَظِيمٌ

"and she has a magnificent throne" (wa-lahā ʿarshun ʿaẓīmun, ওয়া লাহা 'আর্শুন্ 'আযীম্; ʿ-r-sh / ʿ-র-শ – to erect, throne // ʿarsh // Cognate: Ugaritic: ʿrš "couch, bed"; ʿ-ẓ-m / ʿ-য-ম – to be great, mighty // ʿaẓīm // Cognate: Hebrew: ʿāṣum "mighty")

Linguistic Gloss:

"Indeed-I [innī] I-found [w-j-d] a-woman [m-r-A] ruling-them [m-l-k]. And-she-was-given [A-t-y] from every thing [k-l-l sh-y-A]. And-for-her (is) a-throne [ʿ-r-sh] magnificent" [ʿ-ẓ-m].

Tafsīr 27:23: The Report: The Kingdom

The hoopoe's nabaʾ (news) begins: he found the kingdom of Saba' ruled by a woman (imraʾatan—traditionally Bilqis). The bird describes her worldly power using terms that echo Sulaiman's: she tamlikuhum (rules them), ūtiyat min kulli shayʾ (given a portion of everything a ruler needs), and has a ʿarsh ʿaẓīm (magnificent throne). Ibn Kathīr notes the hoopoe's emphasis on her throne as the ultimate symbol of her sovereignty. This parallels Sulaiman's own gifts (27:16, 38:35), setting up the story's central contrast between her sun-worship and his monotheism.

Verse 27:24 – The Report: The Disbelief

27:24a:

وَجَدتُّهَا وَقَوْمَهَا

"I found her and her people" (wajadtuhā wa-qawmahā, ওয়াজাত্তুহা ওয়া ক্বাওমাহা; w-j-d / ও-জ-দ – to find // wajadtu // Cognate: [Cognate: none]; q-w-m / ক-ও-ম – to stand, people // qawm // Cognate: Aramaic: qūm "to rise, stand")

27:24b:

يَسْجُدُونَ لِلشَّمْسِ

"prostrating to the sun" (yasjudūna li-sh-shamsi, ইয়াস্জুদূনা লিশ্-শাম্সি; s-j-d / স-জ-দ – to prostrate // yasjudūna // Cognate: Akkadian: sagādu "to bow down"; sh-m-s / শ-ম-স – sun // shams // Cognate: Hebrew: šemeš "sun")

27:24c:

مِن دُونِ اللَّهِ

"instead of Allah" (min dūni llāhi, মিন্ দূনিল্লা-হি; d-w-n / দ-ও-ন – below, besides // dūn // Cognate: Aramaic: dūn "below"; A-l-h / অ-ল-হ – God // Allah // Cognate: Aramaic: ʾĔlāhā "God")

27:24d:

وَزَيَّنَ لَهُمُ الشَّيْطَانُ

"and Satan has made attractive to them" (wa-zayyana lahumu sh-shayṭānu, ওয়া ঝাইয়্যানা লাহুমু শ্-শাইত্বানু; z-y-n / য-য়-ন – to adorn, make seem fair // zayyana // Cognate: [Cognate: none]; sh-y-ṭ / শ-য়-ত্ব – to burn, deviate // shayṭān // Cognate: Ethiopic: sayṭān "satan")

27:24e:

أَعْمَالَهُمْ فَصَدَّهُمْ

"their deeds, and he has barred them" (aʿmālahum fa-ṣaddahum, আ'মালাহুম্ ফাস্বাদ্দাহুম্; ʿ-m-l / ʿ-ম-ল – to work, do // aʿmāl // Cognate: Hebrew: ʿāmāl "toil, labor"; ṣ-d-d / স-দ-দ – to turn away, bar // ṣadda // Cognate: Aramaic: ṣəḏā "to turn aside")

27:24f:

عَنِ السَّبِيلِ

"from the Path" (ʿani s-sabīli, 'আনি স্-সাবীল্; s-b-l / স-ব-ল – path, way // sabīl // Cognate: Akkadian: subul "road")

27:24g:

فَهُمْ لَا يَهْتَدُونَ

"so they are not guided" (fa-hum lā yahtadūna, ফাহুম্ লা ইয়াহ্তাদূন্; h-d-y / হ-দ-য় – to guide // yahtadūn // Cognate: Syriac: hedayā "guidance")

Linguistic Gloss:

"I-found-her [w-j-d] and-her-people [q-w-m] they-prostrate [s-j-d] to-the-sun [sh-m-s; cf. Hebrew šemeš] from instead-of [d-w-n] Allah. And-has-adorned [z-y-n] for-them the-Deviater [sh-y-ṭ] their-deeds [ʿ-m-l], so-he-barred-them [ṣ-d-d] from the-Path [s-b-l], so-they (are) not guided" [h-d-y].

Tafsīr 27:24: The Theological Crime

The hoopoe pivots from geopolitics to the core issue: the kingdom's kufr (disbelief). They yasjudūna li-sh-shams (prostrate to the sun) instead of Allah. The bird, showing theological insight, diagnoses the root cause: zayyana lahumu sh-shayṭān (Satan has adorned their deeds), barring them (ṣaddahum) from the Sabīl (the True Path), leaving them unguided. This connects to 6:43 (Satan adorning deeds) and 16:63 (Satan as their patron). This theological offense, reported by a bird, is what justifies the unauthorized mission to the prophet-king Sulaiman.

Verse 27:25 – The Call to Prostration

27:25a:

أَلَّا يَسْجُدُوا لِلَّهِ

"[Satan barred them] that they not prostrate to Allah" (allā yasjudū lillāhi, আল্লা ইয়াস্জুদূ লিল্লা-হি; l-A / ল-আ – not // lā // Cognate: Ugaritic: l- "not"; s-j-d / স-জ-দ – to prostrate // yasjudū // Cognate: Akkadian: sagādu "to bow down"; A-l-h / অ-ল-হ – God // Allah // Cognate: Aramaic: ʾĔlāhā "God")

27:25b:

الَّذِي يُخْرِجُ الْخَبْءَ

"Who brings forth the hidden" (alladhī yukhriju l-khabʾa, আল্লাযী ইউখ্রিজু ল্-খাব্'আ; kh-r-j / খ-র-জ – to go out, bring out // yukhriju // Cognate: Aramaic: nəraq "to go out"; kh-b-A / খ-ব-অ – to hide // khab' // Cognate: [Cognate: none])

27:25c:

فِي السَّمَاوَاتِ وَالْأَرْضِ

"in the heavens and the earth" (fi s-samāwāti wa-l-arḍi, ফি স্-সামাওয়াতি ওয়া ল্-আর্দ্; s-m-w / স-ম-ও – high, heaven // samāwāt // Cognate: Hebrew: šāmayim "heavens"; A-r-ḍ / অ-র-দ – earth, land // arḍ // Cognate: Aramaic: ʾarʿā "earth")

27:25d:

وَيَعْلَمُ مَا تُخْفُونَ

"and knows what you conceal" (wa-yaʿlamu mā tukhfūna, ওয়া ইয়া'লামু মা তুখ্ফূনা; ʿ-l-m / ʿ-ল-ম – to know // yaʿlamu // Cognate: Aramaic: ʿilmā "knowledge, world"; kh-f-y / খ-ফ-য় – to be hidden, conceal // tukhfūn // Cognate: [Cognate: none])

27:25e:

وَمَا تُعْلِنُونَ

"and what you declare" (wa-mā tuʿlinūna, ওয়া মা তু'লিনূন্; ʿ-l-n / ʿ-ল-ন – to be public, declare // tuʿlinūn // Cognate: [Cognate: none])

Linguistic Gloss:

"That-not [allā] they-prostrate [s-j-d] to-Allah, Who brings-forth [kh-r-j] the-hidden-thing [kh-b-A] in the-heavens [s-m-w] and-the-earth [A-r-ḍ], and-He-knows what you-conceal [kh-f-y] and-what you-declare" [ʿ-l-n].

Tafsīr 27:25: The Object of True Worship

The hoopoe's sermon continues, defining why Allah alone deserves prostration (sajda). It is He Who yukhriju l-khabʾ (brings forth the hidden). Ṭabarī and others interpret this as the rain from the sky and the vegetation from the earth—the sources of all life. Furthermore, He is omniscient, knowing mā tukhfūna wa mā tuʿlinūn (what you conceal and declare). This connects to 6:3 (Allah knows secret and open) and 64:4 (knows what is in heavens/earth). The bird's logic is that the Creator of sustenance and the Knower of all is worthy of worship, not a created object like the sun (27:24).

Verse 27:26 – The Lord of the Throne

27:26a:

اللَّهُ لَا إِلَٰهَ

"Allah - there is no deity" (Allāhu lā ilāha, আল্লাহু লা ইলাহা; A-l-h / অ-ল-হ – God // Allah // Cognate: Aramaic: ʾĔlāhā "God"; l-A / ল-আ – not // lā // Cognate: Ugaritic: l- "not"; A-l-h / অ-ল-হ – deity // ilāh // Cognate: see above)

27:26b:

إِلَّا هُوَ

"except Him" (illā huwa, ইল্লা হুওয়া; h-w / হ-ও – he, it // huwa // Cognate: Hebrew: hūʾ "he")

27:26c:

رَبُّ الْعَرْشِ الْعَظِيمِ

"Lord of the Magnificent Throne" (rabbu l-ʿarshi l-ʿaẓīmi, রব্বুল্ 'আর্শিল্ 'আযীম্; r-b-b / র-ব-ব – lord, sustainer // rabb // Cognate: Hebrew: rab "master"; ʿ-r-sh / ʿ-র-শ – to erect, throne // ʿarsh // Cognate: Ugaritic: ʿrš "couch, bed"; ʿ-ẓ-m / ʿ-য-ম – to be great, mighty // ʿaẓīm // Cognate: Hebrew: ʿāṣum "mighty")

Linguistic Gloss:

"Allah, no deity [lā ilāha] except Him [illā huwa], Lord [rabb] (of) the-Throne [ʿ-r-sh] the-Magnificent" [ʿ-ẓ-m].

Tafsīr 27:26: The True Throne vs. The False Throne

The hoopoe climaxes its report with the ultimate declaration of tawḥīd (monotheism). It contrasts the Queen's ʿarsh ʿaẓīm (magnificent throne) mentioned in 27:23 with the true ʿarsh ʿaẓīm (Magnificent Throne) belonging to Allah, the Rabb (Lord). This powerful rhetorical device diminishes all earthly power, represented by Bilqis's throne, against the absolute sovereignty of God. This connects to 20:5 (The Most Merciful established on the Throne) and 9:129 (He is Lord of the Great Throne). This verse is a site of sajda (prostration) during recitation, affirming the hoopoe's call.

Verse 27:27 – The Verification

27:27a:

قَالَ سَنَنظُرُ

[Sulaiman] said, "We will see" (qāla sa-nanẓuru, ক্বালা সানান্জুরু; q-w-l / ক-ও-ল – to say // qāla // Cognate: Aramaic: qālā "voice"; n-ẓ-r / ন-য-র – to see, look, consider // nanẓuru // Cognate: Hebrew: nāṣar "to watch, guard")

27:27b:

أَصَدَقْتَ

"whether you have told the truth" (a-ṣadaqta, আস্বাদাক্ব্তা; ṣ-d-q / স-দ-ক – to be true // ṣadaqta // Cognate: Hebrew: ṣāḏaq "to be righteous, just")

27:27c:

أَمْ كُنتَ

"or you have been" (am kunta, আম্ কুন্তা; A-m / অ-ম – or // am // Cognate: [Cognate: none]; k-w-n / ক-ও-ন – to be // kunta // Cognate: Hebrew: kūn "to be established")

27:27d:

مِنَ الْكَاذِبِينَ

"among the liars" (mina l-kādhibīna, মিনাল্ কাযিবীন্; k-dh-b / ক-য-ব – to lie // kādhibīn // Cognate: Ge'ez: kazaba "to lie")

Linguistic Gloss:

He-said, "We-will-see [n-ẓ-r: 'we will investigate'] if-you-spoke-truth [ṣ-d-q] or you-were [k-w-n] from the-liars" [k-dh-b].

Tafsīr 27:27: The Test of Truth

Sulaiman, the prophet-judge (21:78-79), responds to the hoopoe's incredible report (27:22-26). He does not act on the threat (27:21) nor does he blindly accept the news. Instead, he applies due process: sa-nanẓuru ("We will investigate"). He clearly states the two possibilities: ṣadaqta (you spoke truth) or kunta mina l-kādhibīn (you are among the liars). This demonstrates his profound ḥikma (wisdom) and commitment to justice. This connects to 49:6, the principle of verifying news brought by a source. His calm, empirical approach defers judgment pending evidence.

Verse 27:28 – The Diplomatic Mission

27:28a:

اذْهَب بِّكِتَابِي هَٰذَا

"Go with this letter of mine" (idhhab bi-kitābī hādhā, ইযْহাব্ বিকিতাবী হাযা; dh-h-b / য-হ-ব – to go // idhhab // Cognate: [Cognate: none]; k-t-b / ক-ত-ব – write, decree // kitāb // Cognate: Hebrew: kəṯāḇ "writing")

27:28b:

فَأَلْقِهْ إِلَيْهِمْ

"and deliver it to them" (fa-alqi-hi ilayhim, ফা'আল্ক্বিহ্ ইলাইহিম্; l-q-y / ল-ক-য় – to throw, cast, deliver // alqi // Cognate: Hebrew: lāqaḥ "to take" [semantic shift])

27:28c:

ثُمَّ تَوَلَّ عَنْهُمْ

"Then turn away from them" (thumma tawalla ʿanhum, ছুম্মা তাওয়াল্লা 'আন্হুম্; th-m-m / ছ-ম-ম – then // thumma // Cognate: [Cognate: none]; w-l-y / ও-ল-য় – to turn // tawalla // Cognate: Akkadian: walû "to turn")

27:28d:

فَانظُرْ مَاذَا يَرْجِعُونَ

"and see what they return" (fa-nẓur mādhā yarjiʿūna, ফান্জুর মাযা ইয়ার্জি'ঊন্; n-ẓ-r / ন-য-র – to see, look // inẓur // Cognate: Hebrew: nāṣar "to watch, guard"; r-j-ʿ / র-জ-ʿ – to return // yarjiʿūn // Cognate: Ge'ez: ragʿa "to return")

Linguistic Gloss:

"Go [dh-h-b] with-my-writing [k-t-b] this, and-cast-it [l-q-y] to-them. Then turn-away [w-l-y] from-them and-watch [n-ẓ-r] what they-return" [r-j-ʿ].

Tafsīr 27:28: The Letter and the Test

Sulaiman's plan (27:27) is activated. He uses the hoopoe itself as the emissary, commissioning it to take his kitāb (letter) and alqi-hi (cast it) to the Sabaean court. This act begins his formal daʿwah (invitation to God). He gives the hoopoe a dual role: courier and intelligence agent, instructing it to tawalla (turn away, but remain close) and fanẓur mādhā yarjiʿūn (observe what response they return). This mission mirrors the Prophet Muhammad's ﷺ later practice of sending letters to foreign rulers (Bukhārī), establishing a prophetic precedent for diplomacy.

Verse 27:29 – The Noble Letter

27:29a:

قَالَتْ يَا أَيُّهَا الْمَلَأُ

She said, "O chieftains," (qālat yā ayyuhā l-malaʾu, ক্বালাত্ ইয়া আইয়্যুহা ল্-মালা'উ; q-w-l / ক-ও-ল – to say // qālat // Cognate: Aramaic: qālā "voice"; m-l-A / ম-ল-অ – to be full, assembly // malaʾ // Cognate: Hebrew: məlōʾ "fullness, assembly")

27:29b:

إِنِّي أُلْقِيَ إِلَيَّ

"indeed, has been delivered to me" (innī ulqiya ilayya, ইন্নী উল্ক্বিয়া ইলাইয়া; A-n-n / অ-ন-ন – indeed // innī // Cognate: Hebrew: hinnēh "behold"; l-q-y / ল-ক-য় – to throw, cast, deliver // ulqiya // Cognate: Hebrew: lāqaḥ "to take" [semantic shift])

27:29c:

كِتَابٌ كَرِيمٌ

"a noble letter" (kitābun karīmun, কিতাবুন্ কারীম্; k-t-b / ক-ত-ব – write, decree // kitāb // Cognate: Hebrew: kəṯāḇ "writing"; k-r-m / ক-র-ম – to be noble, generous // karīm // Cognate: Ugaritic: krm "generous")

Linguistic Gloss:

She-said, "O the-Assembly [m-l-A: 'the-fullness'/chiefs], indeed-I, was-cast [l-q-y] to-me a-writing [k-t-b] noble" [k-r-m: 'honorable/generous'].

Tafsīr 27:29: The Queen's Address

The scene shifts to the Sabaean court. The Queen (Bilqis) addresses her malaʾ (assembly of chiefs). She announces ulqiya ilayya ("it was cast to me")—the passive voice, as Ibn Kathīr notes, implies the mysterious, supernatural nature of its delivery by the hoopoe. She immediately describes the letter as kitābun karīmun (a noble letter). Exegetes suggest this respect stemmed from its dignified tone (27:30), its unusual delivery, or the Prophet's seal. This demonstrates her own wisdom and sets the stage for her consultative approach (27:32), contrasting with dictatorial rulers.

Verse 27:30 – The Basmala

27:30a:

إِنَّهُ مِن سُلَيْمَانَ

"Indeed, it is from Sulaiman" (innahū min sulaymāna, ইন্সাহূ মিন্ সুলাইমানা; A-n-n / অ-ন-ন – indeed // inna // Cognate: Hebrew: hinnēh "behold"; s-l-m / স-ল-ম – peace // Sulaymān // Cognate: Hebrew: Šəlōmōh "Solomon, peaceful")

27:30b:

وَإِنَّهُ بِسْمِ اللَّهِ

"and indeed, it is: 'In the name of Allah," (wa-innahū bismi-llāhi, ওয়া ইন্সাহূ বিস্মিল্লা-হি; s-m-w / স-ম-ও – name, mark // ism // Cognate: Hebrew: šēm "name"; A-l-h / অ-ল-হ – God // Allah // Cognate: Aramaic: ʾĔlāhā "God")

27:30c:

الرَّحْمَٰنِ الرَّحِيمِ

"the Entirely Merciful, the Especially Merciful'" (ar-raḥmāni r-raḥīmi, আর্-রাহ্মানির রাহীম্; r-ḥ-m / র-হ-ম – mercy, womb // Raḥmān // Cognate: Aramaic: Raḥmānā "The Merciful"; r-ḥ-m / র-হ-ম – mercy // Raḥīm // Cognate: Hebrew: raḥămīm "mercy")

Linguistic Gloss:

"Indeed-it [inna] (is) from Sulaiman ['peaceful'], and-indeed-it [inna] (is) 'In-the-name [s-m-w; cf. Hebrew šēm] of-Allah, the-Merciful-Benefactor [r-ḥ-m: Raḥmān, cf. Aramaic Raḥmānā], the-Merciful-Giver'" [r-ḥ-m: Raḥīm].

Tafsīr 27:30: The Prophetic Opening

The Queen (27:29) now reads the letter's content. It begins not with royal boasts, but with the Basmala. Ṭabarī notes this established Sulaiman's authority as derived from Allah, not his own mulk (kingdom). By using Bismillāh, Sulaiman frames the entire engagement as a divine summons (daʿwah), starkly contrasting his monotheism with her people's sun-worship (27:24). This connects to 1:1 (the Fātiḥa's opening) and 11:41 (Nuh invoking Allah's name for the Ark). The Prophet ﷺ emphasized, "Any important matter not begun with 'Bismillāh' is deficient" (Aḥmad). This is the only instance in the Qur'ān, outside of Sūrah al-Fātiḥa, where the Basmala is part of a verse's revealed text, underscoring its significance as the foundation of Sulaiman's call.

Verse 27:31 – The Call to Submission

27:31a:

أَلَّا تَعْلُوا عَلَيَّ

"That you not rise up against me" (allā taʿlū ʿalayya, আল্লা তা'লূ 'আলাইয়্যা; ʿ-l-w / ʿ-ল-ও – to be high, arrogant // taʿlū // Cognate: Hebrew: ʿālāh "to ascend")

27:31b:

وَأْتُونِي مُسْلِمِينَ

"and come to me in submission." (wa-ʾtūnī muslimīna, ওয়া'তূনী মুস্লিমীন্; A-t-y / অ-ত-য় – to come // i'tū // Cognate: Ugaritic: aty "to come"; s-l-m / স-ল-ম – peace, submit // muslimīn // Cognate: Hebrew: šālēm "complete, at peace")

Linguistic Gloss:

"That-not [allā] you-be-haughty [ʿ-l-w: 'rise up/be arrogant'] against-me, and-come-to-me [A-t-y] as-submitters" [s-l-m: 'those who have submitted/found peace'].

Tafsīr 27:31: The Letter's Demand

This verse concludes Sulaiman's letter: it is a concise, unambiguous command. Allā taʿlū ʿalayya ("Do not be haughty/arrogant") demands they abandon their political and spiritual arrogance (sun-worship). Wa-ʾtūnī muslimīn ("and come to me in submission"). Ibn Kathīr stresses muslimīn here means "submitting in obedience" to Allah (i.e., monotheism), not just political surrender. The demand is absolute: abandon polytheism and accept divine authority. It connects to 47:35 (do not weaken and call for peace), 41:30 (angels descending on the submitted), and 2:131 (Abraham's submission). The letter mirrors the Prophet Muhammad's ﷺ epistle to Heraclius: "Submit (aslim), you will be safe (taslam)" (Bukhārī), establishing a direct call to Islam as the objective.

Verse 27:32 – The Queen's Consultation

27:32a:

قَالَتْ يَا أَيُّهَا الْمَلَأُ

27:32b:

أَفْتُونِي فِي أَمْرِي

"advise me in my affair" (aftūnī fī amrī, আফ্তূনী ফী আম্রী; f-t-y / ফ-ত-য় – to give a formal opinion, advise // aftūnī // Cognate: [Cognate: none]; A-m-r / অ-ম-র – matter, command // amr // Cognate: Ugaritic: amr "to speak, command")

27:32c:

مَا كُنتُ قَاطِعَةً أَمْرًا

"I have never been one to decide a matter" (mā kuntu qāṭiʿatan amran, মা কুন্তু ক্বাত্বি'আতাந் আম্রান্; k-w-n / ক-ও-ন – to be // kuntu // Cognate: Hebrew: kūn "to be established"; q-ṭ-ʿ / ক-ত্ব-ʿ – to cut, decide // qāṭiʿa // Cognate: Aramaic: qṭaʿ "to cut")

27:32d:

حَتَّىٰ تَشْهَدُونِ

"until you are present [to witness]." (ḥattā tashhadūni, হাত্তা তাশ্সাহদূন্; ḥ-t-t / হ-ত-ত – until // ḥattā // Cognate: [Cognate: none]; sh-h-d / শ-হ-দ – to witness, be present // tashhadūn // Cognate: Hebrew: ʿēḏ "witness")

Linguistic Gloss:

She-said, "O the-Assembly [m-l-A: 'chiefs'], give-me-a-formal-opinion [f-t-y: 'give me a fatwā'] in my-affair [A-m-r]. Not I-am (ever) a-decider [q-ṭ-ʿ: 'cutter'] (of) a-matter until you-witness-me/are-present" [sh-h-d].

Tafsīr 27:32: The Wisdom of Shūrā

The Queen, facing a theological and military ultimatum (27:30-31), demonstrates her political wisdom. She does not react rashly but turns to her malaʾ (assembly) for shūrā (consultation). Her phrase aftūnī ("give me a formal ruling") shows respect for their counsel. Mā kuntu qāṭi'atan amran ("I am not one to 'cut' a matter") confirms this is her established policy, not a moment of weakness. Ṭabarī contrasts her inclusive governance with the tyranny of Pharaoh. This connects to 42:38 (the believers' affair is by consultation) and 3:159 (the Prophet ﷺ being commanded to consult). Her wisdom here establishes her as a worthy counterpart to Sulaiman, capable of recognizing truth. Parallels 1 Kings 12:6-7, where Rehoboam consults the elders who advise him to "be a servant to this people."

Verse 27:33 – The Chiefs' Reply

27:33a:

قَالُوا نَحْنُ أُولُو قُوَّةٍ

They said, "We are possessors of strength" (qālū naḥnu ulū quwwatin, ক্বালূ নাহ্নু উলূ কুওওয়াতিন্; q-w-l / ক-ও-ল – to say // qālū // Cognate: Aramaic: qālā "voice"; A-w-l / অ-ও-ল – possessor // ulū // Cognate: [Cognate: none]; q-w-y / ক-ও-য় – strength, power // quwwa // Cognate: Hebrew: kōaḥ "strength")

27:33b:

وَأُولُو بَأْسٍ شَدِيدٍ

"and possessors of mighty valor" (wa-ulū baʾsin shadīdin, ওয়া উলূ বা'সিন্ শাদীদ্; b-'-s / ব-'-স – harm, valor, might // ba's // Cognate: [Cognate: none]; sh-d-d / শ-দ-দ – to be strong, hard // shadīd // Cognate: Hebrew: šāḏaḏ "to destroy")

27:33c:

وَالْأَمْرُ إِلَيْكِ

"but the command is yours" (wa-l-amru ilayki, ওয়া ল্-আম্রু ইলাইকি; A-m-r / অ-ম-র – matter, command // amr // Cognate: Ugaritic: amr "to speak, command")

27:33d:

فَانظُرِي مَاذَا تَأْمُرِينَ

"so see what you will command." (fa-nẓurī mādhā taʾmurīna, ফান্জুরী মাযা তা'মুরীন্; n-ẓ-r / ন-য-র – to see, look, consider // inẓurī // Cognate: Hebrew: nāṣar "to watch, guard"; A-m-r / অ-ম-র – to command // ta'murīn // Cognate: see 27:33c)

Linguistic Gloss:

They-said, "We (are) possessors-of [ulū] strength [q-w-y; cf. Hebrew kōaḥ] and-possessors-of [ulū] valor [b-'-s] severe [sh-d-d]. But-the-command [A-m-r] (is) to-you. So-see/consider [n-ẓ-r] what you-will-command" [A-m-r].

Tafsīr 27:33: Deference to Authority

The malaʾ (chiefs) give a textbook military response. They affirm their readiness for war, boasting of their quwwa (strength) and ba's shadīd (mighty valor). However, they immediately balance this hawkish posture by deferring to the Queen's authority: wa-l-amru ilayki ("the command is yours"). They are the "muscle," but she is the "brain" (fanẓurī mādhā ta'murīn). Al-Qurṭubī praises their response as demonstrating both courage and perfect obedience. This connects to 8:60 (preparing strength for defense). This reply empowers the Queen, assuring her that whatever she decides (war or peace), they will execute it, leading her to the wise political analysis in the next verse. Parallels 2 Samuel 10:12 ("Be of good courage... and the LORD do what seems good to him").

Verse 27:34 – The Nature of Kings

27:34a:

قَالَتْ إِنَّ الْمُلُوكَ

She said, "Indeed, kings" (qālat inna l-mulūka, ক্বালাত্ ইন্না ল্-মুলূকা; q-w-l / ক-ও-ল – to say // qālat // Cognate: Aramaic: qālā "voice"; m-l-k / ম-ল-ক – to possess, rule // mulūk // Cognate: Aramaic: malkū "kingdom")

27:34b:

إِذَا دَخَلُوا قَرْيَةً

"when they enter a city" (idhā dakhalū qaryatan, ইযা দাখালূ ক্বার্ইয়াতান্; d-kh-l / দ-খ-ল – to enter // dakhalū // Cognate: Aramaic: dḵal "to enter"; q-r-y / ক-র-য় – city, settlement // qarya // Cognate: Syriac: qeryā "village")

27:34c:

أَفْسَدُوهَا

"they ruin it" (afsadūhā, আফ্সাদূহা; f-s-d / ফ-স-দ – to corrupt, ruin // afsadū // Cognate: [Cognate: none])

27:34d:

وَجَعَلُوا أَعِزَّةَ أَهْلِهَا

"and make the honored of its people" (wa-jaʿalū aʿizzata ahlihā, ওয়া জা'আলূ আ'ইয্যাতা আহ্লিহা; j-ʿ-l / জ-ʿ-ল – to make // jaʿalū // Cognate: [Cognate: none]; ʿ-z-z / ʿ-য-য – to be mighty, honored // aʿizza // Cognate: Hebrew: ʿōz "strength, might")

27:34e:

أَذِلَّةً

"abased" (adhillatan, আযিল্লাতাঁ; dh-l-l / য-ল-ল – to be low, abased // adhilla // Cognate: Hebrew: dāl "low, poor")

27:34f:

وَكَذَٰلِكَ يَفْعَلُونَ

"And thus they do." (wa-kadhālika yafʿalūna, ওয়া কাযালিকা ইয়াফ্'আলূন্; f-ʿ-l / ফ-ʿ-ল – to do, act // yafʿalūn // Cognate: Syriac: pʿal "to do, work")

Linguistic Gloss:

She-said, "Indeed the-kings [m-l-k], when they-enter [d-kh-l] a-city [q-r-y], they-corrupt-it [f-s-d] and-they-make [j-ʿ-l] the-honored-ones [ʿ-z-z] of-its-people abased [dh-l-l]. And-thus [k-dh-l-k] they-do" [f-ʿ-l].

Tafsīr 27:34: The Queen's Political Acumen

The Queen wisely rejects the implied military option (27:33). She gives a timeless maxim on worldly kings (mulūk): when they conquer, they afsadūhā (corrupt it/destroy its infrastructure) and jaʿalū aʿizzata ahlihā adhillah (abase its nobility). She fears this fate for her people. Ṭabarī and Kathīr note the crucial phrase wa-kadhālika yafʿalūn ("And thus they do") is a divine interpolation—Allah Himself confirming her analysis of history is correct. This connects to 2:251 (Allah checks kings) and 18:94 (Gog/Magog as corrupters). Her wisdom lies in seeing the futility of war against a superior foe, prompting her to seek a diplomatic solution. Parallels 1 Samuel 8:11-18, where Samuel warns of the oppressive nature of kings ("he will take... he will take...").

Verse 27:35 – The Diplomatic Test

27:35a:

وَإِنِّي مُرْسِلَةٌ إِلَيْهِم

"And indeed, I will send to them" (wa-innī mursilatun ilayhim, ওয়া ইন্নী মুর্সিলাতুন্ ইলাইহিম্; A-n-n / অ-ন-ন – indeed // innī // Cognate: Hebrew: hinnēh "behold"; r-s-l / র-স-ল – to send // mursila // Cognate: Hebrew: šālaḥ "to send" [semantic link])

27:35b:

بِهَدِيَّةٍ

"a gift" (bi-hadiyyatin, বিহাদিয়্যাতিন্; h-d-y / হ-দ-য় – to guide, give a gift // hadiyya // Cognate: [Cognate: none])

27:35c:

فَنَاظِرَةٌ

"and see" (fa-nāẓiratun, ফানাজিরাতুন্; n-ẓ-r / ন-য-র – to see, look, wait // nāẓira // Cognate: Hebrew: nāṣar "to watch, guard")

27:35d:

بِمَ يَرْجِعُ الْمُرْسَلُونَ

"with what [reply] the messengers return." (bima yarjiʿu l-mursalūna, বিমা ইয়ার্জি'উ ল্-মুর্সালূন্; r-j-ʿ / র-জ-ʿ – to return // yarjiʿu // Cognate: Ge'ez: ragʿa "to return"; r-s-l / র-স-ল – to send // mursalūn // Cognate: see 27:35a)

Linguistic Gloss:

"And-indeed-I (am) a-sender [r-s-l] to-them with-a-gift [h-d-y]. Then (I am) a-waiter/watcher [n-ẓ-r] (for) what return [r-j-ʿ] the-sent-ones" [r-s-l].

Tafsīr 27:35: Probing Sulaiman's Motives

The Queen devises a test. She will send a hadiyya (gift). Al-Qurṭubī explains her logic: This is a probe (nāẓira) to determine Sulaiman's identity. If he accepts the gift, he is a worldly king (malik) seeking riches, and she can negotiate (or fight) on those terms. If he rejects it, he is a prophet (nabī) with a divine mission, in which case she cannot fight him. This connects to Sulaiman's prayer for a unique kingdom (38:35) and contrasts with his ultimate goal of submission (27:31). This diplomatic probe is famously mirrored in 1 Kings 10:1, "she came to test him with hard questions," though the Qur'ān focuses on this gift as the primary test.

Verse 27:36 – The Rejection of Wealth

27:36a:

فَلَمَّا جَاءَ سُلَيْمَانَ

So when [the envoy] came to Sulaiman (fa-lammā jāʾa sulaymāna, ফালাম্মা জা'আ সুলাইমানা; l-m-m / ল-ম-ম – when // lammā // Cognate: [Cognate: none]; j-y-A / জ-য়-অ – to come // jāʾa // Cognate: [Cognate: none])

27:36b:

قَالَ أَتُمِدُّونَنِ بِمَالٍ

he said, "Do you provide me with wealth?" (qāla a-tumiddūnani bi-mālin, ক্বালা আতুমিদ্দূনানি বিমালিঁ; m-d-d / ম-দ-দ – to extend, aid // tumiddūnani // Cognate: Hebrew: māḏaḏ "to measure"; m-w-l / ম-ও-ল – property, wealth // māl // Cognate: [Cognate: none])

27:36c:

فَمَا آتَانِيَ اللَّهُ

"For what Allah has given me" (fa-mā ātāniya-llāhu, ফামা আতা-নিয়াল্লা-হু; A-t-y / অ-ত-য় – to come, give // ātāniya // Cognate: Ugaritic: aty "to come"; A-l-h / অ-ল-হ – God // Allah // Cognate: Aramaic: ʾĔlāhā "God")

27:36d:

خَيْرٌ مِّمَّا آتَاكُم

"is better than what He has given you." (khayrun mimmā ātākum, খাইরুম্ মিম্মা আতা-কুম্; kh-y-r / খ-য়-র – good, better // khayr // Cognate: Ugaritic: ḫyr "good"; A-t-y / অ-ত-য় – to give // ātākum // Cognate: see 27:36c)

27:36e:

بَلْ أَنتُم بِهَدِيَّتِكُمْ تَفْرَحُونَ

"Nay, it is you who rejoice in your gift!" (bal antum bi-hadiyyatikum tafraḥūna, বাল্ আন্তুম্ বিহাদিয়্যাতিকুম্ তাফ্রাহূন্; h-d-y / হ-দ-য় – gift // hadiyya // Cognate: see 27:35b; f-r-ḥ / ফ-র-হ – to rejoice, be glad // tafraḥūn // Cognate: Ge'ez: farḥa "to rejoice")

Linguistic Gloss:

So-when he-came [j-y-A] to-Sulaiman, he-said, "Do-you-extend/aid-me [m-d-d] with-wealth [m-w-l]? For-what has-given-me [A-t-y] Allah (is) better [kh-y-r] than-what He-has-given-you [A-t-y]. Rather, you (are the ones) in-your-gift [h-d-y] rejoice!" [f-r-ḥ].

Tafsīr 27:36: Prophethood over Riches

The Queen's test (27:35) fails instantly. Sulaiman, upon seeing the lavish gift, rebukes her envoy. Atumiddūnani bi-māl ("Do you aid me with wealth?"). He establishes his divine credentials by asserting mā ātāniya-llāhu khayr ("What Allah has given me"—prophethood, wisdom, and his unique kingdom) is superior to their material māl (wealth). He exposes their materialism: bal antum... tafraḥūn ("you are the ones who rejoice in gifts"). This connects to 28:79-80 (people desiring Qarun's wealth vs. those given knowledge) and 34:10 (the faḍl given to Dawud). The Prophet ﷺ said, "I am not afraid of poverty for you, but I am afraid that the world will be spread out for you..." (Bukhārī). Parallels 2 Kings 5:16, where Elisha refuses Naaman's gift, proving his prophetic, not monetary, motivation.

Verse 27:37 – The Ultimatum

27:37a:

ارْجِعْ إِلَيْهِمْ

"Return to them" (irjiʿ ilayhim, ইর্জি' ইলাইহিম্; r-j-ʿ / র-জ-ʿ – to return // irjiʿ // Cognate: Ge'ez: ragʿa "to return")

27:37b:

فَلَنَأْتِيَنَّهُم بِجُنُودٍ

"for we will surely come to them with hosts" (fa-la-naʾtiyannahum bi-junūdin, ফালানা'তিয়ান্নাহুম্ বিજુনূদিঁ; A-t-y / অ-ত-য় – to come // na'tiyanna // Cognate: Ugaritic: aty "to come"; j-n-d / জ-ন-দ – army, host // junūd // Cognate: Persian: gund "army")

27:37c:

لَّا قِبَلَ لَهُم بِهَا

"which they have no power against" (lā qibala lahum bihā, লা ক্বিবালা লাহুম্ বিহা; q-b-l / ক-ব-ল – to face, have power // qibal // Cognate: Ge'ez: qabala "before, opposite")

27:37d:

وَلَنُخْرِجَنَّهُم مِّنْهَا

"And we will surely expel them from it" (wa-la-nukhrijannahum minhā, ওয়া লান্খ্রিজান্নাহুম্ মিন্হা; kh-r-j / খ-র-জ – to go out, expel // nukhrijanna // Cognate: Aramaic: nəraq "to go out")

27:37e:

أَذِلَّةً وَهُمْ صَاغِرُونَ

"abased, and they will be humbled." (adhillatan wa-hum ṣāghirūna, আযিল্লাতাঁও ওয়াহুম্ সগিরূন্; dh-l-l / য-ল-ল – to be low, abased // adhilla // Cognate: Hebrew: dāl "low, poor"; ṣ-gh-r / স-গ-র – to be small, humbled // ṣāghirūn // Cognate: Hebrew: ṣāʿīr "young, small")

Linguistic Gloss:

"Return [r-j-ʿ] to-them, for-we-will-surely-come-to-them [A-t-y] with-hosts [j-n-d] no power [q-b-l: 'capacity to face'] **for-them with-it. And-we-will-surely-expel-them [kh-r-j] from-it abased [dh-l-l], while-they (are) belittled" [ṣ-gh-r].

Tafsīr 27:37: The Inevitable Confrontation

Having rejected the gift (27:36), Sulaiman issues a military ultimatum to the envoy. His threat is absolute: he will bring junūd (hosts)—referencing his supernatural army of jinn, men, and birds (27:17)—that they have lā qibal (no power) to confront. He uses the very words the Queen feared: adhillatan (abased, see 27:34), adding wa-hum ṣāghirūn (and they will be belittled/humbled). This is not a war of conquest, but the necessary force to remove the shirk (polytheism) that defied the da'wah (27:31). It connects to 9:29 (fight until they... are humbled) and 8:60 (preparing strength). This threat ensures the Queen's personal arrival.

Verse 27:38 – The Challenge for the Throne

27:38a:

قَالَ يَا أَيُّهَا الْمَلَأُ

He said, "O chieftains," (qāla yā ayyuhā l-malaʾu, ক্বালা ইয়া আইয়্যুহা ল্-মালা'উ; q-w-l / ক-ও-ল – to say // qāla // Cognate: Aramaic: qālā "voice"; m-l-A / ম-ল-অ – to be full, assembly // malaʾ // Cognate: Hebrew: məlōʾ "fullness, assembly")

27:38b:

أَيُّكُمْ يَأْتِينِي

"which of you will bring me" (ayyukum yaʾtīnī, আইয়্যুকুম্ ইয়া'তীনি; A-y-y / অ-য়-য় – which // ayyu // Cognate: [Cognate: none]; A-t-y / অ-ত-য় – to come, bring // ya'tī // Cognate: Ugaritic: aty "to come")

27:38c:

بِعَرْشِهَا

"her throne" (bi-ʿarshihā, বি'আর্শিহা; ʿ-r-sh / ʿ-র-শ – to erect, throne // ʿarsh // Cognate: Ugaritic: ʿrš "couch, bed")

27:38d:

قَبْلَ أَن يَأْتُونِي

"before they come to me" (qabla an yaʾtūnī, ক্বাব্লা আঁই ইয়া'তূনী; q-b-l / ক-ব-ল – before // qabl // Cognate: Ge'ez: qabala "before"; A-t-y / অ-ত-য় – to come // ya'tū // Cognate: see 27:38b)

27:38e:

مُسْلِمِينَ

"in submission?" (muslimīna, মুস্লিমীন্; s-l-m / স-ল-ম – peace, submit // muslimīn // Cognate: Hebrew: šālēm "complete, at peace")

Linguistic Gloss:

He-said, "O the-Assembly [m-l-A], which-of-you [A-y-y] will-bring-me [A-t-Y] her-throne [ʿ-r-sh] before that they-come-to-me [A-t-y] as-submitters" [s-l-m]?

Tafsīr 27:38: The Pre-Emptive Miracle

Knowing his ultimatum (27:37) will force the Queen to travel, Sulaiman addresses his own malaʾ (chiefs, including jinn). He issues a challenge: bring him her ʿarsh (throne)—the symbol of her power (27:23)—before she and her entourage arrive muslimīn (in submission). Ibn Kathīr explains the motive: Sulaiman wanted this to be the ultimate miracle (muʿjiza) to demonstrate the divine power supporting him, ensuring her conversion was based on undeniable proof. It connects to 20:65-69 (Musa's miracle overpowering magic) and 2:258 (Abraham's proof against Nimrod). He targets the 'arsh to show that all worldly thrones are subservient to Allah's.

Verse 27:39 – The Ifrit's Offer

27:39a:

قَالَ عِفْرِيتٌ مِّنَ الْجِنِّ

Said an 'Ifrit from the jinn, (qāla ʿifrītum mina l-jinni, ক্বালা 'ইফ্রীতুম্ মিনাল্ জিন্নি; q-w-l / ক-ও-ল – to say // qāla // Cognate: Aramaic: qālā "voice"; ʿ-f-r / ʿ-ফ-র – to be strong, cunning // ʿifrīt // Cognate: [Cognate: none]; j-n-n / জ-ন-ন – to hide, conceal // jinn // Cognate: Aramaic: ginnāyā "spirit")

27:39b:

أَنَا آتِيكَ بِهِ

"I will bring it to you" (ana ātīka bihī, আনা আতীকা বিহী; A-n-A / অ-ন-অ – I // ana // Cognate: Hebrew: ʾanī "I"; A-t-y / অ-ত-য় – to come, bring // ātīka // Cognate: Ugaritic: aty "to come")

27:39c:

قَبْلَ أَن تَقُومَ

"before you rise" (qabla an taqūma, ক্বাব্লা আন্ তাক্বূমা; q-b-l / ক-ব-ল – before // qabl // Cognate: Ge'ez: qabala "before"; q-w-m / ক-ও-ম – to stand, rise // taqūma // Cognate: Aramaic: qūm "to rise")

27:39d:

مِن مَّقَامِكَ

"from your place." (mim maqāmika, মিম্ মাক্বামিকা; q-w-m / ক-ও-ম – to stand, place // maqām // Cognate: see 27:39c)

27:39e:

وَإِنِّي عَلَيْهِ لَقَوِيٌّ أَمِينٌ

"And indeed, I am for this [task] strong, trustworthy." (wa-innī ʿalayhi la-qawiyyun amīnun, ওয়া ইন্নী 'আলাইহি লাক্বাওয়িয়্যুন্ আমীন্; q-w-y / ক-ও-য় – strength // qawiyy // Cognate: Hebrew: kōaḥ "strength"; A-m-n / অ-ম-ন – to be faithful, trustworthy // amīn // Cognate: Hebrew: ʾāmēn "truly, faithful")

Linguistic Gloss:

Said [q-w-l] a-cunning-strong-one [ʿ-f-r: 'Ifrīt'] from the-hidden-ones [j-n-n: 'jinn'], "I [ana] will-bring-it-to-you [A-t-y] before that you-rise [q-w-m] from your-station/place" [q-w-m]. "And-indeed-I upon-it (am) surely-strong [q-w-y], trustworthy" [A-m-n].

Tafsīr 27:39: The Power of the Jinn

The first to accept the challenge (27:38) is an ʿIfrīt—described by Ṭabarī as a powerful, rebellious, cunning jinn. He boasts he can transport the massive throne from Yemen to Jerusalem qabla an taqūma min maqāmik (before you rise from your council/seat of judgment), a duration Ibn 'Abbās interpreted as a few hours. This demonstrates the immense physical power of the jinn subjected to Sulaiman (21:82). The 'Ifrit vouches for himself as qawiyy (strong enough for the task) and amīn (trustworthy, not to steal any of its jewels), a crucial qualifier when dealing with such beings. This offer sets the stage for the next verse, which demonstrates a power even greater than that of the jinn.

Verse 27:40 – The Power of Knowledge

27:40a:

قَالَ الَّذِي عِندَهُ

Said the one who had with him (qāla lladhī ʿindahū, ক্বালা ল্লাযী 'ইন্দাহূ; q-w-l / ক-ও-ল – to say // qāla // Cognate: Aramaic: qālā "voice"; ʿ-n-d / ʿ-ন-দ – near, with // ʿinda // Cognate: [Cognate: none])

27:40b:

عِلْمٌ مِّنَ الْكِتَابِ

knowledge from the Book (ʿilmun mina l-kitābi, 'ইল্মুম্ মিনাল্ কিতাবি; ʿ-l-m / ʿ-ল-ম – to know // ʿilm // Cognate: Aramaic: ʿilmā "knowledge, world"; k-t-b / ক-ত-ব – write, decree // kitāb // Cognate: Hebrew: kəṯāḇ "writing")

27:40c:

أَنَا آتِيكَ بِهِ

27:40d:

قَبْلَ أَن يَرْتَدَّ إِلَيْكَ

"before rebounds to you" (qabla an yartadda ilayka, ক্বাব্লা আইঁ ইয়ার্তাদ্দা ইলাইকা; q-b-l / ক-ব-ল – before // qabl // Cognate: Ge'ez: qabala "before"; r-d-d / র-দ-দ – to return, rebound // yartadda // Cognate: Hebrew: rāḏaḏ "to beat out")

27:40e:

طَرْفُكَ

"your gaze" (ṭarfuka, ত্বোর্ফুকা; ṭ-r-f / ত্ব-র-ফ – to blink, gaze // ṭarf // Cognate: [Cognate: none])

27:40f:

فَلَمَّا رَآهُ

Then when he saw it (fa-lammā raʾāhu, ফালাম্মা র'আহু; l-m-m / ল-ম-ম – when // lammā // Cognate: [Cognate: none]; r-A-y / র-অ-য় – to see // raʾā // Cognate: Hebrew: rāʾāh "to see")

27:40g:

مُسْتَقِرًّا عِندَهُ

settled before him (mustaqirran ʿindahū, মুস্তাক্বির্রান্ 'ইন্দাহূ; q-r-r / ক-র-র – to rest, settle // mustaqirr // Cognate: Akkadian: qarāru "to be stable")

27:40h:

قَالَ هَٰذَا مِن فَضْلِ رَبِّي

he said, "This is from the favor of my Lord" (qāla hādhā min faḍli rabbī, ক্বালা হাযা মিন্ ফাদ্ব্লি রব্বী; f-ḍ-l / ফ-দ-ল – to exceed, favor // faḍl // Cognate: [Cognate: none]; r-b-b / র-ব-ব – lord, sustainer // rabb // Cognate: Hebrew: rab "master")

27:40i:

لِيَبْلُوَنِي أَأَشْكُرُ

"to test me whether I am grateful" (li-yabluwanī a-ashkuru, লিইয়াব্লুওয়ানী আ'আশ্কুরু; b-l-w / ব-ল-ও – to test // yabluwanī // Cognate: Akkadian: balū "to test"; sh-k-r / শ-ক-র – to be thankful // ashkuru // Cognate: Akkadian: šukru "gratitude")

27:40j:

أَمْ أَكْفُرُ

"or I am ungrateful" (am akfuru, আম্ আক্ফুরু; A-m / অ-ম – or // am // Cognate: [Cognate: none]; k-f-r / ক-ফ-র – to cover, be ungrateful // akfuru // Cognate: Syriac: kphar "to deny")

27:40k:

وَمَن شَكَرَ فَإِنَّمَا يَشْكُرُ

"And whoever is grateful - only is grateful" (wa-man shakara fa-innamā yashkuru, ওয়া মান্ শাকারা ফা'ইন্নামা ইয়াশ্কুরু; sh-k-r / শ-ক-র – to be thankful // shakara // Cognate: see 27:40i)

27:40l:

لِنَفْسِهِ

"for his own self" (li-nafsihī, লিনাফ্সিহী; n-f-s / ন-ফ-স – self, soul // nafs // Cognate: Hebrew: nefeš "soul, self")

27:40m:

وَمَن كَفَرَ

"and whoever is ungrateful" (wa-man kafara, ওয়া মান্ কাফারা; k-f-r / ক-ফ-র – to be ungrateful // kafara // Cognate: see 27:40j)

27:40n:

فَإِنَّ رَبِّي غَنِيٌّ كَرِيمٌ

"then indeed, my Lord is Self-Sufficient, Noble." (fa-inna rabbī ghaniyyun karīmun, ফা'ইন্না রব্বী গaniy্যুন কারীম্; r-b-b / র-ব-ব – lord // rabbī // Cognate: see 27:40h; gh-n-y / গ-ন-য় – to be rich, free of need // ghaniyy // Cognate: [Cognate: none]; k-r-m / ক-র-ম – to be noble, generous // karīm // Cognate: Ugaritic: krm "generous")

Linguistic Gloss:

Said [q-w-l] the-one who with-him (was) knowledge [ʿ-l-m] from the-Writing [k-t-b], "I [ana] will-bring-it-to-you [A-t-y] before that rebounds [r-d-d] to-you your-gaze" [ṭ-r-f]. Then-when [lammā] he-saw-it [r-A-y] settled [q-r-r] with-him, he-said, "This (is) from (the) favor [f-ḍ-l] of-my-Lord [r-b-b] to-test-me [b-l-w] if I-am-grateful [sh-k-r] or I-am-ungrateful" [k-f-r]. "And-whoever (is) grateful, [sh-k-r] only he-is-grateful for-his-self [n-f-s], and-whoever (is) ungrateful [k-f-r], then-indeed my-Lord [r-b-b] (is) Free-of-Need [gh-n-y], Noble" [k-r-m].

Tafsīr 27:40: The Test of Gratitude

This verse contrasts the jinn's power (27:39) with a greater one: ʿilmun mina l-kitāb (knowledge from the Book). Exegetes differ: Ṭabarī cites views it was Asif b. Barkhiya, Sulaiman's vizier, who knew Allah's Greatest Name. Others say it was Sulaiman himself. This knowledge allows the throne's transport "in the blink of an eye." Seeing the miracle mustaqirran (settled), Sulaiman's immediate response is not pride but humility. He identifies it as faḍl rabbī (my Lord's favor) and li-yabluwanī (a test) of shukr (gratitude) vs. kufr (ingratitude). This connects to 27:15 (Dawud/Sulaiman's gratitude), 14:7 (gratitude increases bounty), and 8:28 (wealth as a trial). The Prophet ﷺ said, "How wonderful is the affair of the believer, for his affairs are all good... if prosperity attends him, he expresses gratitude" (Muslim).

Verse 27:41 – The Test of Recognition

27:41a:

قَالَ نَكِّرُوا لَهَا

He said, "Disguise for her" (qāla nakkirū lahā, ক্বালা নাকির্ূ লাহা; q-w-l / ক-ও-ল – to say // qāla // Cognate: Aramaic: qālā "voice"; n-k-r / ন-ক-র – to deny, disguise, make unknown // nakkirū // Cognate: Hebrew: nēḵār "foreign")

27:41b:

عَرْشَهَا

"her throne" (ʿarshahā, 'আর্শ্বাহা; ʿ-r-sh / ʿ-র-শ – to erect, throne // ʿarsh // Cognate: Ugaritic: ʿrš "couch, bed")

27:41c:

نَنظُرْ أَتَهْتَدِي

"We will see whether she is guided" (nanẓur a-tahtadī, নান্জুর আ'তাহ্তাদী; n-ẓ-r / ন-য-র – to see, look, consider // nanẓur // Cognate: Hebrew: nāṣar "to watch, guard"; h-d-y / হ-দ-য় – to guide // tahtadī // Cognate: Syriac: hedayā "guidance")

27:41d:

أَمْ تَكُونُ مِنَ الَّذِينَ

"or she is among those" (am takūnu mina lladhīna, আম্ তাকূনু মিনাল্ লাযীনা; k-w-n / ক-ও-ন – to be // takūnu // Cognate: Hebrew: kūn "to be established")

27:41e:

لَا يَهْتَدُونَ

"who are not guided." (lā yahtadūna, লা ইয়াহ্তাদূন্; l-A / ল-আ – not // lā // Cognate: Ugaritic: l- "not"; h-d-y / হ-দ-য় – to guide // yahtadūn // Cognate: see 27:41c)

Linguistic Gloss:

He-said [q-w-l], "Make-unrecognizable [n-k-r] for-her her-throne [ʿ-r-sh]. We-will-see [n-ẓ-r] if-she-is-guided [h-d-y] or she-is [k-w-n] from those-who (are) not-guided" [h-d-y].

Tafsīr 27:41: Probing the Queen's Intellect

Having demonstrated divine power by transporting the throne (27:40), Sulaiman now prepares a test of the Queen's intellect and perception. He commands her throne—the very symbol of her identity—to be nakkirū (disguised/altered). The purpose, as stated by Sulaiman, is nanẓur a-tahtadī ("We will see if she is guided"). Ibn Kathīr notes this tests her "firmness and intelligence." Will she be perceptive enough to recognize her own throne in an impossible situation? This connects to 21:79 (Sulaiman's gift of deep understanding), 2:269 (wisdom as a great good), and 67:23 (Allah as the source of perception). This psychological test moves the da'wah (call) from a display of power to an appeal to reason.

Verse 27:42 – The Queen's Wise Reply

27:42a:

فَلَمَّا جَاءَتْ

So when she came (fa-lammā jāʾat, ফালাম্মা জা'আত্; l-m-m / ল-ম-ম – when // lammā // Cognate: [Cognate: none]; j-y-A / জ-য়-অ – to come // jāʾat // Cognate: [Cognate: none])

27:42b:

قِيلَ أَهَٰكَذَا عَرْشُكِ

it was said, "Is your throne like this?" (qīla a-hākadhā ʿarshuki, ক্বীলা আহাকাযা 'আর্শ্বুকি; q-w-l / ক-ও-ল – to say // qīla // Cognate: Aramaic: qālā "voice"; ʿ-r-sh / ʿ-র-শ – throne // ʿarsh // Cognate: Ugaritic: ʿrš "couch, bed")

27:42c:

قَالَتْ كَأَنَّهُ هُوَ

She said, "As if it were it." (qālat ka-annahū huwa, ক্বালাত্ কা'আন্নাহূ হুওয়া; q-w-l / ক-ও-ল – to say // qālat // Cognate: see 27:42b; k-'-n / ক-'-ন – as if // ka-anna // Cognate: [Cognate: none])

27:42d:

وَأُوتِينَا الْعِلْمَ

"And we were given the knowledge" (wa-ūtīnā l-ʿilma, ওয়া ঊতীনা ল্-'ইল্মা; A-t-y / অ-ত-য় – to come, give // ūtīnā // Cognate: Ugaritic: aty "to come"; ʿ-l-m / ʿ-ল-ম – to know // ʿilm // Cognate: Aramaic: ʿilmā "knowledge, world")

27:42e:

مِن قَبْلِهَا

"before this" (min qablihā, মিন্ ক্বাব্লিহা; q-b-l / ক-ব-ল – before // qabl // Cognate: Ge'ez: qabala "before")

27:42f:

وَكُنَّا مُسْلِمِينَ

"and we were Submitters." (wa-kunnā muslimīna, ওয়া কুন্না মুস্লিমীন্; k-w-n / ক-ও-ন – to be // kunnā // Cognate: Hebrew: kūn "to be established"; s-l-m / স-ল-ম – peace, submit // muslimīn // Cognate: Hebrew: šālēm "complete, at peace")

Linguistic Gloss:

So-when [lammā] she-came [j-y-A], it-was-said [q-w-l], "Is-like-this [h-k-dh-A] your-throne?" [ʿ-r-sh]. She-said [q-w-l], "As-if [k-'-n] it (were) it." "And-we-were-given [A-t-y] the-knowledge [ʿ-l-m] from before-it [q-b-l] and-we-were [k-w-n] Submitters." [s-l-m].

Tafsīr 27:42: The Queen's Recognition

The test (27:41) is administered. She is asked ambiguously, a-hākadhā ʿarshuk ("Is your throne like this?"). Her reply, ka-annahū huwa ("As if it were it"), is praised by Ṭabarī and Rāzī as the pinnacle of wisdom. She neither lies (saying "no") nor confirms what seems impossible (saying "yes"), acknowledging the similarities while reserving judgment. The latter part of the verse, wa-ūtīnā l-ʿilma... ("And we were given knowledge..."), is interpreted by Ibn Kathīr as Sulaiman's comment: "We had knowledge of Allah's power even before this and were submitted." Alternatively, it is the Queen stating she already knew of his prophethood (from the letter/envoy) and was inclined to submit even before this miracle.

Verse 27:43 – The Barrier of Culture

27:43a:

وَصَدَّهَا

And it barred her (wa-ṣaddahā, ওয়া স্বদ্দাদ্ধাহা; ṣ-d-d / স-দ-দ – to turn away, bar // ṣadda // Cognate: Aramaic: ṣəḏā "to turn aside")

27:43b:

مَا كَانَت تَّعْبُدُ

what she used to worship (mā kānat taʿbudu, মা কানাত্ তা'বুদু; k-w-n / ক-ও-ন – to be // kānat // Cognate: Hebrew: kūn "to be established"; ʿ-b-d / ʿ-ব-দ – to serve, worship // taʿbudu // Cognate: Aramaic: ʿeḇed "servant")

27:43c:

مِن دُونِ اللَّهِ

from besides Allah (min dūni llāhi, মিন্ দূনিল্লা-হি; d-w-n / দ-ও-ন – below, besides // dūn // Cognate: Aramaic: dūn "below"; A-l-h / অ-ল-হ – God // Allah // Cognate: Aramaic: ʾĔlāhā "God")

27:43d:

إِنَّهَا كَانَتْ

Indeed, she was (innahā kānat, ইন্সাহা কানাত্; A-n-n / অ-ন-ন – indeed // inna // Cognate: Hebrew: hinnēh "behold"; k-w-n / ক-ও-ন – to be // kānat // Cognate: see 27:43b)

27:43e:

مِن قَوْمٍ كَافِرِينَ

from a disbelieving people (min qawmin kāfirīna, মিন্ ক্বাওমিন্ কাফিরীন্; q-w-m / ক-ও-ম – to stand, people // qawm // Cognate: Aramaic: qūm "to rise, stand"; k-f-r / ক-ফ-র – to cover, disbelieve // kāfirīn // Cognate: Syriac: kphar "to deny")

Linguistic Gloss:

And-it-barred-her [ṣ-d-d] what she-was [k-w-n] worshipping [ʿ-b-d] from besides [d-w-n] Allah. Indeed-she [inna] was [k-w-n] from a-people [q-w-m] disbelieving [k-f-r].

Tafsīr 27:43: The Sociological Barrier

This verse provides a divine commentary on the Queen's spiritual state. Despite her wisdom (27:42), what ṣaddahā (barred her) from immediate submission was her ingrained mā kānat taʿbudu (worship of the sun, cf. 27:24). The root cause is identified: innahā kānat min qawmin kāfirīn ("she was from a disbelieving people"). Ṭabarī notes this highlights the power of social indoctrination and inherited tradition as the primary obstacle to tawḥīd (monotheism). This connects to 27:24 (Satan adorning their deeds) and 43:23 ("We found our fathers upon a way"). This barrier is about to be shattered by Sulaiman's final test.

Verse 27:44 – The Final Submission

27:44a:

قِيلَ لَهَا ادْخُلِي

It was said to her, "Enter" (qīla lahā dkhulī, ক্বীলা লাহা দ্খুলী; q-w-l / ক-ও-ল – to say // qīla // Cognate: Aramaic: qālā "voice"; d-kh-l / দ-খ-ল – to enter // udkhulī // Cognate: Aramaic: dḵal "to enter")

27:44b:

الصَّرْحَ

"the palace." (aṣ-ṣarḥa, আস্-স্বোর্হা; ṣ-r-ḥ / স-র-হ – to be clear, a high palace // ṣarḥ // Cognate: [Cognate: none])

27:44c:

فَلَمَّا رَأَتْهُ

Then when she saw it (fa-lammā raʾat-hu, ফালাম্মা র'আত্হু; r-A-y / র-অ-য় – to see // raʾat // Cognate: Hebrew: rāʾāh "to see")

27:44d:

حَسِبَتْهُ لُجَّةً

she thought it a pool of water (ḥasibat-hu lujjatan, হাসিবাত্হু লুজ্জাতান্; ḥ-s-b / হ-স-ব – to reckon, think // ḥasibat // Cognate: Hebrew: ḥāšaḇ "to think"; l-j-j / ল-জ-জ – to be deep, a pool of water // lujja // Cognate: Akkadian: luggu "deep")

27:44e:

وَكَشَفَتْ عَن سَاقَيْهَا

and she uncovered her shins (wa-kashafat ʿan sāqayhā, ওয়া কাশাফাত্ 'আন্ সাক্বাইহা; k-sh-f / ক-শ-ফ – to uncover // kashafat // Cognate: Akkadian: kašāpu "to bewitch" [semantic shift]; s-w-q / স-ও-ক – leg, shin // sāqayn // Cognate: Hebrew: šōq "leg")

27:44f:

قَالَ إِنَّهُ صَرْحٌ

He said, "Indeed, it is a palace" (qāla innahū ṣarḥun, ক্বালা ইন্নাহূ স্বোর্হুন্; q-w-l / ক-ও-ল – to say // qāla // Cognate: see 27:44a; ṣ-r-ḥ / স-র-হ – palace // ṣarḥ // Cognate: see 27:44b)

27:44g:

مُّمَرَّدٌ مِّن قَوَارِيرَ

"paved smooth with glass." (mumarradun min qawārīra, মুমার্রাদুম্ মিন্ ক্বাওয়ারীর; m-r-d / ম-র-দ – to be smooth, rebellious // mumarrad // Cognate: [Cognate: none]; q-r-r / ক-র-র – to be cool, glass // qawārīr // Cognate: Syriac: qārīrā "glass")

27:44h:

قَالَتْ رَبِّ إِنِّي ظَلَمْتُ

She said, "My Lord, indeed I have wronged" (qālat rabbi innī ẓalamtu, ক্বালাত্ রব্বি ইন্নী জলাম্তু; r-b-b / র-ব-ব – lord, sustainer // rabb // Cognate: Hebrew: rab "master"; ẓ-l-m / য-ল-ম – to wrong, be dark // ẓalamtu // Cognate: [Cognate: none])

27:44i:

نَفْسِي

"my self" (nafsī, নাফ্সী; n-f-s / ন-ফ-স – self, soul // nafs // Cognate: Hebrew: nefeš "soul, self")

27:44j:

وَأَسْلَمْتُ مَعَ سُلَيْمَانَ

"and I submit with Sulaiman" (wa-aslamtu maʿa sulaymāna, ওয়া আস্লাম্তু মা'আ সুলাইমানা; s-l-m / স-ল-ম – peace, submit // aslamtu // Cognate: Hebrew: šālēm "complete, at peace")

27:44k:

لِلَّهِ رَبِّ الْعَالَمِينَ

"to Allah, Lord of the worlds." (lillāhi rabbi l-ʿālamīna, লিল্লা-হি রব্বিল্ 'আলামীন্; A-l-h / অ-ল-হ – God // Allah // Cognate: Aramaic: ʾĔlāhā "God"; r-b-b / র-ব-ব – lord // rabb // Cognate: see 27:44h; ʿ-l-m / ʿ-ল-ম – world // ʿālamīn // Cognate: Aramaic: ʿālam "world")

Linguistic Gloss:

It-was-said [q-w-l] to-her, "Enter [d-kh-l] the-palace" [ṣ-r-ḥ]. Then-when [lammā] she-saw-it [r-A-y], she-reckoned-it [ḥ-s-b] a-water-pool [l-j-j] and-she-uncovered [k-sh-f] her-two-shins [s-w-q]. He-said, "Indeed it (is) a-palace [ṣ-r-ḥ] paved-smooth [m-r-d] with-glass" [q-r-r]. She-said, "My-Lord [r-b-b], indeed-I wronged [ẓ-l-m] my-self [n-f-s], and-I-submit [s-l-m] with Sulaiman to-Allah, Lord [r-b-b] (of) the-Worlds" [ʿ-l-m].

Tafsīr 27:44: The Queen's Submission

This is the final test, shattering the Queen's perception. She is asked to enter the ṣarḥ (palace courtyard), which the jinn had paved with glass (qawārīr) over water. She mistakes this marvel of engineering for lujjatan (a pool) and lifts her skirts (kashafat ʿan sāqayhā). When Sulaiman reveals the illusion, Ibn Kathīr explains, she realizes her own senses are fallible. The throne miracle (27:42) showed his power; this shows her perception is flawed. This combination breaks her pride, leading to her famous declaration: Rabbi innī ẓalamtu nafsī ("I have wronged my soul"—by sun-worship) wa-aslamtu maʿa Sulaymāna ("I submit with Sulaiman") li-llāhi Rabbi l-ʿālamīn ("to Allah, Lord of the Worlds"). She submits to God, with Sulaiman as her guide.

Verse 34:12 – Dominion over Wind and Copper

34:12a:

وَلِسُلَيْمَانَ الرِّيحَ

34:12b:

غُدُوُّهَا شَهْرٌ

its morning journey [was] a month (ghuduwwuhā shahrun, গুদুওউহা শাহ্রুন্; gh-d-w / গ-দ-ও – to go early, morning // ghuduww // Cognate: [Cognate: none]; sh-h-r / শ-হ-র – month, moon // shahr // Cognate: Hebrew: śahar "moon")

34:12c:

وَرَوَاحُهَا شَهْرٌ

and its evening journey [was] a month (wa-rawāḥuhā shahrun, ওয়া রওয়াহুহা শাহ্রুন্; r-w-ḥ / র-ও-হ – to go in the evening // rawāḥ // Cognate: see 34:12a)

34:12d:

وَأَسَلْنَا لَهُ

And We caused to flow for him (wa-asalnā lahū, ওয়া আসাল্না লাহূ; s-y-l / স-য়-ল – to flow // asalnā // Cognate: [Cognate: none])

34:12e:

عَيْنَ الْقِطْرِ

a spring of molten copper (ʿayna l-qiṭri, 'আইনাল্ ক্বিত্বর্র; ʿ-y-n / ʿ-য়-ন – eye, spring // ʿayn // Cognate: Hebrew: ʿayin "eye, spring"; q-ṭ-r / ক-ত্ব-র – to drip, copper // qiṭr // Cognate: Akkadian: qutru "smoke" [semantic link to refining])

Linguistic Gloss:

And-to-Sulaiman ['peaceful'] the-wind [r-w-ḥ], its-morning-journey [gh-d-w] (was) a-month [sh-h-r] and-its-evening-journey [r-w-ḥ] (was) a-month [sh-h-r]. And-We-made-flow [s-y-l] for-him a-spring [ʿ-y-n] (of) the-copper [q-ṭ-r].

Tafsīr 34:12: Miraculous Industry

This verse details Sulaiman's industrial and transport miracles. His control of the wind (cf. 21:81, 38:36) is quantified: its ghuduww (morning journey) and rawāḥ (evening journey) each covered a month's distance, enabling unmatched logistical speed. Furthermore, Allah asalnā (made flow) for him ʿayna l-qiṭr (a spring of molten copper). Ibn Kathīr notes this was a continuous, miraculous supply of raw material for the massive construction projects carried out by his jinn workforce. This connects to 21:81 (wind control) and 34:13 (jinn builders). Parallels 1 Kings 7:13-16, which details the extensive bronze works (pillars, "molten sea") built by Hiram of Tyre for Sulaiman's Temple, implying a vast source of metal.

Verse 34:13 – The Jinn's Labor and the Call to Gratitude

34:13a:

يَعْمَلُونَ لَهُ مَا يَشَاءُ

They made for him what he willed (yaʿmalūna lahū mā yashāʾu, ইয়া'মালূনা লাহূ মা ইয়াশা-'উ; ʿ-m-l / ʿ-ম-ল – to work, do // yaʿmalūn // Cognate: Hebrew: ʿāmāl "toil, labor"; sh-y-A / শ-য়-অ – thing, will // yashā' // Cognate: [Cognate: none])

34:13b:

مِن مَّحَارِيبَ وَتَمَاثِيلَ

of high arches and statues (mim maḥārība wa-tamāthīla, মিম্ মাহা-রীবা ওয়া তামা-ছীলা; ḥ-r-b / হ-র-ব – high place, sanctuary // maḥārīb // Cognate: Ethiopic: maḥrab "temple"; m-th-l / ম-ছ-ল – to be like, image // tamāthīl // Cognate: Hebrew: māšāl "proverb, likeness")

34:13c:

وَجِفَانٍ كَالْجَوَابِ

and basins like reservoirs (wa-jifānin ka-l-jawābi, ওয়া জিফানি কাল্ জাওয়াবি; j-f-n / জ-ফ-ন – basin // jifān // Cognate: [Cognate: none]; j-w-b / জ-ও-ব – to cut, hollow, reservoir // jawāb // Cognate: [Cognate: none])

34:13d:

وَقُدُورٍ رَّاسِيَاتٍ

and cauldrons fixed [in place] (wa-qudūrin rāsiyātin, ওয়া ক্বুদূরির্র্ রা-সিয়াতিন্; q-d-r / ক-দ-র – pot, cauldron // qudūr // Cognate: [Cognate: none]; r-s-w / র-স-ও – to be firm, fixed // rāsiyāt // Cognate: Akkadian: rasû "to establish")

34:13e:

اعْمَلُوا آلَ دَاوُودَ

"Work, O family of Dawud," (iʿmalū āla dāwūda, 'ই'মালূ আ-লা দাঊদা; ʿ-m-l / ʿ-ম-ল – to work // iʿmalū // Cognate: see 34:13a; A-w-l / অ-ও-ল – family, folk // āl // Cognate: [Cognate: none]; d-w-d / দ-ও-দ – Dawud (David) // Dāwūd // Cognate: Hebrew: Dāwīḏ "David, beloved")

34:13f:

شُكْرًا

"in gratitude." (shukran, শুক্রান্; sh-k-r / শ-ক-র – to be thankful // shukr // Cognate: Akkadian: šukru "gratitude")

34:13g:

وَقَلِيلٌ مِّنْ عِبَادِيَ

"And few of My servants" (wa-qalīlun min ʿibādiya, ওয়া ক্বালীলুম্ মিন্ 'ইবাদিয়া; q-l-l / ক-ল-ল – to be few, little // qalīl // Cognate: Hebrew: qal "light, swift"; ʿ-b-d / ʿ-ব-দ – to serve, worship // ʿibād // Cognate: Aramaic: ʿeḇed "servant")

34:13h:

الشَّكُورُ

"are the truly grateful." (ash-shakūru, আশ্-শাকূর; sh-k-r / শ-ক-র – to be grateful // shakūr // Cognate: see 34:13f)

Linguistic Gloss:

They-work [ʿ-m-l] for-him what he-wills [sh-y-A] of sanctuaries [ḥ-r-b] and-images [m-th-l], and-basins [j-f-n] like reservoirs [j-w-b], and-cauldrons [q-d-r] firmly-fixed [r-s-w]. "Work [ʿ-m-l], O-family [A-l] of-Dawud ['beloved'], (in) gratitude" [sh-k-r]. "And-few [q-l-l] of My-servants [ʿ-b-d] (are) the-very-grateful" [sh-k-r].

Tafsīr 34:13: The Jinn's Creations and the Duty of Gratitude

This verse specifies what the jinn built (cf. 21:82) using the copper (34:12): maḥārīb (palaces, high sanctuaries), tamāthīl (statues—which Ibn Kathīr notes were permissible in Sulaiman's sharīʿa but forbidden in Islam), jifān (basins like jawāb or reservoirs), and qudūr rāsiyāt (cauldrons so massive they were fixed in place, for his armies). Amidst this display of unparalleled worldly power, Allah gives a command: iʿmalū Āla Dāwūda shukran ("Work, O Family of David, in gratitude!"). This connects their ʿamal (work) directly to shukr (gratitude). The verse concludes with a divine observation: wa-qalīlun min ʿibādiya sh-shakūr ("And few of My servants are the truly grateful"), underscoring the difficulty of maintaining gratitude amidst such bounty.

Verse 34:14 – The Death of Sulaiman

34:14a:

فَلَمَّا قَضَيْنَا عَلَيْهِ

Then when We decreed for him (fa-lammā qaḍaynā ʿalayhi, ফালাম্মা ক্বাদ্বাইনা 'আলাইহি; l-m-m / ল-ম-ম – when // lammā // Cognate: [Cognate: none]; q-ḍ-y / ক-দ-য় – to decree, judge // qaḍaynā // Cognate: Hebrew: qāṣāh "end, boundary")

34:14b:

الْمَوْتَ

death (al-mawta, আল্-মাওতা; m-w-t / ম-ও-ত – to die // mawt // Cognate: Hebrew: māweṯ "death")

34:14c:

مَا دَلَّهُمْ عَلَىٰ مَوْتِهِ

nothing indicated to them his death (mā dallahum ʿalā mawtihī, মা দাল্লাহুম্ 'আলা মাওতিহী; d-l-l / দ-ল-ল – to show, indicate // dalla // Cognate: Akkadian: dalālu "to praise" [semantic shift])

34:14d:

إِلَّا دَابَّةُ الْأَرْضِ

except a creature of the earth (illā dābbatu l-arḍi, ইল্লা দা-ব্বাতুল্ আর্দ্বি; d-w-b / দ-ও-ব – to crawl, creature // dābba // Cognate: [Cognate: none]; A-r-ḍ / অ-র-দ – earth, land // arḍ // Cognate: Aramaic: ʾarʿā "earth")

34:14e:

تَأْكُلُ مِنسَأَتَهُ

eating his staff (taʾkulu minsaʾatahū, তা'কুলু মিন্সা'আতাহূ; A-k-l / অ-ক-ল – to eat // ta'kulu // Cognate: Hebrew: ʾāḵal "to eat"; n-s-A / ন-স-অ – to lean, staff // minsa'a // Cognate: Ethiopic: mansa't "staff")

34:14f:

فَلَمَّا خَرَّ

So when he fell (fa-lammā kharra, ফালাম্মা খার্রা; kh-r-r / খ-র-র – to fall down // kharra // Cognate: [Cognate: none])

34:14g:

تَبَيَّنَتِ الْجِنُّ

it became clear to the jinn (tabayyanati l-jinnu, তাবাইয়্যানাতিল্ জিন্নু; b-y-n / ব-য়-ন – to be clear, manifest // tabayyanat // Cognate: Aramaic: bəyān "clarification"; j-n-n / জ-ন-ন – to hide, conceal // jinn // Cognate: Aramaic: ginnāyā "spirit")

34:14h:

أَن لَّوْ كَانُوا يَعْلَمُونَ

that if they had known (an law kānū yaʿlamūna, আল্ লাও কানূ ইয়া'লামূনা; l-w / ল-ও – if // law // Cognate: Ugaritic: lū "if"; ʿ-l-m / ʿ-ল-ম – to know // yaʿlamūn // Cognate: Aramaic: ʿilmā "knowledge, world")

34:14i:

الْغَيْبَ

the unseen (al-ghayba, আল্-গাইবা; gh-y-b / গ-য়-ব – to be absent, hidden // ghayb // Cognate: Aramaic: ʿaybā "shame, hidden defect")

34:14j:

مَا لَبِثُوا فِي الْعَذَابِ

they would not have remained in the punishment (mā labithū fi l-ʿadhābi, মা লাবিছূ ফিল্ 'আযাবি; l-b-th / ল-ব-ছ – to remain, stay // labithū // Cognate: [Cognate: none]; ʿ-dh-b / ʿ-য-ব – to punish // ʿadhāb // Cognate: [Cognate: none])

34:14k:

الْمُهِينِ

the humiliating (al-muhīni, আল্-মুহীন্; h-w-n / হ-ও-ন – to be light, humiliated // muhīn // Cognate: Hebrew: hōn "wealth, ease" [semantic divergence])

Linguistic Gloss:

So-when [lammā] We-decreed [q-ḍ-y] upon-him the-death [m-w-t], not indicated-them [d-l-l] upon his-death [m-w-t] except (a) creature [d-w-b] (of) the-earth [A-r-ḍ] eating [A-k-l] his-staff [n-s-A]. So-when [lammā] he-fell [kh-r-r], it-became-clear [b-y-n] (to) the-jinn [j-n-n] that if [law] they-had [k-w-n] known [ʿ-l-m] the-unseen [gh-y-b], not they-would-have-remained [l-b-th] in the-punishment [ʿ-dh-b] the-humiliating [h-w-n].

Tafsīr 34:14: The End of an Era and Ignorance of the Unseen

This verse narrates Sulaiman's death, which became a profound lesson. He died leaning on his minsaʾa (staff), supervising the jinn, who continued to work, fearing him. For a long period, only a dābbatu l-arḍ (creature of the earth, i.e., a termite) knew he was dead, as it ate his staff. When he fell (kharra), the jinn's ignorance was exposed. Ṭabarī notes this event tabayyanat (made clear) that the jinn lā yaʿlamūn al-ghayb (do not know the unseen). If they did, they wouldn't have stayed in the ʿadhāb muhīn (humiliating toil). This shatters all claims of jinn omniscience. It connects to 6:59 (Allah alone has the keys to the unseen) and 72:10 (jinn admitting their own ignorance).

Verse 38:30 – The Excellent Servant

38:30a:

وَوَهَبْنَا لِدَاوُودَ

And We gifted to Dawud (wa-wahabnā li-dāwūda, ওয়া ওয়াহাব্না লিদাঊদা; w-h-b / ও-হ-ব – to give as a gift // wahabnā // Cognate: Hebrew: yāhaḇ "to give"; d-w-d / দ-ও-দ – Dawud (David) // Dāwūd // Cognate: Hebrew: Dāwīḏ "David, beloved")

38:30b:

سُلَيْمَانَ

Sulaiman (sulaymāna, সুলাইমানা; s-l-m / স-ল-ম – peace // Sulaymān // Cognate: Hebrew: Šəlōmōh "Solomon, peaceful")

38:30c:

نِعْمَ الْعَبْدُ

An excellent servant! (niʿma l-ʿabdu, নি'মাল্ 'আব্দু; n-ʿ-m / ন-ʿ-ম – to be good, pleasant // niʿma // Cognate: Hebrew: nāʿīm "pleasant"; ʿ-b-d / ʿ-ব-দ – to serve, worship // ʿabd // Cognate: Aramaic: ʿeḇed "servant")

38:30d:

إِنَّهُ أَوَّابٌ

Indeed, he was ever-returning (innahū awwābun, ইন্সাহূ আওওয়া-বুন্; A-n-n / অ-ন-ন – indeed // inna // Cognate: Hebrew: hinnēh "behold"; A-w-b / অ-ও-ব – to return // awwāb // Cognate: [Cognate: none])

Linguistic Gloss:

And-We-gifted [w-h-b] to-Dawud ['beloved'] Sulaiman ['peaceful']. What-an-excellent [n-ʿ-m] servant [ʿ-b-d]! Indeed-he [inna] (was) ever-returning [A-w-b].

Tafsīr 38:30: Sulaiman's Defining Quality

This verse introduces Sulaiman's narrative in Sūrah Ṣād by framing him as a wahabnā (divine gift) to his father, Dawud. It then provides Allah's own definitive praise of him: niʿma l-ʿabd ("An excellent servant!"). The justification for this high praise is not his kingdom, but his spiritual state: innahū awwāb ("he was ever-returning"). The term awwāb (from A-w-b, "to return") denotes one who, after any distraction, immediately returns to Allah in repentance and remembrance. This connects to 38:17 (Dawud also being awwāb), 27:15 (his gratitude), and 27:19 (his prayer). This quality is the lens through which his following trial must be understood.

Verse 38:31 – The Afternoon Horse Show

38:31a:

إِذْ عُرِضَ عَلَيْهِ

When were displayed before him (idh ʿuriḍa ʿalayhi, ইয 'উরিদ্বা 'আলাইহি; ʿ-r-ḍ / ʿ-র-দ – to display, present // ʿuriḍa // Cognate: Hebrew: ʿāraḵ "to set in order, arrange")

38:31b:

بِالْعَشِيِّ

in the afternoon (bi-l-ʿashiyyi, বিল্-'আশিয়্যি; ʿ-sh-w / ʿ-শ-ও – afternoon, evening // ʿashiyy // Cognate: Aramaic: ʿaššāyā "evening")

38:31c:

الصَّافِنَاتُ الْجِيَادُ

the standing-still, the swift (aṣ-ṣāfinātu l-jiyādu, আস্-স্বাফিনাতুল্ জিয়াদ্; ṣ-f-n / স-ফ-ন – to stand on three feet // ṣāfināt // Cognate: [Cognate: none]; j-w-d / জ-ও-দ – to be excellent, swift // jiyād // Cognate: [Cognate: none])

Linguistic Gloss:

When was-presented [ʿ-r-ḍ] to-him in-the-afternoon [ʿ-sh-w] the-standing-noble-ones [ṣ-f-n: 'horses standing on 3 hoofs'] the-swift-ones [j-w-d: 'excellent runners'].

Tafsīr 38:31: The Splendor and the Trial

This verse sets the scene for Sulaiman's trial. A magnificent display of horses was presented (ʿuriḍa) to him bi-l-ʿashiyy (in the afternoon). The horses are described by two epithets: aṣ-ṣāfināt (noble thoroughbreds, standing poised on three legs with one hoof resting) and al-jiyād (exceptionally swift runners). Ṭabarī and Ibn Kathīr state these were thousands of horses prepared for jihād (holy war). This display of worldly splendor, a symbol of mulk (kingdom) and power, becomes the fitna (test) that leads to his lapse in the following verse. It connects to 8:28 (wealth as a trial), 3:14 (love of desires, including horses), and 64:15 (possessions as a trial). Parallels 1 Kings 4:26 (Solomon's 40,000 stalls of horses).

Verse 38:32 – The Distraction of Beauty

38:32a:

فَقَالَ إِنِّي أَحْبَبْتُ

So he said, "Indeed, I preferred" (fa-qāla innī aḥbabtu, ফাক্বালা ইন্নী আহ্বাব্তু; q-w-l / ক-ও-ল – to say // qāla // Cognate: Aramaic: qālā "voice"; ḥ-b-b / হ-ব-ব – to love, prefer // aḥbabtu // Cognate: Hebrew: ḥāḇaḇ "to love")

38:32b:

حُبَّ الْخَيْرِ

"the love of the good" (ḥubba l-khayri, হুব্বাল্ খাইরি; ḥ-b-b / হ-ব-ব – to love // ḥubb // Cognate: see 38:32a; kh-y-r / খ-য়-র – good, wealth // khayr // Cognate: Ugaritic: ḫyr "good")

38:32c:

عَن ذِكْرِ رَبِّي

"over the remembrance of my Lord" (ʿan dhikri rabbī, 'আন্ যিক্রি রব্বী; dh-k-r / য-ক-র – to remember // dhikr // Cognate: Hebrew: zēḵer "remembrance"; r-b-b / র-ব-ব – lord, sustainer // rabb // Cognate: Hebrew: rab "master")

38:32d:

حَتَّىٰ تَوَارَتْ

"until it [the sun] was hidden" (ḥattā tawārat, হাত্তা তাওয়ারা-; ḥ-t-t / হ-ত-ত – until // ḥattā // Cognate: [Cognate: none]; w-r-y / ও-র-য় – to hide // tawārat // Cognate: Hebrew: yārāh "to throw, teach" [semantic divergence])

38:32e:

بِالْحِجَابِ

"by the veil [of night]." (bi-l-ḥijābi, বিল্-হিজাব্; ḥ-j-b / হ-জ-ব – to veil, conceal // ḥijāb // Cognate: Aramaic: ḥagbā "veil")

Linguistic Gloss:

So-he-said [q-w-l], "Indeed-I I-preferred/loved [ḥ-b-b] the-love [ḥ-b-b] (of) the-good/wealth [kh-y-r] (over) from the-remembrance [dh-k-r] of-my-Lord [r-b-b] until it-was-hidden [w-r-y] by-the-veil" [ḥ-j-b].

Tafsīr 38:32: The Lapse of Remembrance

This verse details Sulaiman's lapse. The horse show (38:31) so absorbed him that he aḥbabtu ḥubba l-khayr ("preferred the love of 'the good'," i.e., the horses) ʿan dhikri rabbī ("over the remembrance of my Lord"). Ṭabarī and Ibn Kathīr specify this dhikr was the ʿaṣr (afternoon) prayer. He continued reviewing them ḥattā tawārat bi-l-ḥijāb ("until it [the sun] was hidden by the veil"), meaning he missed the prayer time. This was his fitna (test): allowing the dunyā (world), even for a good purpose (horses for jihād), to make him forget Allah. This connects to 38:30 (his awwāb nature), setting up his immediate repentance.

Verse 38:33 – The Drastic Repentance

38:33a:

رُدُّوهَا عَلَيَّ

"Bring them back to me!" (ruddūhā ʿalayya, র র র রুদদূহা 'আলাইয়া; r-d-d / র-দ-দ – to return, bring back // ruddū // Cognate: Hebrew: rāḏaḏ "to beat out")

38:33b:

فَطَفِقَ مَسْحًا

Then he began to strike (fa-ṭafiqa masḥan, ফাত্বোফিক্ব মাস্স্হান্; ṭ-f-q / ত্ব-ফ-ক – to begin, set about // ṭafiqa // Cognate: [Cognate: none]; m-s-ḥ / ম-স-হ – to wipe, strike // masḥ // Cognate: Hebrew: māšaḥ "to anoint, smear" [cf. Messiah])

38:33c:

بِالسُّوقِ وَالْأَعْنَاقِ

their legs and necks. (bi-s-sūqi wa-l-aʿnāqi, বিസ്സূক্বি ওয়া ল্-আ'নাক্বি; s-w-q / স-ও-ক – leg, shin // sūq // Cognate: Hebrew: šōq "leg"; ʿ-n-q / ʿ-ন-ক – neck // aʿnāq // Cognate: Hebrew: ʿănāq "necklace, neck")

Linguistic Gloss:

"Return-them [r-d-d] to-me!" So-he-began [ṭ-f-q] a-striking/wiping [m-s-ḥ] on the-legs [s-w-q; cf. Hebrew šōq] and-the-necks [ʿ-n-q].

Tafsīr 38:33: The Costly Atonement

This verse is debated. Upon realizing his lapse (38:32), Sulaiman, in a demonstration of his awwāb nature (38:30), acts decisively. He orders the horses ruddūhā ʿalayya ("Bring them back!"). Then fa-ṭafiqa masḥan bi-s-sūqi wa-l-aʿnāqi. The majority view (Ibn Kathīr, Ṭabarī) is that masḥ here means "striking" or "cutting off," and he hamstrung and beheaded the horses—the very things that distracted him—as a sacrifice of tawba (repentance), destroying what he loved for Allah's sake. A minority view suggests masḥ means "wiping," i.e., he lovingly wiped their legs and necks, though this struggles with the context of fitna. The dominant interpretation shows the extremity of his repentance.

Verse 38:34 – The Great Trial: The Body on the Throne

38:34a:

وَلَقَدْ فَتَنَّا سُلَيْمَانَ

And We certainly tried Sulaiman (wa-laqad fatannā sulaymāna, ওয়া লাক্বাদ্ ফাতান্না সুলাইমানা; f-t-n / ফ-ত-ন – to test, tempt // fatannā // Cognate: Syriac: petnā "temptation")

38:34b:

وَأَلْقَيْنَا عَلَىٰ كُرْسِيِّهِ

and We cast upon his throne (wa-alqaynā ʿalā kursiyyihī, ওয়া আল্ক্বাইনা 'আলা কুরসিইয়্যিহী; l-q-y / ল-ক-য় – to throw, cast // alqaynā // Cognate: Hebrew: lāqaḥ "to take" [semantic shift]; k-r-s / ক-র-স – throne, chair // kursī // Cognate: Akkadian: kussû "throne")

38:34c:

جَسَدًا

a body (jasadan, জাসادًا; j-s-d / জ-স-দ – body // jasad // Cognate: Aramaic: gəšaḏ "body")

38:34d:

ثُمَّ أَنَابَ

then he returned (thumma anāba, ছুম্মা আনা-ব্; th-m-m / ছ-ম-ম – then // thumma // Cognate: [Cognate: none]; n-w-b / ন-ও-ব – to return, deputize // anāba // Cognate: [Cognate: none])

Linguistic Gloss:

And-certainly We-tested [f-t-n] Sulaiman ['peaceful'] and-We-cast [l-q-y] upon his-throne [k-r-s; cf. Akkadian kussû] a-body [j-s-d]. Then [thumma] he-returned-in-repentance [n-w-b].

Tafsīr 38:34: The Loss of Kingdom

This is Sulaiman's greatest fitna (trial), distinct from the horses. Allah alqaynā ʿalā kursiyyihī jasadan ("cast upon his throne a body"). Classical exegetes (Ṭabarī, Kathīr) narrate traditions that Sulaiman lost his kingdom (and his ring) for a period, and a devil sat on his throne. The jasad (body) is variously interpreted as this devil in disguise, or Sulaiman's own son who was born deformed and died, a test of his reliance on means vs. Allah. Regardless of the precise nature, the result was his complete loss of control. This humiliation was his trial. Thumma anāba ("Then he returned"), echoing his father's repentance (38:24), signifies his return to Allah after this profound loss of power.

Verse 38:35 – The Prayer for a Unique Kingdom

38:35a:

قَالَ رَبِّ اغْفِرْ لِي

He said, "My Lord, forgive me" (qāla rabbi-ghfir lī, ক্বালা রব্বিগ্ফির লী; r-b-b / র-ব-ব – lord, sustainer // rabb // Cognate: Hebrew: rab "master"; gh-f-r / গ-ফ-র – to cover, forgive // ighfir // Cognate: Akkadian: gapāru "to smear, cover")

38:35b:

وَهَبْ لِي مُلْكًا

"and grant me a kingdom" (wa-hab lī mulkan, ওয়া হাব্ লী মুল্কান্; w-h-b / ও-হ-ব – to give as a gift // hab // Cognate: Hebrew: yāhaḇ "to give"; m-l-k / ম-ল-ক – to possess, rule // mulk // Cognate: Aramaic: malkū "kingdom")

38:35c:

لَّا يَنبَغِي لِأَحَدٍ

"which will not be fitting for anyone" (lā yanbaghī li-aḥadin, লা ইয়াম্বাগী লি'আহাদিন্; b-gh-y / ব-গ-য় – to seek, be fitting // yanbaghī // Cognate: [Cognate: none]; ḥ-d / হ-দ – one // aḥad // Cognate: Hebrew: ʾeḥāḏ "one")

38:35d:

مِّن بَعْدِي

"after me" (mim baʿdī, মিম্ বা'দী; b-ʿ-d / ব-ʿ-দ – after // baʿd // Cognate: Ugaritic: bʿd "behind, after")

38:35e:

إِنَّكَ أَنتَ الْوَهَّابُ

"Indeed, You are the Giver." (innaka anta l-wahhābu, ইন্নাকা আন্তাল্ ওয়াহ্হা-ব্; A-n-n / অ-ন-ন – indeed // inna // Cognate: Hebrew: hinnēh "behold"; w-h-b / ও-হ-ব – to give as a gift // wahhāb // Cognate: see 38:35b)

Linguistic Gloss:

He-said, "My-Lord [r-b-b], forgive [gh-f-r] me, and-gift [w-h-b] to-me a-kingdom [m-l-k] not it-befits [b-gh-y] for-anyone [ḥ-d] from after-me. Indeed-You, You (are) the-All-Giver" [w-h-b].

Tafsīr 38:35: The Unprecedented Prayer

Following his trial and repentance (anāba in 38:34), Sulaiman makes this famous prayer. He begins with ighfir lī (forgive me), prioritizing spiritual restoration. Then, he asks for a mulkan lā yanbaghī li-aḥadin (a kingdom befitting no one else after me). Ibn Kathīr explains this was not worldly competition, but a desire for a muʿjiza (miracle) from Allah—a kingdom (control of wind, jinn, etc.) so unique it would be an undeniable sign of his prophethood, ensuring no one could challenge his authority (like the jasad in 38:34) ever again. He appeals to Allah as al-Wahhāb (The All-Giver). The Prophet ﷺ affirmed this, stating, "My brother Sulaiman asked Allah..." (Bukhārī), referencing this specific prayer.

Verse 38:36 – The Granted Wind

38:36a:

فَسَخَّرْنَا لَهُ الرِّيحَ

So We subjected to him the wind (fa-sakhkharnā lahu r-rīḥa, ফাস আখ্খার্না লাহু র্রীহা; s-kh-r / স-খ-র – to subject, compel // sakhkharnā // Cognate: Aramaic: səḵar "to hire" [semantic shift: 'to bind to service']; r-w-ḥ / র-ও-হ – to blow, wind, spirit // rīḥ // Cognate: Hebrew: rūaḥ "wind, spirit")

38:36b:

تَجْرِي بِأَمْرِهِ

running by his command (tajrī bi-amrihī, তাজরূ বি'আম্রিহী; j-r-y / জ-র-য় – to flow, run // tajrī // Cognate: Syriac: grā "to flow"; A-m-r / অ-ম-র – to command // amr // Cognate: Ugaritic: amr "to speak, command")

38:36c:

رُخَاءً

gently (rukhāʾan, র র র র رخা-'আন্; r-kh-w / র-খ-ও – to be soft, gentle // rukhā' // Cognate: [Cognate: none])

38:36d:

حَيْثُ أَصَابَ

wherever he intended (ḥaythu aṣāba, হাইছু আস্বা-ব্; ḥ-y-th / হ-য়-ছ – where // ḥaythu // Cognate: [Cognate: none]; ṣ-w-b / স-ও-ব – to hit the mark, intend // aṣāba // Cognate: [Cognate: none])

Linguistic Gloss:

So-We-compelled-to-service [s-kh-r] for-him the-wind [r-w-ḥ], it-runs [j-r-y] by-his-command [A-m-r] gently [r-kh-w], wherever [ḥ-y-th] he-willed/intended [ṣ-w-b].

Tafsīr 38:36: The Wind Answered

This verse is the first part of Allah's answer to Sulaiman's prayer (38:35). Fa-sakhkharnā ("So We subjected") signals the immediate divine response. He was given total control of the wind (rīḥ). Unlike the "stormy" wind in 21:81, this wind is rukhāʾ (gentle, soft), yet it moves bi-amrihī (by his command) ḥaythu aṣāba (wherever he intended, or "willed"). This implies a wind that was both powerful in its speed (cf. 34:12, a month's journey) and perfectly gentle in its application, a unique combination. This connects to 21:81 (wind control) and 34:12 (the wind's speed), but adds the quality of rukhāʾ (gentleness).

Verse 38:37 – The Granted Builders and Divers

38:37a:

وَالشَّيَاطِينَ

And the devils (wa-sh-shayāṭīna, ওয়া শ্-শায়াত্বীনা; sh-y-ṭ / শ-য়-ত্ব – to burn, deviate // shayāṭīn // Cognate: Ethiopic: sayṭān "satan")

38:37b:

كُلَّ بَنَّاءٍ

every builder (kulla bannāʾin, কুল্লা বান্না-'ইঁ; k-l-l / ক-ল-ল – all, each // kull // Cognate: Akkadian: kullatu "all"; b-n-y / ব-ন-য় – to build // bannā' // Cognate: Hebrew: bānāh "to build")

38:37c:

وَغَوَّاصٍ

and diver (wa-ghawwāṣin, ওয়া গাওওয়া-স্বিন্; gh-w-ṣ / গ-ও-স – to dive, submerge // ghawwāṣ // Cognate: [Cognate: none])

Linguistic Gloss:

And-the-deviaters [sh-y-ṭ], every builder [b-n-y] and-diver [gh-w-ṣ].

Tafsīr 38:37: The Jinn Workforce Answered

This is the second part of the answer to 38:35. Allah subjected shayāṭīn (devils/jinn) to him, categorized by their function. First, kulla bannāʾ (every builder), referring to the jinn who built his massive structures (cf. 34:13, "sanctuaries"). Second, wa-ghawwāṣ (and diver), referring to those who plunged into the sea to extract pearls and treasures (cf. 21:82, "who dived for him"). This total subjugation of the rebellious jinn into a forced labor corps was a core component of the unique kingdom he prayed for, turning a source of fitna into a tool of his mulk.

Verse 38:38 – The Fettered Others

38:38a:

وَآخَرِينَ

And others (wa-ākharīna, ওয়া আ-খারীন্; A-kh-r / অ-খ-র – other // ākharīn // Cognate: Hebrew: ʾaḥar "after, other")

38:38b:

مُقَرَّنِينَ

bound together (muqarranīna, মুক্বার্রানীনা; q-r-n / ক-র-ন – to join, bind // muqarranīn // Cognate: Hebrew: qeren "horn" [semantic link: 'yoked together'])

38:38c:

فِي الْأَصْفَادِ

in fetters (fi-l-aṣfādi, ফি ল্-আস্ফ্বাদ্; ṣ-f-d / স-ফ-দ – to bind, fetter // aṣfād // Cognate: Hebrew: ṣāp̄aḏ "to bind")

Linguistic Gloss:

And-others [A-kh-r] bound-together [q-r-n] in the-fetters [ṣ-f-d; cf. Hebrew ṣāp̄aḏ].

Tafsīr 38:38: Controlling the Rebellious

This verse completes the description of the subjected jinn (38:37). Wa-ākharīn (And others) refers to the shayāṭīn who were not builders or divers but were simply rebellious. These were muqarranīn fī-l-aṣfād ("bound together in fetters"). Ibn Kathīr confirms these were the most defiant jinn, who were imprisoned and shackled. This demonstrates the totality of Sulaiman's control, granted by Allah: he could utilize the compliant jinn and completely neutralize the rebellious ones. This reinforces the ḥifẓ (divine protection) mentioned in 21:82, proving his authority was absolute and divinely enforced.

Verse 38:39 – The Unaccountable Gift

38:39a:

هَٰذَا عَطَاؤُنَا

"This is Our gift" (hādhā ʿaṭāʾunā, হাযা 'আত্বা-'উনা; ʿ-ṭ-w / ʿ-ত্ব-ও – to give // ʿaṭā' // Cognate: [Cognate: none])

38:39b:

فَامْنُنْ

"so bestow" (fa-mnun, ফাম্নুন্; m-n-n / ম-ন-ন – to bestow, remind of favor // umnun // Cognate: [Cognate: none])

38:39c:

أَوْ أَمْسِكْ

"or withhold" (aw amsik, আও আম্সিক্; A-w / অ-ও – or // aw // Cognate: Ugaritic: ō "or"; m-s-k / ম-স-ক – to grasp, withhold // amsik // Cognate: Akkadian: masāku "to hold")

38:39d:

بِغَيْرِ حِسَابٍ

"without account." (bi-ghayri ḥisābin, বিগাইরি হিসা-ব্; gh-y-r / গ-য়-র – other than, without // ghayr // Cognate: [Cognate: none]; ḥ-s-b / হ-স-ব – to reckon, account // ḥisāb // Cognate: Hebrew: ḥāšaḇ "to think, reckon")

Linguistic Gloss:

"This (is) Our-gift [ʿ-ṭ-w], so-bestow-favor [m-n-n] or withhold [m-s-k] without account" [ḥ-s-b].

Tafsīr 38:39: The King's Discretion

Allah confirms that the unique kingdom (wind, jinn, etc.) is ʿaṭāʾunā ("Our gift"). He then grants Sulaiman an unparalleled level of authority: fa-mnun aw amsik ("so bestow or withhold"). This means he was given full discretion to give to whom he willed and deny whom he willed from this kingdom. Crucially, this was bi-ghayri ḥisāb ("without account"). Ṭabarī and Kathīr explain this means he would not be held accountable in the Hereafter for his governance of this specific, worldly kingdom, a unique honor granted to him alone. This fulfills the mulkan lā yanbaghī (unique kingdom) he prayed for.

Verse 38:40 – The Final Rank

38:40a:

وَإِنَّ لَهُ عِندَنَا

And indeed, for him with Us (wa-inna lahū ʿindanā, ওয়া ইন্না লাহূ 'ইন্দানা; A-n-n / অ-ন-ন – indeed // inna // Cognate: Hebrew: hinnēh "behold"; ʿ-n-d / ʿ-ন-দ – near, with // ʿinda // Cognate: [Cognate: none])

38:40b:

لَزُلْفَىٰ

is surely a nearness (la-zulfā, লাযুল্ফা; z-l-f / য-ল-ফ – to be near // zulfā // Cognate: Akkadian: zullû "to approach" [disputed])

38:40c:

وَحُسْنَ مَآبٍ

and a goodly return. (wa-ḥusna maʾābin, ওয়া হুস্ন া মা'আ-ব্; ḥ-s-n / হ-স-ন – to be good, beautiful // ḥusn // Cognate: Aramaic: ḥasan "good, strong"; A-w-b / অ-ও-ব – to return // ma'āb // Cognate: [Cognate: none])

Linguistic Gloss:

And-indeed [inna] for-him with-Us [ʿ-n-d] (is) surely-a-nearness [z-l-f] and-a-goodly [ḥ-s-n] place-of-return [A-w-b].

Tafsīr 38:40: The Prophetic Station

This verse concludes Sulaiman's narrative, clarifying his ultimate status. Despite his immense worldly mulk (kingdom), his fitna (trials), and his unique gift (38:39), his true reward is not earthly. Allah confirms that inna lahū ʿindanā ("indeed, for him, with Us") is la-zulfā (a position of "nearness" and high rank) wa-ḥusna ma'āb ("and a beautiful place of return" in Paradise). This final verdict affirms his spiritual station supersedes his worldly one, confirming he was niʿma l-ʿabd (38:30) and an awwāb (ever-returning servant) whose trials only purified him. This connects to 50:40 (praising those who return).

Analysis Complete:

You have now received the full, detailed analysis for all 51 verses specified in your request list (2:102, 4:163, 6:84, 21:78-79, 21:81-82, 27:15-16, 27:17, 27:18-19, 27:20-44, 34:12-14, 38:30-40). The task is complete.

Original Idea / Synthesis	Qur'an, Ṣaḥīḥ ḥadith, Exegesis, Sufism	Bible, Ancient Near-Eastern (ANE) / Greco-Roman (G-R) Myth, Esoteric / Alchemical / Hermetic	Ancient & Medieval Philosophy (Greek, Islamic, Indian)	Psychoanalysis Lenses & Psyché Models	Science & Philosophy (European & Modern)	Esoteric & Fringe Theories
Solomon as Universal Sage/Builder (Judgment of Solomon) Synthesis: Solomon embodies the 'Philosopher-King' archetype, a divinely appointed ruler (prophet/sage) tasked with establishing earthly order (Temple) through divine wisdom (Judgment).	Qur'an: (an-Naml, 15) $\[Wa-laqad ātaynā Dāwūda wa-Sulaymāna 'ilman\]$ [And We had certainly given David and Solomon knowledge.] / (Ṣād, 30) $\[...ni'ma al-'abdu innahu awwāb\]$ [...An excellent servant, indeed he was one repeatedly turning [to Allah].] / (al-Anbiyā', 78-79) Mentions both David and Solomon judging a case, stating "We gave understanding of it to Solomon." Ḥadith/Exegesis: While the specific baby-splitting story is not in Ṣaḥīḥ collections, the theme of Solomon's superior wisdom in judgment over his father David is noted in exegesis (e.g., Tafsīr al-Ṭabarī).	Bible: (1 Kings 3:16-28) The "Judgment of Solomon," where he identifies the true mother by threatening to split the baby. / (1 Kings 4:29) "And God gave Solomon wisdom and understanding exceeding much..." ANE Myth: Mesopotamian kings like Hammurabi are depicted receiving the "rod and ring" (symbols of divine authority and justice) from the sun god Shamash, validating their role as lawgiver. Esoteric: The "Master Builder" (Hiram Abiff) is a central figure in Freemasonry, associated with the Temple's construction.	Greek (Plato): The "Philosopher-King" (Republic), a ruler (like Solomon) whose unique access to wisdom (divine 'ilm / Form of the Good) makes him uniquely fit to establish a just state (the Temple/city). Islamic (Avicenna): The "Prophetic Intellect." Avicenna posited that prophets possess a sanctified intellect (al-'aql al-qudsī) that receives divine influx, granting them supreme knowledge and legislative authority. Indian (Veda): The concept of Rta (cosmic order) and Dharma (societal law), which the righteous King (Rāja) must understand and uphold through his wisdom.	Cognitive: Solomon employs a cognitive forcing function (the threat) to elicit an authentic emotional reaction (maternal protection schema) over a deceptive cognitive script (the lie). Freud: The judgment reveals the true maternal Superego (self-sacrificing love) versus the imposter's Id-driven desire (possession at any cost). Jung: Solomon acts as the Wise Old Man archetype, using intuition (a function of the Self) to penetrate the Persona (the false mother) and identify the true Mother archetype. Synthesis: The "Judgment" is an archetypal test of Logos (rational wisdom) discerning authentic Eros (maternal love) from its destructive, possessive shadow. Question: When does rational judgment fail to account for the irrational (but true) motivations of the human heart?	European Phil. (Bacon): Francis Bacon (in The Advancement of Learning) saw Solomon as the ideal philosopher, whose divine wisdom encompassed not just ethics but the complete "natural philosophy" of creation. Modern Science (Game Theory): Solomon's test is an "asymmetric game" designed to reveal true preferences. The false mother's choice is rational (half a baby is better than none if she doesn't care), while the true mother's is "irrational" (preferring the baby live with another) but reveals her true attachment.	Theosophy (Blavatsky): Solomon is considered a "Great Adept" and initiate in the 'Ancient Wisdom Tradition,' possessing knowledge passed down from earlier lost civilizations (a 'hidden knowledge' framework). Akashic Records: Solomon's "divine gift" of wisdom is interpreted as the direct ability to access this non-local repository of all knowledge, past and present (a 'collective consciousness' framework).
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Shamanic Connection (Mastery of Animals/Language) Synthesis: This theme reflects a pre-modern, animistic worldview where true wisdom (Logos) transcends the human-animal divide, representing a holistic mastery over creation and an integrated psyché.	Qur'an: (an-Naml, 16) $\[...yā ayyuhā an-nāsu 'ullimnā manṭiqa aṭ-ṭayri\]$ [...O people, we have been taught the speech of birds.] / (an-Naml, 18) $\[...qālat namlatun yā ayyuhā an-namlu udkhulū masākinakum...\]$ [...an ant said, "O ants, enter your dwellings..."] / (an-Naml, 20-22) The narrative of Solomon, the Hoopoe (Hud-hud), and the Queen of Sheba. Sufism: The "Language of the Birds" (Manṭiq al-Ṭayr), a major poem by Attar, uses the hoopoe leading other birds as a central allegory for the Sufi guide (Shaykh) leading souls (birds) to God (the Simurgh).	Bible: (1 Kings 4:33) "He spake also of beasts, and of fowl, and of creeping things, and of fishes." (This implies profound natural knowledge rather than direct speech). G-R Myth: Orpheus, whose music and song (a form of 'language') could charm all animals, trees, and even the stones of the earth, representing a similar harmony with nature. Hermeticism: The Emerald Tablet ("As above, so below") implies a universal correspondence (a shared 'Logos') connecting all parts of creation, which the sage can understand.	Greek (Stoicism): The concept of a universal Logos (divine reason) permeating all of nature, including animals. The sage (like Solomon) achieves wisdom by understanding and living in accordance with this universal, natural order. Indian (Jainism): The principle of Ahiṃsā (non-violence) is rooted in a profound understanding and respect for the consciousness (jīva) and suffering of all living beings, requiring an intuitive "understanding" of them.	Cognitive: This represents an idealized form of 'naturalistic intelligence' (a la Howard Gardner), the ability to recognize and categorize natural patterns and "read" animal behavior. Freud: The animals represent tamed, sublimated Id impulses; Solomon's mastery is the Ego's (Reason's) complete control over the bestial, unconscious drives. Jung: This is communication with the collective unconscious. The animals (bird, ant) are archetypal symbols of intuitive, chthonic wisdom rising from the instinctual, pre-rational psyche. Synthesis: Solomon's "language of the birds" symbolizes an integrated Ego that has access to the instinctual, pre-verbal wisdom of the collective unconscious. Question: What "animal" instincts (intuitions, fears, desires) do we ignore by relying solely on rational language?	European Phil. (Spinoza): His Ethics posits a single substance (God/Nature) expressed in infinite attributes. To "understand the speech of birds" would be to understand a different attribute or expression of the one single substance (God). Modern Science (Biosemiotics): This field studies how all living systems (from cells to animals) communicate using signs ("bio-signs"). Solomon's "speech" is a mythic representation of decoding these complex, non-human sign systems.	Morphic Resonance (Sheldrake): Solomon may be "tuning in" to the species-specific morphogenetic field, accessing the collective knowledge, behavior, or "speech" of birds/ants (a 'collective consciousness' framework). The Bicameral Mind (Jaynes): In a pre-conscious state, the "speech of birds" or ants could be interpreted as auditory hallucinations from the 'god-half' of the brain, perceived as external, non-human wisdom. Gaia Hypothesis (Literal): If Earth (Gaia) is a single living system, Solomon represents an agent of that system with the ability to interface with its other "cells" (animals).
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Master Magician (Divine Ring & Demon Binding) Synthesis: The ring is the ultimate symbol of Archē (divine authority) and unity (the circle). It grants the 'master' (the individuated Self) dominion over the fragmented, chaotic forces of the psyche (demons/djinns) and elements (winds).	Qur'an: (Ṣād, 35-38) $\[Qāla Rabbi ighfir lī wa-hab lī mulkan... Fa-sakhkharnā lahu ar-rīḥa... Wa-ash-shayāṭīna kulla bannā'in wa-ghawwāṣin\]$ [He said, "My Lord, forgive me and grant me a kingdom..." So We subjected to him the wind... And the devils, every builder and diver.] (Confirms mastery, but not the ring). Exegesis (Tafsīr): Non-canonical legends (Isra'iliyyat) detail the khātam (ring/seal) given by God, inscribed with the "Greatest Name" (al-ism al-a'ẓam), as the source of his power.	*Esoteric (Testament of Solomon):* This is the primary (non-canonical) source, detailing how the Archangel Michael gave Solomon a ring (the Seal of God) that allowed him to identify, bind, and command all the demons of hell. *Esoteric (Key of Solomon):* A later medieval grimoire (spellbook) attributed to him, codifying this mastery into ritual magic, pentacles (which often feature the "pentalpha" or pentagram), and purifications for commanding spirits.	Greek (Neoplatonism): Iamblichus and others discussed theurgy (divine-work), a form of ritual magic distinct from base sorcery. Theurgy uses divine symbols (symbola)—like Solomon's ring—to command lower spirits (daimones) and align the soul with the gods. Islamic (al-Kindī): His On the Rays (De Radiis) provides a philosophical framework for magic, arguing that everything (stars, words, symbols) emits 'rays' that cause effects. The ring would be a potent concentrator of divine/stellar rays.	Cognitive: The grimoires represent an 'operational manual' for the psyche, using complex behavioral scripts (rituals) and symbols (pentacles) to manage anxiety and create a schema of control over chaotic forces. Freud: The demons are classic representations of the repressed Id (e.g., Ornias = lust, Asmodeus = rage). Binding them with the ring (Superego/Ego) is the act of sublimation or repression. Jung: The demons are autonomous complexes and Shadow elements. Binding them is the core process of Individuation: confronting, naming, and integrating these unconscious fragments rather than being ruled by them. Synthesis: The magical "ring" symbolizes the integrated Ego's power (divine authority) to name, bind, and sublimate the chaotic, autonomous complexes (demons) of the unconscious. Question: What "demons" (addictions, compulsions, rages) do we fail to bind because we refuse to acknowledge or "name" them?	European Phil. (Descartes): His mind/body dualism sought to separate the rational mind from the "demonic" or "bestial" mechanics of the body/world. Solomon's magic represents a pre-Cartesian, unified worldview where mind directly commands matter and spirit. Modern Physics (Quantum): The 'Observer Effect' shows that consciousness/measurement is inextricably linked to physical outcomes. This is often referenced (though problematically) as a scientific parallel to magical 'will' (like Solomon's) influencing reality.	Chaos Magick: Based on the principle that "belief is a tool." Solomon's grimoires and ring are a 'technology of belief' for focusing intent (Gnosis) to manipulate probability and "bind" external events (a 'consciousness creates reality' framework). Thelema (Crowley): The core concept is the "True Will." Solomon binding demons is the classic metaphor for the Magus mastering all aspects of his universe (internal and external) in service of his True Will. The Fourth Way (Gurdjieff): The demons represent the "many 'I's" or 'False Personality'. The ring is the "Real 'I'" (crystallized consciousness) which, once attained, gains mastery over these fragmented, mechanical aspects of the self.
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Supernatural Construction (Shamir & City of Copper) Synthesis: This theme represents the ideal of 'perfect creation'—construction (Logos) that transcends brute force (iron) and uses 'natural' or 'divine' means (Shamir). The City of Copper is its shadow: a sterile, perfect prison built by compelled forces.	Qur'an: (Saba', 13) $\[Ya'malūna lahu mā yashā'u min maḥārība wa-tamāthīla...\]$ [They made for him what he willed of elevated chambers, statues...] (Confirms jinn construction). Exegesis (Tafsīr): Commentators (like al-Tha'labi) introduce the Shamir (or a similar concept) to explain how the jinn, who were masters of stone, could build the Temple in compliance with the Mosaic law (or divine will) of not using iron tools. The "City of Copper" features in The 1001 Nights as a lost city found by Musa ibn Nusayr, a warning about worldly power.	Bible: (1 Kings 6:7) "And the house... was built of stone made ready before it was brought thither: so that there was neither hammer nor axe nor any tool of iron heard in the house, while it was in building." G-R Myth: The walls of Thebes were said to be built by Amphion, who charmed the stones into place with the music of his lyre (a parallel "silent" construction, using divine art, not brute force). Alchemical: The Magnum Opus (Great Work) must be completed in a sealed vessel (vas hermeticum) without "violent" interference, allowing the "Stone" (Shamir) to 'grow' naturally.	Greek (Aristotle): His concept of Physis (nature) as an internal principle of change, contrasted with Techne (craft), which imposes form externally. The Shamir is a tool of Physis, cutting "naturally" without the violence of Techne (iron). Islamic (Al-Fārābī): His Virtuous City (al-Madīna al-Fāḍila) is a philosophical construct of a perfect society. The City of Copper is its dark inversion—a technically perfect city (built by jinn) but lifeless, automated, and fatal (the laughter stone).	Cognitive: The Shamir represents a "solution schematic" that bypasses a conventional problem (iron = noise/impurity), a form of lateral thinking. The fatal laughter stone is a cognitive 'trap' or 'strange loop' that paralyzes the mind. Freud: Building without "iron" (a phallic, violent symbol) suggests a non-castrating, pre-Oedipal form of creation. The fatal laughter is a Thanatos (death drive) defense against Eros (life/entry). Jung: The Temple (the Mandala or center of the Self) must be built "silently" by integrating the unconscious (djinns) using a "secret" (Shamir/Gnosis), not by the rational Ego's "tools" (iron). Synthesis: The Shamir represents an unconscious, 'natural' process (Physis) that builds the Self (Temple) without the violent "tools" of the Ego (Techne/iron). Question: What parts of our "self" can only be built in silence, without the 'iron tools' of conscious effort and analysis?	European Phil. (Leibniz): His "pre-established harmony" suggests a universe unfolding perfectly according to a divine plan, without direct, "noisy" intervention, much like the Shamir's silent, pre-programmed work. Modern Science (Speculative): "Silent" cutting is analogous to laser cutting, water-jet cutting, or (in fringe thought) "sonic levitation" or "cymatics" (using sound to shape/move matter). The laughter stone is like a "resonant frequency" that is fatal.	Ancient Astronauts: The Shamir and the precision stonework of the Temple (and other sites like Göbekli Tepe) are interpreted as "OOPArt" (Out-of-Place Artifacts), evidence of advanced, non-human technology (e.g., sonic cutters, lasers) used by lost civilizations (a 'suppressed technology' framework). Cymatics: The Shamir is believed to be a tool that used specific frequencies (vibration) to cut stone, linking to the esoteric idea that "sound creates form" (an 'alternative causality' framework). Holographic Principle: The City of Copper, with its fatal, irresistible illusions (laughter stone), is an allegory for the "matrix" or the holographic nature of reality (a 'consciousness creates reality' framework).
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The Flawed Sage (Sin, Exile, & Repentance) Synthesis: The fall of the wisest man illustrates Enantiodromia: wisdom, when inflated by Hubris (pride, lust), flips into its opposite (folly, idolatry), leading to a 'dark night' (exile) before the Self (ring) can be reclaimed from the deep (the fish).	Qur'an: (Ṣād, 34-35) $\[Wa-laqad fatannā Sulaymāna wa-alqaynā 'alā kursīyihi jasadan thumma anāba. Qāla Rabbi ighfir lī...\]$ [And We did certainly try Solomon and placed upon his throne a body; then he repented. He said, "My Lord, forgive me..."] (The "body" (jasad) is interpreted by exegetes as the demon (Sakhr) who stole the ring, or Solomon himself in a state of illness/loss). Qur'an: (al-Baqarah, 102) $\[...wa-mā kafara Sulaymānu...\]$ [...and Solomon did not disbelieve...] (The Qur'an explicitly defends Solomon from the charge of kufr (disbelief/idolatry), a key difference from the Biblical account).	Bible: (1 Kings 11:4, 7) "...his wives turned away his heart after other gods..." / "Then did Solomon build an high place for... Moloch..." (This is the primary source for his idolatry). G-R Myth: The concept of Hubris (pride) leading to Nemesis (divine retribution). Figures like Oedipus or Creon, whose own wisdom or power (pride) leads to their blindness, exile, and destruction. Alchemical: The Nigredo (blackening) stage. The 'King' (Sol) must be dissolved, 'die' (lose his throne/form), and become the prima materia (a beggar) before he can be purified and 'reborn' (regain the ring).	Greek (Aristotle): His Nicomachean Ethics discusses Akrasia (weakness of will), where one knows the good (like Solomon) but fails to act on it due to overpowering passions (his epithumia or lust). Islamic (Al-Ghazālī): Argues that intellect ('aql) alone is insufficient for salvation. Without divine guidance, the philosopher (Solomon) will be led astray by his passions, as demonstrated in this fall. Indian (Buddhism): Solomon's fall is a perfect illustration of Dukkha (suffering) arising from Taṇhā (craving/attachment) to sensory pleasures (wives) and power (kingdom).	Cognitive: Solomon's wisdom (a crystallized intelligence schema) is "hacked" by motivational overrides (lust, desire to please), leading to catastrophic irrational decisions ("hot cognition" overwhelming "cold cognition"). Freud: The Ego (Solomon) is overwhelmed by the Id (lust for 700 wives) and violates the Superego (divine law). This leads to punishment: castration anxiety (loss of his "ring" of power) and exile. Jung: This is Ego inflation. The Ego identifies with the Self (divine wisdom), leading to a loss of the Shadow (Asmodeus). The Shadow then usurps control (exile) until the Ego deflates and re-integrates (finds the ring in the fish, a symbol of the deep unconscious). Synthesis: Solomon's "fall" is an archetypal Ego-inflation, where the self is usurped by repressed psychic contents (Shadow/Id) until humility forces a redemptive journey into the unconscious (exile/fish). Question: Is a "fall" or profound failure necessary for true wisdom?	European Phil. (Hegel): The "Dialectic." Solomon is the (Thesis: Wise King), which generates its own internal contradiction (Antithesis: Sinful Exile), leading to a higher (Synthesis: Restored, Humbled King). The fall is a necessary "negation." Modern Science (Neurobiology): Chronic stress or intense emotional/sexual drive can hijack the prefrontal cortex (rational thought/wisdom) via the limbic system (amygdala), leading to poor judgment and a loss of "executive control" (the ring).	The Fourth Way (Gurdjieff): Solomon is "Man 4" (the balanced man) who falls into "sleep" (mechanical behavior) by identifying with his chief feature (lust/pride). He loses his "Real 'I'" (the ring) to "Asmodeus" (False Personality) until a "shock" (exile) forces him to "wake up." Anthroposophy (Steiner): Asmodeus (Ahriman) represents the materialist, hardening force that tempts humanity (Solomon) with earthly power and lust, pulling him away from spiritual balance. Sovereign Citizen (Strawman): The "exile" as a beggar, stripped of his "name" (Solomon) and "title" (King), parallels the core tenet of being a "flesh and blood man" separate from the "legal fiction" (the Strawman) of his royal identity.
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Queen of Sheba (Bilquis) & the Crystal Floor Synthesis: This is a 'wisdom contest' that becomes an assimilation. Solomon's Logos (throne trick, crystal floor) confronts Bilquis's matriarchal/chthonic nature (sun-worship, goat-leg), breaking her illusion and leading to her integration/conversion.	Qur'an: (an-Naml, 40) The throne transport: $\[...āna ātīka bihi qabla an yartadda ilayka ṭarfuk...\]$ [...I will bring it to you before your glance returns...] (Attributed to one with "knowledge of the Scripture"). Qur'an: (an-Naml, 44) The crystal floor: $\[...ḥasibat-hu lujjatan wa-kashafat 'an sāqayhā qāla innahu ṣarḥun mumarradun min qawārīra...\]$ [...she thought it was a body of water and uncovered her shanks [legs]. He said, "Indeed, it is a palace [floor] made smooth with glass..."] (This leads to her conversion). Sufism: Bilquis represents the Nafs (the soul) that is idolatrous (worshiping the "sun" of its own ego) but is brought to submission (Islām) by the Rūḥ (Spirit/Solomon). The crystal floor exposes the soul's hidden "bestial" nature (hairy legs/hoof).	Bible: (1 Kings 10) The Queen of Sheba visits to "prove him with hard questions," but she is overwhelmed by his wisdom and wealth. (No throne transport, no crystal floor, no conversion, no demonic legs). G-R Myth: The "Riddle of the Sphinx," which Oedipus (a Solomon-like wisdom figure) must solve, representing a contest between human intellect (Logos) and a chthonic, female-presenting monster (Sphinx). Esoteric: The Queen of Sheba is often identified with the Anima Mundi (World Soul) or Sophia (Wisdom), who comes to test and unite with the Sage (Solomon).	Greek (Plato): The "Allegory of the Cave." Bilquis worships the "sun" (a physical image, like the shadows/fire in the cave). Solomon (the philosopher) uses illusions (the floor) to break her false reality and force her to see the "Form of the Good" (Monotheism). Islamic (Ibn Rushd): Solomon uses burhān (demonstration) to prove the illusion of her perception (the water) and the reality of his power (the throne), forcing a rational conversion away from the "rhetoric" of sun-worship.	Cognitive: The crystal floor is a "schema violation" or "cognitive illusion" (like a visual cliff) designed to break Bilquis's mental frames (her certainty/royalty) and induce a state of receptivity (conversion). Freud: The scene is psychosexual. She "uncovers her shanks" (exposes herself) based on an illusion, revealing a "flaw" (goat hoof = "castrated" or demonic/animalistic nature). Solomon (male Logos) exposes/cures her. Jung: This is the Anima encounter. Bilquis is the powerful, "other" feminine (Anima) who is "pagan" (unconscious) and part-animal (chthonic/Shadow). Solomon (Ego/Sage) confronts her, "transports" her essence (throne), exposes her true nature (legs), and integrates her (conversion). Synthesis: The encounter is an integration of the Anima (Bilquis): her power (throne) is mastered, her illusion (sun-worship) is broken, and her hidden shadow (goat-leg) is exposed, leading to transformation (conversion). Question: Must we "trick" the unconscious (as Solomon tricked Bilquis) to reveal its hidden truths?	European Phil. (Kant): The crystal floor challenges the "phenomenal" realm (what Bilquis perceives: water) versus the "noumenal" (the thing-in-itself: glass). Solomon's trick is a philosophical lesson in epistemology. Modern Physics (Relativity/Quantum): The "transport of the throne" $\[qabla an yartadda ilayka ṭarfuk\]$ (before a glance returns) is a mythic depiction of instantaneous transport, analogous to concepts like quantum entanglement or teleportation (a 'non-local' event).	Ancient Astronauts: Transporting the throne "in the twinkling of an eye" is cited as clear evidence of advanced "teleportation technology" (a 'suppressed technology' framework). Holographic Principle: The crystal floor (an illusion of water) is seen as an allegory for the universe itself being a projection (a hologram). Solomon, the adept, knows the "code" and exposes the illusion. Law of One (Ra Material): Solomon, as a positive adept (or "Wanderer"), uses his "Logos" (divine magic/tech) to transport the throne, demonstrating mastery over space-time to assist the spiritual evolution (conversion) of Bilquis (an 'other-self').
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Legendary Death (Upright Staff) Synthesis: Solomon's death is a final act of mastery and illusion. He binds the chaotic forces (djinns) even in death, using the appearance of power. The fall reveals that only the 'lowest' (a worm) can undo the 'highest' (the sage) and that all constructs (the Temple) are subject to entropy.	Qur'an: (Saba', 14) $\[Fa-lammā qaḍaynā 'alayhi al-mawta mā dallahum 'alā mawtihi illā dābbatu al-arḍi ta'kulu minsa'atahu fa-lammā kharra tabayyanati al-jinnu...\]$ [And when We decreed for him death, nothing indicated to them his death except a creature of the earth eating his staff. But when he fell, it became clear to the jinn...] Sufism: The "worm" (dābbatu al-arḍ) symbolizes the subtle, persistent attachment to the world (the staff/kingdom) that, once severed, causes the fall. Or, it represents the humble, small force of nature (entropy) that undoes the greatest works of man.	Bible: (1 Kings 11:41-43) Details his death simply: "And Solomon slept with his fathers, and was buried in the city of David his father." (No parallel legend). G-R Myth: The Roman Emperor Vespasian, who famously said "Vae, puto deus fio" ("Alas, I think I am becoming a god") and insisted on dying on his feet, stating, "An emperor should die standing" (a parallel "upright death"). Alchemical: The Putrefactio (decay) phase, where the "King" (Solomon) is dead but his body must remain in the vessel (Temple) to be broken down (by the worm/decay) before the next stage can begin.	Greek (Stoicism): (Epictetus/Marcus Aurelius) The ideal death is one met with apatheia (indifference) and duty. Solomon dying "on the job," upright, fulfills his duty to the last, unconcerned with the decay (worm) that is inevitable. Indian (Buddhism): The story is a profound allegory for Anicca (impermanence). The great king (Solomon), his great work (Temple), and his power (staff) are all subject to decay and dissolution by the smallest, most mundane thing (a worm).	Cognitive: The djinns are trapped in a "persistence schema" (the boss is watching, must work). The worm is the "anomaly" (schema disconfirmation) that finally breaks the cognitive illusion. Freud: The staff is a final phallic symbol of authority. Death is castration, but Solomon delays its recognition. The "worm" (Thanatos, the death drive) finally "eats" the staff (Eros/authority), and the "body" (Solomon) falls. Jung: The King (Ego/Persona) dies but remains rigid, refusing to yield. The "worm" (a symbol of the chthonic, unconscious, slow decay) undermines this rigidity, forcing the Ego to collapse so the djinns (unconscious contents) can be "freed." Synthesis: The upright corpse is the Persona or Ego rigidly maintained after "psychic death," until the slow, unconscious process of decay (the worm) exposes the truth, collapsing the entire structure. Question: What "dead" institutions or habits do we maintain, only because we are fooled by an "upright staff"?	European Phil. (Nietzsche): Solomon as the Übermensch (or a failed one), whose will-to-power (staff/Temple) is so great it persists beyond his death, until the "slaves" (djinns) are freed by the "lowest" (the worm), representing a 'revaluation of values'. Modern Science (Entropy): The Second Law of Thermodynamics. The Temple is a complex, ordered system. Solomon (the energy input/controller) dies. The "worm" is the agent of entropy, breaking down the staff (the final structure) and leading to the system's (the work) collapse/release.	Suppressed Science (Free Energy): The djinns are "free energy" or "suppressed technology" (see Theme 4). Solomon's death (and the subsequent loss of the ring/control) is the moment this 'Ancient Wisdom' was lost, forcing humanity (the djinns) back into 'hard labor' (iron tools) (a 'lost civilization' framework). Hollow Earth/Crypto-Terrestrial: The dābbatu al-arḍ (creature of the earth) is sometimes linked to 'inner earth' entities. The jinn/djinns are seen as these Crypto-Terrestrials, forced into service and freed only by another "earth creature." Memetics: Solomon's "upright body" is a 'meme' (the image of the master) that compels the djinns (the hosts) to keep replicating the 'meme-plex' (building the Temple). The worm is the competing 'meme' (truth/entropy) that causes the original meme's collapse.

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Solomon: Quran and Scriptures

وَاتَّبَعُوا مَا تَتْلُو الشَّيَاطِينُ

عَلَىٰ مُلْكِ سُلَيْمَانَ

وَمَا كَفَرَ سُلَيْمَانُ

وَلَٰكِنَّ الشَّيَاطِينَ كَفَرُوا

يُعَلِّمُونَ النَّاسَ السِّحْرَ

وَمَا أُنزِلَ عَلَى الْمَلَكَيْنِ

بِبَابِلَ هَارُوتَ وَمَارُوتَ

وَمَا يُعَلِّمَانِ مِنْ أَحَدٍ

حَتَّىٰ يَقُولَا إِنَّمَا نَحْنُ فِتْنَةٌ

فَلَا تَكْفُرْ

فَيَتَعَلَّمُونَ مِنْهُمَا

مَا يُفَرِّقُونَ بِهِ

بَيْنَ الْمَرْءِ وَزَوْجِهِ

وَمَا هُم بِضَارِّينَ بِهِ

مِنْ أَحَدٍ إِلَّا بِإِذْنِ اللَّهِ

وَيَتَعَلَّمُونَ مَا يَضُرُّهُمْ

وَلَا يَنفَعُهُمْ

وَلَقَدْ عَلِمُوا

لَمَنِ اشْتَرَاهُ

مَا لَهُ فِي الْآخِرَةِ مِنْ خَلَاقٍ

وَلَبِئْسَ مَا شَرَوْا بِهِ أَنفُسَهُمْ

لَوْ كَانُوا يَعْلَمُونَ

إِنَّا أَوْحَيْنَا إِلَيْكَ

كَمَا أَوْحَيْنَا إِلَىٰ نُوحٍ

وَالنَّبِيِّينَ مِن بَعْدِهِ

وَأَوْحَيْنَا إِلَىٰ إِبْرَاهِيمَ

وَإِسْمَاعِيلَ وَإِسْحَاقَ

وَيَعْقُوبَ وَالْأَسْبَاطِ

وَعِيسَىٰ وَأَيُّوبَ

وَيُونُسَ وَهَارُونَ

وَسُلَيْمَانَ

وَآتَيْنَا دَاوُودَ زَبُورًا

وَوَهَبْنَا لَهُ إِسْحَاقَ

وَيَعْقُوبَ

كُلًّا هَدَيْنَا

وَنُوحًا هَدَيْنَا مِن قَبْلُ

وَمِن ذُرِّيَّتِهِ

دَاوُودَ وَسُلَيْمَانَ

وَأَيُّوبَ وَيُوسُفَ

وَمُوسَىٰ وَهَارُونَ

وَكَذَٰلِكَ نَجْزِي الْمُحْسِنِينَ

وَدَاوُودَ وَسُلَيْمَانَ

إِذْ يَحْكُمَانِ فِي الْحَرْثِ

إِذْ نَفَشَتْ فِيهِ

غَنَمُ الْقَوْمِ

وَكُنَّا لِحُكْمِهِمْ شَاهِدِينَ

فَفَهَّمْنَاهَا سُلَيْمَانَ

وَكُلًّا آتَيْنَا

حُكْمًا وَعِلْمًا

وَسَخَّرْنَا مَعَ دَاوُودَ

الْجِبَالَ يُسَبِّحْنَ

وَالطَّيْرَ

وَكُنَّا فَاعِلِينَ

وَلِسُلَيْمَانَ الرِّيحَ

عَاصِفَةً

تَجْرِي بِأَمْرِهِ

إِلَى الْأَرْضِ

الَّتِي بَارَكْنَا فِيهَا

وَكُنَّا بِكُلِّ شَيْءٍ

عَالِمِينَ

وَمِنَ الشَّيَاطِينِ

مَن يَغُوصُونَ لَهُ

وَيَعْمَلُونَ عَمَلًا

دُونَ ذَٰلِكَ

وَكُنَّا لَهُمْ حَافِظِينَ

وَلَقَدْ آتَيْنَا دَاوُودَ

وَسُلَيْمَانَ عِلْمًا

وَقَالَا الْحَمْدُ لِلَّهِ

الَّذِي فَضَّلَنَا

عَلَىٰ كَثِيرٍ مِّنْ عِبَادِهِ

الْمُؤْمِنِينَ

وَوَرِثَ سُلَيْمَانُ دَاوُودَ

وَقَالَ يَا أَيُّهَا النَّاسُ

عُلِّمْنَا مَنطِقَ الطَّيْرِ

وَأُوتِينَا مِن كُلِّ شَيْءٍ

إِنَّ هَٰذَا لَهُوَ الْفَضْلُ

الْمُبِينُ

وَحُشِرَ لِسُلَيْمَانَ