Solomon in Quran - Complete

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.

Summary:

• Prophet Sulaiman is presented as a righteous prophet within the Abrahamic lineage, explicitly absolved of the disbelief and sorcery attributed to him by devils. His power was a divine gift of prophecy (nubuwwah), not occultism (sihr). Allah granted him and his father David vast knowledge (ilm), for which they were deeply grateful. Sulaiman inherited David's prophecy and kingdom, receiving unique abilities such as understanding the speech of birds (mantiq at-tayr). His vast, supernaturally-gifted kingdom included a tripartite army of jinn, men, and birds, and divine control over the wind (rih), which he could direct gently and which traveled a month's journey in a single morning. He also commanded jinn who dived for treasure, built sanctuaries and statues from a miraculous spring of molten brass, and were kept from deviation by divine punishment.

• The narrative of the Queen of Sheba begins with Sulaiman's army encountering an ant colony; Sulaiman's smile at the ant's warning prompted a prayer for gratitude (shukr). He then noticed the hoopoe's (hudhud) absence and threatened it, but the bird returned with "certain news" (naba yaqin) of a powerful queen in Sheba (Saba) who possessed a great throne (arshun azim) but, along with her people, worshipped the sun. Sulaiman sent a letter via the hoopoe, beginning with the Basmalah and demanding their submission (muslimin). The queen, showing wisdom, consulted her chieftains (mala), who offered their military might but deferred to her command.

• The queen chose diplomacy, sending a gift (hadiyyah) to test if Sulaiman was a king or a prophet. He rejected the wealth, declaring what Allah gave him was better, and issued an ultimatum. As her delegation traveled, Sulaiman challenged his own assembly to bring her throne. An 'Ifrit from the jinn offered to do so, but "one with knowledge from the Book" brought it in the blink of an eye. Sulaiman recognized this miracle as a divine test (fitnah) of his gratitude. He disguised the throne, and upon arrival, the queen astutely replied, "It is as though it were it." Her conversion was finalized when she mistook a palace (sarh) floor of smooth glass (qawarir) for a pool (lujjah); realizing the limits of her senses versus Sulaiman's divine power, she renounced her past, declared she had "wronged" herself, and submitted to Allah.

• Sulaiman is praised as an "excellent servant" (ni'ma l-abd) and "one who repeatedly turned" (awwab) in repentance. He faced several trials, including a review of noble horses that distracted him from an afternoon prayer, leading him to slaughter the horses as a sacrifice. In another trial, Allah placed a "body" (jasad) on his throne, after which Sulaiman prayed for forgiveness and for a unique kingdom (mulkan) "not suited for anyone after me," appealing to Allah as "the Bestower" (al-Wahhab). Allah granted this, giving him full authority over his gifts "without account" (bi-ghayri hisab). Sulaiman's death provided a final lesson: he died leaning on his staff (minsa'ah), and the jinn, unaware, continued their "humiliating punishment" of labor. Only when a worm (dabbatu l-ard) ate the staff and the body fell did the jinn realize they did not know the unseen (ghayb). Despite his immense worldly power, the text confirms Sulaiman has "nearness" (zulfa) to Allah and a "good final return" (husna ma'ab).

Key Ideas:

• Sulaiman was a righteous prophet who received revelation, not a disbeliever or sorcerer.

• His kingdom and powers were divine gifts, not inherent abilities.

• He possessed unique knowledge, including understanding the speech of birds and ants.

• He commanded a unique army of men, jinn, and birds.

• He had supernatural control over the wind, jinn (builders, divers, and imprisoned rebels), and a spring of molten brass.

• The narrative of the Queen of Sheba (Bilqis) is a story of da'wah (invitation to monotheism).

• Sulaiman used miracles (instant throne, glass palace) to demonstrate Allah's power and secure the Queen's conversion from sun-worship to Islam.

• Sulaiman is presented as an exemplar of gratitude (shukr) and repentance (awwab).

• Power and knowledge are divine trials (fitnah) to test whether a servant is grateful or ungrateful.

• Sulaiman's death demonstrated that jinn do not possess knowledge of the unseen (ghayb).

• Allah granted Sulaiman's prayer for a unique kingdom, giving him authority "without account."

• Despite his worldly kingdom, Sulaiman is confirmed to have nearness to Allah and a good final reward.

Unique Events:

• Sulaiman is listed among the prophets receiving revelation.

• Sulaiman is listed in the righteous lineage of Abraham.

• Sulaiman is absolved of disbelief; devils are blamed for teaching sorcery at Babylon.

• Sulaiman is given a special understanding in a judgment about sheep destroying a field.

• Sulaiman and David are given knowledge and praise Allah for it.

• Sulaiman inherits David's prophecy and kingdom.

• Sulaiman announces he was taught the speech of birds.

• Sulaiman's army of jinn, men, and birds is gathered and arrayed.

• An ant warns other ants to flee Sulaiman's approaching army.

• Sulaiman smiles at the ant's speech and prays for gratitude.

• Sulaiman inspects his birds and finds the hoopoe missing.

• Sulaiman threatens to punish the hoopoe unless it provides a clear excuse.

• The hoopoe returns, reporting on the sun-worshipping Queen of Sheba and her great throne.

• Sulaiman tests the hoopoe by sending a letter with it.

• The Queen receives the "noble letter," which begins with the Basmalah and demands submission.

• The Queen consults her chieftains, who offer their military might but defer to her.

• The Queen voices concern that conquering kings ruin lands and humiliate elites.

• The Queen sends a gift to Sulaiman to test if he is a prophet or a king.

• Sulaiman rejects the gift and threatens to conquer Sheba with an unstoppable army.

• Sulaiman challenges his assembly to bring the Queen's throne before she arrives.

• An 'Ifrit (jinn) offers to bring the throne before Sulaiman stands up.

• One with "knowledge from the Book" brings the throne in the blink of an eye.

• Sulaiman sees the throne, thanks Allah, and calls it a test of his gratitude.

• Sulaiman orders the throne disguised to test the Queen's perception.

• The Queen arrives and gives a wise, non-committal answer ("It is as though it were it") about her throne.

• The Queen is told to enter a palace (sarh).

• The Queen mistakes the smooth glass floor for a pool of water and lifts her garments.

• Upon being corrected, the Queen realizes her error and submits to Allah with Sulaiman.

• Sulaiman's control of the wind (month's journey in a morning) is detailed.

• Sulaiman is given a spring of molten brass (qitr) for jinn-workers.

• Jinn build sanctuaries, statues, and massive basins for Sulaiman.

• The "family of David" is commanded to "work in gratitude."

• Sulaiman dies leaning on his staff, his death unknown to the working jinn.

• A worm (dabbatu l-ard) eats the staff, causing Sulaiman's body to fall.

• The jinn's fallibility is exposed, proving they do not know the unseen.

• Sulaiman is praised as an "excellent servant" (ni'ma l-abd) and "repentant" (awwab).

• Sulaiman is distracted from his afternoon prayer by a review of fine horses.

• Sulaiman repents by ordering the horses brought back and slaughtering them.

• Sulaiman is tried by Allah, who places a "body" (jasad) on his throne.

• Sulaiman repents and prays for forgiveness and a unique kingdom.

• Allah answers his prayer, granting him gentle wind and control over jinn (builders, divers, and those in chains).

• Allah gives Sulaiman this unique kingdom as a gift "without account."

• Sulaiman's high rank and "good final return" in the afterlife are confirmed.

Keywords:

• a-hakadha arshuki – The question "Is it thus, your throne?"; posed to the Queen of Sheba.

• Aaron (Harun) – Prophet listed in the chain of revelation.

• Abraham (Ibrahim) – Prophet; Sulaiman is listed as his descendant.

• adhab al-muhin – Humiliating punishment; the labor the jinn endured.

• adhbahannahu – "I will surely slaughter him"; Sulaiman's threat to the hoopoe.

• adhillah – Dishonored/disgraced; what the Queen fears kings do and what Sulaiman threatens.

• aftuni – "Advise me"; the Queen's request to her council.

• ahattu – "I have encompassed"; the hoopoe's claim of having knowledge Sulaiman lacked.

• akhirah – The Hereafter.

• akfuru – "I am ungrateful"; the alternative to gratitude in Sulaiman's test.

• al (aal) – Family; as in the "family of David."

• al-amru ilayki – "The command is to you"; the council's deference to the Queen.

• al-Wahhab – The Bestower; the divine name Sulaiman uses in his prayer.

• Al-An'am – Surah 6; lists Sulaiman among Abraham's descendants.

• Al-Anbiya – Surah 21; details Sulaiman's judgment and control of wind/jinn.

• Al-Baqarah – Surah 2; denies Sulaiman disbelieved and discusses magic.

• al-hamdu lillah – "Praise be to Allah"; the response of David and Sulaiman to receiving knowledge.

• Al-Qurtubi – A classical Quranic commentator cited in the tafsir.

• Allah – God.

• alla ta'lu alayya – "That you not rise up against me"; Sulaiman's command in his letter.

• amin – Trustworthy; the 'Ifrit's description of himself.

• amr – Command; Sulaiman's command over the wind.

• amala salihan – "Do righteousness"; part of Sulaiman's prayer.

• anaba – He turned/repented; Sulaiman's action after his trial.

• An-Naml – Surah 27; contains the detailed story of the ant and the Queen of Sheba.

• An-Nisa – Surah 4; lists Sulaiman among prophets who received revelation.

• a'naq (a'naqi) – Necks; which Sulaiman struck on the horses.

• arshun azim – "A great throne"; belonging to the Queen of Sheba.

• arshiha – "Her throne"; the throne Sulaiman asked to be brought.

• Asr – Afternoon prayer; what Sulaiman missed due to the horses.

• asifah – Storming; a description of the wind Sulaiman controlled.

• aslamtu – "I submit"; the Queen's final declaration of faith.

• Ash-Sham – Greater Syria; identified in tafsir as the "blessed land."

• ashkura – "That I may be grateful"; Sulaiman's prayer.

• 'ashiyy (bi-l-'ashiyyi) – Afternoon; when the horses were displayed.

• 'ata'una – "Our gift"; Allah's description of Sulaiman's unique kingdom.

• awhayna – "We revealed"; establishing the chain of revelation.

• awwab – One who repeatedly turned; a key description of Sulaiman's piety.

• awzi'ni – "Enable me"; Sulaiman's prayer to be made grateful.

• 'ayn al-qitr – Spring of molten brass; a miracle given to Sulaiman.

• ayyukum – "Which of you"; Sulaiman's challenge to his assembly.

• Babil – Babylon; location of the angels Harut and Marut.

• ba'sin shadid – "Severe might"; the Queen's council's description of their army.

• Basmalah – The invocation "Bismi l-Lahi r-Rahmani r-Rahim."

• bi-ghayri hisab – "Without account"; the terms of Sulaiman's unique kingdom.

• bi-rahmatika – "By Your mercy"; how Sulaiman prayed to be admitted among the righteous.

• Bilqis – Name given in tafsir for the Queen of Sheba.

• Bismi l-Lahi r-Rahmani r-Rahim – "In the name of Allah, the Most Gracious, the Most Merciful"; the opening of Sulaiman's letter.

• Bukhari – A collector of hadith (prophetic traditions) cited in tafsir.

• dabbatu l-ard – "Creature of the earth"; the worm/termite that ate Sulaiman's staff.

• dahikan – Laughing; Sulaiman's reaction to the ant.

• David (Dawud) – Prophet and king, father of Sulaiman.

• da'wah – Call to God; the purpose of Sulaiman's letter.

• Devils (shayatin) – Beings who taught magic and were subjected to Sulaiman.

• dhikri Rabbi – "Remembrance of my Lord"; what Sulaiman was distracted from.

• dhurriyyah – Descendants, progeny; referring to Abraham's line.

• Elijah (Ilyas) – Prophet listed in the chain of revelation.

• fa-mnun aw amsik – "So bestow or withhold"; Allah's grant of authority to Sulaiman.

• fadl mubin – "Clear favor"; Sulaiman's description of his gifts.

• fadli Rabbi – "The favor of my Lord"; Sulaiman's reaction to the instant throne.

• fahhamnaha – "We gave understanding of it"; referring to Sulaiman's superior judgment.

• fatanna – "We tried"; Allah's action towards Sulaiman.

• fitnah – A trial or test; what the angels called their knowledge and what Sulaiman's power was.

• gha'ibin – Absent; the status of the hoopoe.

• Ghaniyy – Self-Sufficient; an attribute of Allah.

• ghuduww – Morning journey; of the wind.

• hadith – Prophetic tradition, cited in tafsir.

• hadiyyah – A gift; sent by the Queen of Sheba.

• hafizin – Guardian; Allah's role over the subjugated jinn.

• harth – The field; the subject of David and Sulaiman's judgment.

• Harut – One of two angels at Babylon who taught magic as a trial.

• Hoopoe (hudhud) – The bird messenger who discovered Sheba.

• hubb al-khayr – "Love of good"; Sulaiman's term for the horses that distracted him.

• hukm – Judgment or wisdom; given to David and Sulaiman.

• hushira – "Were gathered"; referring to Sulaiman's army.

• husna ma'ab – "A good final return"; Sulaiman's reward in the hereafter.

• 'Ifrit – A powerful, cunning jinn who offered to fetch the throne.

• idhn (bi-idhni) – Permission; how jinn worked and how magic causes harm (by Allah's permission).

• ijtihad – Legal reasoning; used by David and Sulaiman in judgment.

• 'ilm (ilmun) – Knowledge; the divine gift given to David and Sulaiman.

• 'ilmun min al-kitab – "Knowledge from the Book"; possessed by the one who brought the throne instantly.

• imra'atan – "A woman"; the hoopoe's initial description of the Queen.

• Insha'Allah – "If Allah wills"; what Sulaiman failed to say, leading to a trial.

• ins – Mankind; a component of Sulaiman's army.

• Isaac (Ishaq) – Prophet, son of Abraham.

• Ishmael (Isma'il) – Prophet, son of Abraham.

• Jacob (Ya'qub) – Prophet, son of Isaac.

• jasad – "A body"; what was placed on Sulaiman's throne as a trial.

• jawab (ka-l-jawabi) – Reservoirs; likened to the basins the jinn made.

• Jesus ('Isa) – Prophet listed in the chain of revelation.

• jifan – Basins; built by the jinn.

• Jinn – Beings subjected to Sulaiman, part of his army.

• Job (Ayyub) – Prophet listed in the chain of revelation.

• John (Yahya) – Prophet listed in the chain of revelation.

• Jonah (Yunus) – Prophet listed in the chain of revelation.

• junud – Soldiers; Sulaiman's army.

• ka-annahu huwa – "It is as though it were it"; the Queen's astute answer about her throne.

• kadhibin – Liars; what Sulaiman tested the hoopoe against.

• kafara (kafaru, kufr) – To disbelieve; disbelief; Sulaiman is absolved of this.

• kafirin – Disbelieving; the people the Queen was from.

• karim – Noble; the Queen's description of Sulaiman's letter.

• kashafat 'an saqayha – "Uncovered her shanks"; the Queen's action at the glass floor.

• Kathir (Ibn Kathir) – A classical Quranic commentator cited in the tafsir.

• khab (l-khab'a) – The hidden; which Allah brings forth.

• kharra – "He fell"; Sulaiman's body after the staff broke.

• khayr – Better; Sulaiman's description of Allah's gift compared to the Queen's.

• kitab – Letter; sent by Sulaiman to the Queen.

• kufr – Disbelief.

• kursi (kursiyyihi) – Throne; referring to Sulaiman's throne that had a "body" cast on it.

• la qibala – "No capacity [to withstand]"; Sulaiman's description of his army.

• la yash'urun – "They perceive not"; the ant's exoneration of Sulaiman's army.

• la yanbaghi li-ahadin min ba'di – "Not suited for anyone after me"; Sulaiman's prayer for a unique kingdom.

• labithu – "Remained"; what the jinn would not have done in punishment if they knew the unseen.

• liyabluwani – "To test me"; Sulaiman's understanding of the instant throne.

• lujjah – A pool; what the Queen mistook the glass floor for.

• maharib – Sanctuaries/high places; built by the jinn.

• mal – Wealth; which Sulaiman rejected from the Queen.

• mala – Assembly/chieftains; of the Queen and of Sulaiman.

• malakayn – Two angels; Harut and Marut.

• mantiq (mantiqa t-tayr) – Speech/logic; specifically, of the birds.

• maqamika – "Your place"; the timeframe the 'Ifrit gave for fetching the throne.

• Marut – One of two angels at Babylon who taught magic as a trial.

• Mary – Mother of Jesus, mentioned in tafsir context.

• masakin (masakinakum) – Dwellings; of the ants.

• mashan (mas'han) – Striking/wiping; Sulaiman's action on the horses' necks and legs.

• mawt – Death; decreed for Sulaiman.

• minsa'ah (minsa'atahu) – Staff; which Sulaiman leaned on at his death.

• mu'minin – Believers.

• Muhammad – The Prophet, mentioned in tafsir.

• mulk (mulkan) – Kingdom; Sulaiman's dominion, and what he prayed for.

• muluk – Kings; what the Queen observed about their destructive nature.

• mumarrad – Paved smooth; the glass floor of the palace.

• muqarranin fi l-asfad – "Bound together in chains"; the fate of rebellious jinn.

• mursalun (mursilah) – Messengers; sent by the Queen with a gift.

• Muslim – A collector of hadith cited in tafsir.

• muslimin – In submission/submitters; the demand in Sulaiman's letter and the Queen's final status.

• mustaqirran – Settled; the state of the throne when it appeared before Sulaiman.

• naba' yaqin – "Certain news"; brought by the hoopoe.

• nubuwwah – Prophecy; Sulaiman's true power, contrasted with sorcery.

• nafashat – Strayed; the sheep in the field.

• nakkiru (nakkiru laha) – "Disguise"; Sulaiman's order for the Queen's throne.

• namlah (namlatun) – An ant.

• ni'ma l-abd – "An excellent servant!"; Allah's praise for Sulaiman.

• ni'mah (ni'mataka) – Favor/blessing; what Sulaiman prayed to be grateful for.

• Noah (Nuh) – Prophet listed in the chain of revelation.

• qadayna – "We decreed"; referring to Sulaiman's death.

• qati'atan amran – "One to decide an affair"; the Queen's description of her consultative process.

• qawarir – Glass; the material of the palace floor.

• qawiyy – Strong; the 'Ifrit's description of himself.

• qaryah – Township; what the Queen said kings ruin.

• Queen of Sheba – Ruler of Saba, identified as Bilqis in tafsir.

• qudur rasiyat – "Fixed cooking-pots"; built by the jinn.

• qudrah – Divine power.

• qurban – Sacrifice; the interpretation of Sulaiman slaughtering his horses.

• quwwah – Strength; possessed by the Queen's army.

• Rabb – "My Lord"; used in prayers by Sulaiman and the Queen.

• Rabb al-alamin – "Lord of the worlds"; the Queen's final declaration of faith.

• Rabb al-arsh al-azim – "Lord of the Great Throne"; the hoopoe's description of Allah.

• Rabb-ighfir li – "My Lord, forgive me"; Sulaiman's prayer.

• rawah – Evening journey; of the wind.

• rih (ar-riha) – The wind; controlled by Sulaiman.

• rudduha alayya – "Bring them back to me"; Sulaiman's command about the horses.

• rukha'an – Gently; a description of the wind Sulaiman controlled.

• Saba (Surah 34) – Quranic chapter; details Sulaiman's power and death.

• Saba (Saba') – Sheba; the kingdom of the Queen.

• sabil – The path; the true way from which Satan bars people.

• Sad (Surah 38) – Quranic chapter; details Sulaiman's trials, prayer, and unique kingdom.

• saddaha (saddahum) – "Barred her" (or "them"); what her past worship did to the Queen, and what Satan does.

• safinat al-jiyad (as-safinatu l-jiyadu) – Noble, swift horses; which distracted Sulaiman.

• saghirun – Humbled; Sulaiman's threat against the people of Sheba.

• salihin (as-salihin) – The righteous; whom Sulaiman prayed to be among.

• salah – Righteousness; the unifying trait of the prophets.

• sananzuru – "We will see"; Sulaiman's response to the hoopoe's report.

• saqayha (bi-s-suqi) – Shanks/legs; the Queen's (sanks) and the horses' (legs).

• sarh (as-sarha) – The palace/pavilion; with the glass floor.

• shahidin – Witnesses; Allah's status to David and Sulaiman's judgment.

• shakur (ash-shakuru) – The very grateful; a quality Allah says is rare among His servants.

• shar'iah – Islamic law; mentioned in tafsir regarding statues.

• shaytan (ash-shaytanu) – Satan; the adversary who adorned the Sabeans' deeds.

• shukr (ashkura) – Thankfulness, gratitude; a central theme for Sulaiman.

• shura – Consultation; the Queen's practice with her council.

• sihr (as-sihra) – Sorcery or magic; taught by devils, not Sulaiman.

• Sulaiman – Prophet Solomon; the central figure of the text.

• sultan mubin – "A clear authority/proof"; the excuse Sulaiman demanded from the hoopoe.

• Surah – A chapter of the Quran.

• Tabari – A classical Quranic commentator cited in the tafsir.

• tabassama – "He smiled"; Sulaiman's reaction to the ant.

• tabayyanat – "It became clear"; what happened to the jinn upon Sulaiman's death.

• Tafsir – Quranic exegesis or commentary.

• tafaqqada – "He reviewed/inspected"; Sulaiman's action with the birds.

• tahtadi (a-tahtadi) – "She is guided"; the purpose of the disguised throne test.

• takfur (la takfur) – "Do not disbelieve"; the angels' warning.

• Talmud – Jewish text, mentioned in tafsir as blurring Sulaiman's wisdom with occultism.

• tamathil (wat-tamathila) – Statues/images; built by the jinn.

• tasbih – Glorification; what the mountains and birds did with David.

• taskhir – Subjugation; of the jinn to Sulaiman.

• tawalla – "Turn away"; Sulaiman's instruction to the hoopoe after delivering the letter.

• tawhid – Monotheism; the hoopoe's theological position.

• tawarat bi-l-hijab – "It [the sun] set behind the veil"; the moment Sulaiman realized his distraction.

• tayr (at-tayra) – Birds; part of Sulaiman's army, glorified with David.

• Tribes (al-asbat) – The descendants of Jacob, listed among prophets.

• u'adhdhibannahu – "I will surely punish him"; Sulaiman's threat to the hoopoe.

• unzila – "Was sent down"; referring to the trial of magic at Babylon.

• wadi an-naml – "The valley of the ants."

• wahabna – "We gave/bestowed"; how Sulaiman was given to David.

• wahy – Revelation; the divine inspiration given to all prophets.

• waritha – "Inherited"; Sulaiman's inheritance of prophecy from David.

• ya'lamuna l-ghayb – "Known the unseen"; what the jinn were proven not to know.

• yarji'un (madha yarji'una) – "What they return [in response]"; what Sulaiman waited to see.

• yartadda ilayka tarfuka – "Before your gaze blinks"; the speed of the one with knowledge.

• yasjuduna li-sh-shams – "Prostrating to the sun"; the practice of the people of Sheba.

• yahtimannakum – "Crush you"; the ant's warning.

• yazigh (man yazigh) – "Whoever deviated"; the jinn who would be punished.

• yaghusuna (ghawwasin) – "Dived" (or "diver"); the jinn's task in the sea.

• yuza'un – "Arrayed in order"; the discipline of Sulaiman's army.

• yusabbihna – "Glorifying"; the mountains and birds with David.

• Zabur – The Psalms; the revelation given to David.

• zalamtu nafsi – "I have wronged myself"; the Queen's declaration of repentance.

• zayyana – "Adorned"; Satan's deception of making evil deeds seem good.

• Zechariah (Zakariyya) – Prophet listed in the chain of revelation.

• zulfa (la-zulfa) – "Surely a nearness"; Sulaiman's high rank with Allah.

Verse 2:102 – Solomon's Kingdom & Sorcery

2:102a:

وَاتَّبَعُوا مَا تَتْلُو

And they followed what was recited (wa-ttabaʿū mā tatlū, ওয়াত্-তাবা'ঊ মা তাতলূ; t-b-ʿ / ত-ব-আ – to follow // ittabaʿū // Cognate: Hebrew: dāḇaq "to cling" (semantic link); t-l-w / ত-ল-ও – to recite, follow // tatlū // Cognate: Akkadian: talû "to read aloud")

2:102b:

الشَّيَاطِينُ عَلَىٰ مُلْكِ

by the devils upon the kingdom (ash-shayāṭīnu ʿalā mulki, আশ্-শায়াত্বীনু 'আলা মুলকি; sh-ṭ-n / শ-ত্ব-ন – to be remote, defiant // shayāṭīn // Cognate: Hebrew: śāṭān "adversary"; m-l-k / ম-ল-ক – to possess, rule // mulk // Cognate: Aramaic: malkū "kingdom")

2:102c:

سُلَيْمَانَ ۖ وَمَا كَفَرَ

of Solomon. And not disbelieved (sulaymāna wa-mā kafara, সুলাইমানা ওয়া মা কাফারা; s-l-m / স-ল-ম – peace, submission // Sulaymān // Cognate: Hebrew: Šəlōmōh "Solomon, peaceful"; k-f-r / ক-ফ-র – to cover, disbelieve // kafara // Cognate: Syriac: kpar "to deny")

2:102d:

سُلَيْمَانُ وَلَٰكِنَّ الشَّيَاطِينَ

Solomon, but the devils (sulaymānu wa-lākinna sh-shayāṭīna, সুলাইমানু ওয়া লাকিন্নাশ্-শায়াত্বীনা; l-k-n / ল-ক-ন – but, however // lākinna // Cognate: [Cognate: none]; sh-ṭ-n / শ-ত্ব-ন – to be remote, defiant // shayāṭīn // Cognate: Hebrew: śāṭān "adversary")

2:102e:

كَفَرُوا يُعَلِّمُونَ النَّاسَ

disbelieved, teaching the people (kafarū yuʿallimūna n-nāsa, কাফারূ ইউ'আল্লিমূনা ন্-নাসা; k-f-r / ক-ফ-র – to cover, disbelieve // kafarū // Cognate: Syriac: kpar "to deny"; ʿ-l-m / আ-ল-ম – to know // yuʿallimūna // Cognate: Hebrew: lāmaḏ "to teach, learn"; n-w-s / ন-ও-স – mankind // nās // Cognate: Aramaic: nāšā "people")

2:102f:

السِّحْرَ وَمَا أُنزِلَ

the sorcery and what was sent down (as-siḥra wa-mā unzila, আস্-সিহরা ওয়া মা উনযিলা; s-ḥ-r / স-হ-র – to bewitch, deceive // siḥr // Cognate: Akkadian: šiḫru "magic"; n-z-l / ন-য-ল – to descend // unzila // Cognate: Ge'ez: nazala "to come down")

2:102g:

عَلَى الْمَلَكَيْنِ بِبَابِلَ

to the two angels at Babylon (ʿalā l-malakayni bi-bābila, 'আলাল্-মালাকাইনি বিবাবিলা; m-l-k / ম-ল-ক – to possess, rule [secondary root for angel: l-'-k 'to send'] // malakayn // Cognate: Hebrew: mal'āḵ "messenger, angel"; b-b-l / ব-ব-ল – Babylon // Bābil // Cognate: Akkadian: Bāb-ilim "Gate of God")

2.102h:

هَارُوتَ وَمَارُوتَ ۚ

Harut and Marut (hārūta wa-mārūta, হারূতা ওয়া মারূতা; h-r-t / হ-র-ত – Harut // Hārūt // Cognate: Avestan: Haurvatāt "Perfection"; m-r-t / ম-র-ত – Marut // Mārūt // Cognate: Avestan: Amərətāt "Immortality")

2:102i:

وَمَا يُعَلِّمَانِ مِنْ أَحَدٍ

And not they two taught any one (wa-mā yuʿallimāni min aḥadin, ওয়া মা ইউ'আল্লিমানি মিন্ আহাদিন্; ʿ-l-m / আ-ল-ম – to know // yuʿallimāni // Cognate: Hebrew: lāmaḏ "to teach"; w-ḥ-d / ও-হ-দ – one // aḥad // Cognate: Hebrew: 'eḥāḏ "one")

2:102j:

حَتَّىٰ يَقُولَا إِنَّمَا

until they both said, "Only (ḥattā yaqūlā innamā, হাত্তা ইয়াক্বূলা ইন্ন্নামা; ḥ-t-t / হ-ত-ত – until // ḥattā // Cognate: [Cognate: none]; q-w-l / ক-ও-ল – to say // yaqūlā // Cognate: Aramaic: qālā "voice, sound")

2:102k:

نَحْنُ فِتْنَةٌ فَلَا

we are a trial, so do not (naḥnu fitnatun fa-lā, নাহ্নু ফিতনাতুন্ ফালা; n-ḥ-n / ন-হ-ন – we // naḥnu // Cognate: Hebrew: 'ănaḥnū "we"; f-t-n / ফ-ত-ন – to test, tempt [smelting gold] // fitnah // Cognate: Syriac: petnā "temptation"; l-A / ল-আ – not // lā // Cognate: Akkadian: lā "not")

2:102l:

تَكْفُرْ ۖ فَيَتَعَلَّمُونَ

disbelieve." But they learn (takfur fa-yataʿallamūna, তাকফুর ফাইআতা'আল্লামূনা; k-f-r / ক-ফ-র – to cover, disbelieve // takfur // Cognate: Syriac: kpar "to deny"; ʿ-l-m / আ-ল-ম – to know // yataʿallamūna // Cognate: Hebrew: lāmaḏ "to learn")

2:102m:

مِنْهُمَا مَا يُفَرِّقُونَ

from them two that which they separate (minhumā mā yufarriqūna, মিনহুমা মা ইউফার্ রিক্বূনা; f-r-q / ফ-র-ক – to separate, divide // yufarriqūna // Cognate: Hebrew: pāraq "to break off")

2:102n:

بِهِ بَيْنَ الْمَرْءِ

with it between the man (bihi bayna l-marʾi, বিহি বাইনাল্-মার'ই; b-y-n / ব-য়-ন – between // bayna // Cognate: Aramaic: bên "between"; m-r-ʾ / ম-র-অ – man, person // marʾ // Cognate: [Cognate: none])

2:102o:

وَزَوْجِهِ ۚ وَمَا هُم

and his spouse. And not they (wa-zawjihi wa-mā hum, ওয়া যাওজিহি ওয়া মা হুম্; z-w-j / য-ও-জ – pair, spouse // zawj // Cognate: Akkadian: zūgu "pair"; h-w / হ-ও – he, they // hum // Cognate: Hebrew: hēm "they")

2:102p:

بِضَارِّينَ بِهِ مِنْ

could harm with it any (bi-ḍārrīna bihi min, বিদ্বার্রীনা বিহি মিন্; ḍ-r-r / দ-র-র – to harm, hurt // ḍārrīn // Cognate: Ge'ez: ḍarara "to strike")

2:102q:

أَحَدٍ إِلَّا بِإِذْنِ

one except by permission (aḥadin illā bi-idhni, আহাদিন্ ইল্লা বি'ইযনি; w-ḥ-d / ও-হ-দ – one // aḥad // Cognate: Hebrew: 'eḥāḏ "one"; A-dh-n / অ-য-ন – to permit, listen // idhn // Cognate: Hebrew: 'ōzen "ear")

2:102r:

اللَّهِ ۚ وَيَتَعَلَّمُونَ مَا

of Allah. And they learn what (Allāhi wa-yataʿallamūna mā, আল্লাহি ওয়া ইয়াতা'আল্লামূনা মা; A-l-h / অ-ল-হ – God // Allāh // Cognate: Aramaic: 'Ĕlāhā "God"; ʿ-l-m / আ-ল-ম – to know // yataʿallamūna // Cognate: Hebrew: lāmaḏ "to learn")

2:102s:

يَضُرُّهُمْ وَلَا يَنفَعُهُمْ ۚ

harms them and not benefits them (yaḍurruhum wa-lā yanfaʿuhum, ইয়াদ্দুররুহুম ওয়া লা ইয়ান্ফা'উহুম্; ḍ-r-r / দ-র-র – to harm, hurt // yaḍurruhum // Cognate: Ge'ez: ḍarara "to strike"; n-f-ʿ / ন-ফ-আ – to benefit, profit // yanfaʿuhum // Cognate: [Cognate: none])

2:102t:

وَلَقَدْ عَلِمُوا لَمَنِ

And surely they knew that whoever (wa-laqad ʿalimū la-mani, ওয়া লাক্বাদ 'আলিমূ লঅমানি; ʿ-l-m / আ-ল-ম – to know // ʿalimū // Cognate: Hebrew: lāmaḏ "to learn"; m-n / ম-ন – who // man // Cognate: Hebrew: mî "who")

2:102u:

اشْتَرَاهُ مَا لَهُ فِي

bought it, not for him in (ishtarāhu mā lahu fī, ইশ্তারাহু মা লাহু ফী; sh-r-y / শ-র-য় – to buy, sell // ishtarāhu // Cognate: Syriac: šrā "to release, sell"; l-h / ল-হ – for him // lahu // Cognate: Hebrew: lō "to him")

2:102v:

الْآخِرَةِ مِنْ خَلَاقٍ ۚ

the Hereafter any share (al-ākhirati min khalāqin, আল্-আখিরাতি মিন্ খালাক্বিন্; A-kh-r / অ-খ-র – last // ākhirah // Cognate: Ge'ez: 'aḫārī "last"; kh-l-q / খ-ল-ক – to create, proportion // khalāq // Cognate: Aramaic: ḥālāqā "portion, lot")

2:102w:

وَلَبِئْسَ مَا شَرَوْا

And surely wretched is what they sold (wa-la-biʾsa mā sharaw, ওয়া লাবি'সা মা শারাও; b-ʾ-s / ব-অ-স – to be wretched // biʾsa // Cognate: Ge'ez: bə'sa "to be bad"; sh-r-y / শ-র-য় – to buy, sell // sharaw // Cognate: Syriac: šrā "to release, sell")

2:102x:

بِهِ أَنفُسَهُمْ ۚ لَوْ

for it themselves, if (bihi anfusahum law, বিহি আন্ফুসাহুম্ লাও; n-f-s / ন-ফ-স – self, soul // anfusahum // Cognate: Hebrew: nepeš "soul, self"; l-w / ল-ও – if // law // Cognate: Akkadian: lū "if, whether")

2:102y:

كَانُوا يَعْلَمُونَ

they had known (kānū yaʿlamūna, কা-নূ ইয়া'লামূনা; k-w-n / ক-ও-ন – to be // kānū // Cognate: Hebrew: kūn "to be firm, exist"; ʿ-l-m / আ-ল-ম – to know // yaʿlamūna // Cognate: Hebrew: lāmaḏ "to learn")

Linguistic Gloss:

And-they-followed what recite [ittabaʿū from t-b-ʿ "follow"; tatlū from t-l-w "recite"→"follow narratives"], the-adversaries upon kingdom [shayāṭīn from sh-ṭ-n "distant/adversary"; mulk from m-l-k "rule"], [of] Solomon; and-not disbelieved [kafara from k-f-r "cover/deny"] Solomon, but the-adversaries disbelieved, teaching the-people the-sorcery [siḥr from s-ḥ-r "deception/magic"; cf. Akkadian šiḫru] and-what was-sent-down [unzila from n-z-l "descend"] upon the-two-angels [malakayn from l-'-k "send"] at-Babylon [Bābil from Akkadian Bāb-ilim "Gate of God"] Harut and-Marut [cf. Avestan Haurvatāt/Amərətāt]; and-not they-two-teach anyone until they-two-say "Only we [are a] trial [fitnah from f-t-n "smelt/test"], so-do-not disbelieve." Then-they-learn from-them-two what they-separate [yufarriqūna from f-r-q "split"] with-it between the-man and-his-spouse. And-not they [are] harmers [ḍārrīn from ḍ-r-r "harm"] with-it [to] anyone except by-permission [idhn from A-dh-n "listen"→"permit"] [of] Allah. And-they-learn what harms-them and-not benefits-them. And-surely they-knew whoever bought-it [ishtarāhu from sh-r-y "buy/sell"], not for-him in the-Hereafter [ākhirah from A-kh-r "last"] any-share [khalāq from kh-l-q "create"→"allotted portion"; cf. Aramaic ḥālāqā]. And-surely-wretched [biʾsa from b-ʾ-s "bad"] [is] what they-sold [sharaw from sh-r-y] for-it themselves; if they had known.

Tafsīr 2:102: Sorcery, Babylon, and Divine Will.

Ṭabarī and Kathīr detail how Jewish leaders, rejecting the Prophet ﷺ, instead followed magic falsely attributed to Solomon, whom Allah absolves of disbelief (kufr). This verse clarifies that Solomon's power was prophecy (nubuwwah), not sorcery (siḥr). It identifies the source of this corruption: devils and the trial posed by the two angels in Babylon, Harut and Marut, who warned against their knowledge. This connects to 20:69 emphasizing magic's failure, 10:81 confirming falsehood's demise, and 7:116 describing magic as mere illusion. The Prophet ﷺ warned, "Avoid the seven destroyers... sorcery" (Bukhārī, Muslim) and identified magic as a tool of disbelief. Revealed in Medina, this verse confronted Jewish traditions (e.g., in the Talmud) that blurred Solomon's wisdom with occult practices, correcting the narrative (cf. 1 Kings 11:4). It affirms that all effects, including harm from magic, are contingent upon Allah's ultimate permission (idhn), distinguishing divine sovereignty from occult determinism.

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4:163 - The Chain of Revelation

4:163a:

إِنَّا أَوْحَيْنَا إِلَيْكَ

Indeed, We revealed to you (innā awḥaynā ilayka, ইন্না আওহায়না ইলাইকা; w-ḥ-y / ও-হ-য় – to reveal, inspire // awḥaynā // Cognate: Ge'ez: waḥaya "to inspire"; A-l-y / অ-ল-য় – to, towards // ilayka // Cognate: Hebrew: 'ēl "to, toward")

4:163b:

كَمَا أَوْحَيْنَا إِلَىٰ نُوحٍ

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

4:163c:

وَالنَّبِيِّينَ مِن بَعْدِهِ ۚ

and the Prophets after him (wa-n-nabiyyīna min baʿdihi, ওয়ান্-নাবিয়্যীনা মিন্ বা'দিহি; n-b-ʾ / ন-ব-অ – to announce, be high // nabiyyīn // Cognate: Hebrew: nāḇî "prophet"; b-ʿ-d / ব-আ-দ – after // baʿdihi // Cognate: Aramaic: bātar "after")

4:163d:

وَأَوْحَيْنَا إِلَىٰ إِبْرَاهِيمَ

And We revealed to Abraham (wa-awḥaynā ilā ibrāhīma, ওয়া আওহায়না ইলা ইব্রাহীমা; w-ḥ-y / ও-হ-য় – to reveal, inspire // awḥaynā // Cognate: Ge'ez: waḥaya "to inspire"; b-r-h-m / ব-র-হ-ম – Abraham // Ibrāhīm // Cognate: Hebrew: 'Aḇrāhām "father of many")

4:163e:

وَإِسْمَاعِيلَ وَإِسْحَاقَ

and Ishmael and Isaac (wa-ismāʿīla wa-isḥāqa, ওয়া ইসমা'ঈলা ওয়া ইস্হাক্বা; s-m-ʿ / স-ম-আ – to hear // Ismāʿīl // Cognate: Hebrew: Yišmā'êl "God hears"; ṣ-ḥ-k / স-হ-ক – to laugh // Isḥāq // Cognate: Hebrew: Yiṣḥāq "he laughs")

4:163f:

وَيَعْقُوبَ وَالْأَسْبَاطِ

and Jacob and the Tribes (wa-yaʿqūba wa-l-asbāṭi, ওয়া ইয়া'ক্বূবা ওয়াল্-আসবাত্বি; ʿ-q-b / আ-ক-ব – to follow, heel // Yaʿqūb // Cognate: Hebrew: Ya'ăqōḇ "Jacob, heel-grabber"; s-b-ṭ / স-ব-ত – to extend, tribe // asbāṭ // Cognate: Hebrew: šēḇeṭ "tribe, rod")

4:163g:

وَعِيسَىٰ وَأَيُّوبَ وَيُونُsسَ

and Jesus and Job and Jonah (wa-ʿīsā wa-ayyūba wa-yūnusa, ওয়া 'ঈসা ওয়া আইয়্যূবা ওয়া ইউনুসা; ʿ-y-s / আ-য়-স – Jesus // ʿĪsā // Cognate: Hebrew: Yēšūa' "Jesus, YHWH saves"; A-w-b / অ-ও-ব – to return, Job // Ayyūb // Cognate: Hebrew: 'Iyyōḇ "Job, persecuted"; y-n-s / য়-ন-স – Jonah // Yūnus // Cognate: Hebrew: Yōnāh "dove")

4:163h:

وَهَارُونَ وَسُلَيْمَانَ ۚ

and Aaron and Solomon (wa-hārūna wa-sulaymāna, ওয়া হারূনা ওয়া সুলাইমানা; h-r-n / হ-র-ন – Aaron // Hārūn // Cognate: Hebrew: 'Ahărōn "Aaron"; s-l-m / স-ল-ম – peace, submission // Sulaymān // Cognate: Hebrew: Šəlōmōh "Solomon, peaceful")

4:163i:

وَآتَيْنَا دَاوُودَ زَبُورًا

And We gave David the Psalms (wa-ātaynā dāwūda zabūran, ওয়া আ-তাইনা দাঊদা যাবূরান; A-t-y / অ-ত-য় – to come, give // ātaynā // Cognate: Ugaritic: 'tw "to come"; d-w-d / দ-ও-দ – David // Dāwūd // Cognate: Hebrew: Dāwîḏ "David, beloved"; z-b-r / য-ব-র – to write, inscribe // Zabūr // Cognate: Hebrew: zimrāh "song, music" / mizmōr "psalm")

Linguistic Gloss:

Indeed-We, We-revealed [awḥaynā from w-ḥ-y "swift/secret instruction"] to-you as We-revealed to Noah and-the-Prophets [nabiyyīn from n-b-ʾ "announce"] from after-him. And-We-revealed to Abraham and-Ishmael [Yišmā'êl "God hears"] and-Isaac [Yiṣḥāq "he laughs"] and-Jacob [Ya'ăqōḇ "heel-grabber"] and-the-Tribes [asbāṭ from s-b-ṭ "extend"→"clan"; cf. Hebrew šēḇeṭ] and-Jesus [Yēšūa' "YHWH saves"] and-Job ['Iyyōḇ "persecuted"] and-Jonah [Yōnāh "dove"] and-Aaron and-Solomon. And-We-gave [ātaynā from A-t-y "give"] David Psalms [Zabūr from z-b-r "inscribe"; cf. Hebrew mizmōr].

Tafsīr 4:163: Unbroken Prophetic Unity.

Ibn Kathīr notes this verse affirms the universality of waḥy (revelation) to the Prophet Muḥammad ﷺ, positioning him in the same continuous chain as all previous patriarchs and prophets, starting with Noah. This establishes a singular, unified divine source for all monotheistic faiths, refuting claims of discontinuity. It connects to 2:136 asserting belief in all prophets without distinction, 42:13 highlighting the one religion enjoined upon Noah, Abraham, Moses, and Jesus, and 3:84 reinforcing this covenant. The Prophet ﷺ said, "The prophets are paternal brothers; their mothers are different, but their religion is one" (Bukhārī). Revealed in Medina, it addressed Jewish and Christian assertions of exclusivity by demonstrating the comprehensive nature of the Qur'ānic message. It directly parallels the concept of a shared prophetic heritage found throughout the Hebrew Bible (e.g., Deuteronomy 18:18 promising a prophet "like you") and the New Testament's apostolic succession (e.g., Hebrews 1:1-2).

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6:84 - Abraham's Prophetic Lineage

6:84a:

وَوَهَبْنَا لَهُ إِسْحَاقَ

And We gave to him Isaac (wa-wahabnā lahu isḥāqa, ওয়া ওয়াহাবনা লাহু ইস্হাক্বা; w-h-b / ও-হ-ব – to give, bestow // wahabnā // Cognate: Ge'ez: wahaba "he gave"; l-h / ল-হ – for him // lahu // Cognate: Hebrew: lō "to him"; ṣ-ḥ-k / স-হ-ক – to laugh // Isḥāq // Cognate: Hebrew: Yiṣḥāq "he laughs")

6:84b:

وَيَعْقُوبَ ۚ كُلًّا هَدَيْنَا ۚ

and Jacob. Each We guided (wa-yaʿqūba kullan hadaynā, ওয়া ইয়া'ক্বূবা কুল্লান্ হাদায়না; ʿ-q-b / আ-ক-ব – to follow, heel // Yaʿqūb // Cognate: Hebrew: Ya'ăqōḇ "Jacob, heel-grabber"; k-l-l / ক-ল-ল – all, each // kullan // Cognate: Akkadian: kalû "all"; h-d-y / হ-দ-য় – to guide // hadaynā // Cognate: Syriac: hedayā "guidance")

6:84c:

وَنُوحًا هَدَيْنَا مِن قَبْلُ ۖ

And Noah We guided from before (wa-nūḥan hadaynā min qablu, ওয়া নূহান্ হাদায়না মিন্ ক্বাবলু; n-w-ḥ / ন-ও-হ – Noah // Nūḥ // Cognate: Hebrew: Nōaḥ "Noah, rest"; q-b-l / ক-ব-ল – before, to accept // qablu // Cognate: Hebrew: qōḇel "in front of")

6:84d:

وَمِن ذُرِّيَّتِهِ دَاوُودَ

And from his descendants: David (wa-min dhurriyyatihi dāwūda, ওয়া মিন্ যুররিই'ইয়াতিহি দাঊদা; dh-r-r / য-র-র – to scatter, offspring // dhurriyyah // Cognate: [Cognate: none]; d-w-d / দ-ও-দ – David // Dāwūd // Cognate: Hebrew: Dāwîḏ "David, beloved")

6:84e:

وَسُلَيْمَانَ وَأَيُّوبَ

and Solomon and Job (wa-sulaymāna wa-ayyūba, ওয়া সুলাইমানা ওয়া আইয়্যূবা; s-l-m / স-ল-ম – peace, submission // Sulaymān // Cognate: Hebrew: Šəlōmōh "Solomon, peaceful"; A-w-b / অ-ও-ব – to return, Job // Ayyūb // Cognate: Hebrew: 'Iyyōḇ "Job, persecuted")

6:84f:

وَيُونُسَ وَهَارُونَ

and Jonah and Aaron (wa-yūnusa wa-hārūna, ওয়া ইউনুসা ওয়া হারূনা; y-n-s / য়-ন-স – Jonah // Yūnus // Cognate: Hebrew: Yōnāh "dove"; h-r-n / হ-র-ন – Aaron // Hārūn // Cognate: Hebrew: 'Ahărōn "Aaron")

6:84g:

وَزَكَرِيَّا وَيَحْيَىٰ

and Zechariah and John (wa-zakariyyā wa-yaḥyā, ওয়া যাকারিয়্যা ওয়া ইয়াহ্ইয়া; z-k-r / য-ক-র – to remember // Zakariyyā // Cognate: Hebrew: Zəḵaryāh "YHWH remembers"; ḥ-y-y / হ-য়-য় – to live // Yaḥyā // Cognate: Hebrew: Yōḥānān "YHWH is gracious")

6:84h:

وَعِيسَىٰ وَإِلْيَاسَ ۖ

and Jesus and Elijah (wa-ʿīsā wa-ilyāsa, ওয়া 'ঈসা ওয়া ইল্ইয়াসা; ʿ-y-s / আ-য়-স – Jesus // ʿĪsā // Cognate: Hebrew: Yēšūa' "Jesus, YHWH saves"; A-l-y-s / অ-ল-য়-স – Elijah // Ilyās // Cognate: Hebrew: 'Ēliyyāh "My God is YHWH")

6:84i:

كُلٌّ مِّنَ الصَّالِحِينَ

All were from the righteous (kullun mina ṣ-ṣāliḥīna, কুল্লুম্ মিনা স্-স্বালিহীনা; k-l-l / ক-ল-ল – all, each // kullun // Cognate: Akkadian: kalû "all"; ṣ-l-ḥ / স-ল-হ – to be righteous, good // ṣāliḥīn // Cognate: Syriac: ṣlā "to be fit, worthy")

Linguistic Gloss:

And-We-bestowed [wahabnā from w-h-b "give"] to-him Isaac [Isḥāq "he laughs"] and-Jacob. Each We-guided [hadaynā from h-d-y "guide"]. And-Noah We-guided from before. And-from his-offspring [dhurriyyah from dh-r-r "scatter seed"] David and-Solomon and-Job and-Jonah and-Aaron and-Zechariah [Zəḵaryāh "YHWH remembers"] and-John [Yaḥyā "he lives"; cf. Yōḥānān "YHWH is gracious"] and-Jesus [Yēšūa' "YHWH saves"] and-Elijah ['Ēliyyāh "My God is YHWH"]. All [were] from the-righteous [ṣāliḥīn from ṣ-l-ḥ "be good/fit"].

Tafsīr 6:84: The Mantle of Righteousness.

Exegetes like al-Qurṭubī highlight this verse's unique structure: after granting Abraham Isaac and Jacob, it lists descendants from his lineage (dhurriyyah). Notably, it includes Jesus in this patrilineal list, which classical scholars cite as evidence that a daughter's offspring (Jesus through Mary) are jurisprudentially part of the "progeny." It connects to 19:49-50 (the gift of sons), 3:33 (the chosen family), and 29:27 (prophecy placed in his seed). The Prophet ﷺ affirmed, "The noble son of the noble, son of the noble, son of the noble: Joseph, son of Jacob, son of Isaac, son of Abraham" (Bukhārī). This Meccan verse solidified the link between Abraham's monotheism (cf. Genesis 17) and the subsequent prophets of the Israelites (cf. Romans 9:4-5), culminating in the final Prophetic message, all united under the banner of ṣalāḥ (righteousness).

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21:78 - The Case of the Field

21:78a:

وَدَاوُودَ وَسُلَيْمَانَ

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

21:78b:

إِذْ يَحْكُمَانِ فِي الْحَرْثِ

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

21:78c:

إِذْ نَفَشَتْ فِيهِ

when strayed into it (idh nafashat fīhi, ইয নাফাশাত্ ফীহি; n-f-sh / ন-ফ-শ – to spread out, stray [at night] // nafashat // Cognate: [Cognate: none])

21:78d:

غَنَمُ الْقَوْمِ وَكُنَّا

the sheep of the people. And We were (ghanamu l-qawmi wa-kunnā, গানামুল্-ক্বাওমি ওয়া কুন্না; gh-n-m / গ-ন-ম – sheep, flock // ghanam // Cognate: Aramaic: 'ānā "flock"; q-w-m / ক-ও-ম – to stand, people // qawm // Cognate: Hebrew: qām "to rise"; k-w-n / ক-ও-ন – to be // kunnā // Cognate: Hebrew: kūn "to be firm, exist")

21:78e:

لِحُكْمِهِمْ شَاهِدِينَ

to their judgment, witnesses (li-ḥukmihim shāhidīna, লিহুকমিহিম্ শাহিদীনা; ḥ-k-m / হ-ক-ম – to judge, rule // ḥukmihim // Cognate: Hebrew: ḥāḵam "wise"; sh-h-d / শ-হ-দ – to witness, be present // shāhidīn // Cognate: Aramaic: sāhēḏ "witness")

Linguistic Gloss:

And-David and-Solomon when they-two-judge [yaḥkumāni from ḥ-k-m "rule/judge"] concerning the-plowed-field [ḥarth from ḥ-r-th "plow"] when strayed [nafashat from n-f-sh "spread out at night"] into-it [the] sheep [ghanam] [of] the-people. And-We-were to-their-judgment [ḥukmihim] witnesses [shāhidīn from sh-h-d "be present"].

Tafsīr 21:78: The Judgment of David.

Ibn Kathīr explains David's initial judgment (ḥukm): sheep grazed in a field at night (nafashat), destroying the crop. David ruled that the sheep's owner must give the sheep to the field's owner as compensation, matching the value of the destroyed crop. This verse establishes the context for Solomon's deeper insight. This connects to 4:58 (judging with justice) and 38:26 (judging by truth). The situation is a specific legal precedent not directly mirrored in 2 Samuel, but reflects the judicial roles of kings (cf. 1 Kings 3:9). This verse sets the stage for 21:79, highlighting that while both judgments were valid forms of ijtihād (legal reasoning), one was more precise. Allah was shāhid (Witness) to both, validating their prophetic status and effort.

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21:79 - Solomon's Inspired Insight

21:79a:

فَفَهَّمْنَاهَا سُلَيْمَانَ ۚ

So We gave Solomon understanding of it (fa-fahhamnāhā sulaymāna, ফাফাহ্হামনাহা সুলাইমানা; f-h-m / ফ-হ-ম – to understand // fahhamnāhā // Cognate: [Cognate: none]; s-l-m / স-ল-ম – peace, submission // Sulaymān // Cognate: Hebrew: Šəlōmōh "Solomon, peaceful")

21:79b:

وَكُلًّا آتَيْنَا حُكْمًا

And to each We gave judgment (wa-kullan ātaynā ḥukman, ওয়া কুল্লান্ আ-তাইনা হুকমান্; k-l-l / ক-ল-ল – all, each // kullan // Cognate: Akkadian: kalû "all"; A-t-y / অ-ত-য় – to come, give // ātaynā // Cognate: Ugaritic: 'tw "to come"; ḥ-k-m / হ-ক-ম – to judge, rule // ḥukm // Cognate: Hebrew: ḥoḵmā "wisdom")

21:79c:

وَعِلْمًا ۚ وَسَخَّرْنَا

and knowledge. And We subjected (wa-ʿilman wa-sakhkharnā, ওয়া 'ইলমান্ ওয়া সাখ্খারনা; ʿ-l-m / আ-ল-ম – to know // ʿilm // Cognate: Hebrew: lāmaḏ "to learn"; s-kh-r / স-খ-র – to subject, compel // sakhkharnā // Cognate: [Cognate: none])

21:79d:

مَعَ دَاوُودَ الْجِبَالَ

with David the mountains (maʿa dāwūda l-jibāla, মা'আ দাঊদাল্-জিবালা; m-ʿ / ম-আ – with // maʿa // Cognate: Hebrew: 'im "with"; d-w-d / দ-ও-দ – David // Dāwūd // Cognate: Hebrew: Dāwîḏ "David, beloved"; j-b-l / জ-ব-ল – mountain // jibāl // Cognate: Ugaritic: gbl "mountain")

21:79e:

يُسَبِّحْنَ وَالطَّيْرَ ۚ

glorifying [Allah], and the birds (yusabbiḥna wa-ṭ-ṭayra, ইউসাব্বিহ্না ওয়াত্-ত্বোয়াইরা; s-b-ḥ / স-ব-হ – to praise, glorify [float] // yusabbiḥna // Cognate: Syriac: šabbaḥ "to praise"; ṭ-y-r / ত-য়-র – to fly, bird // ṭayr // Cognate: Aramaic: ṭayrā "bird")

21:79f:

وَكُنَّا فَاعِلِينَ

And We were the Doers (wa-kunnā fāʿilīna, ওয়া কুন্না ফা'ইলীনা; k-w-n / ক-ও-ন – to be // kunnā // Cognate: Hebrew: kūn "to be firm, exist"; f-ʿ-l / ফ-আ-ল – to do, act // fāʿilīn // Cognate: Syriac: pā'el "worker, doer")

Linguistic Gloss:

So-We-made-him-understand-it [fahhamnāhā from f-h-m "understand"] Solomon. And-to-each We-gave judgment [ḥukm from ḥ-k-m "wisdom/rule"] and-knowledge [ʿilm from ʿ-l-m "know"]. And-We-subjected [sakhkharnā from s-kh-r "subdue"] with David the-mountains glorifying [yusabbiḥna from s-b-ḥ "praise"] and-the-birds [ṭayr from ṭ-y-r "fly"]. And-We-were Doers [fāʿilīn from f-ʿ-l "to do"].

Tafsīr 21:79: Inspired Wisdom and Cosmic Praise.

Ibn Kathīr clarifies Solomon's ruling: the sheep's owner should take the field to cultivate it, while the field's owner takes the sheep, benefiting from their milk and wool until the field is restored. This judgment was more precise and restorative, a specific divine understanding (fahm) given to Solomon. Yet, Allah validates both prophets, granting ḥukm (wisdom/prophecy) and ʿilm (knowledge) to each. This connects to 38:30 (praising Solomon) and 27:15 (the gift 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 reward" (Bukhārī, Muslim), derived from this verse. The verse then pivots to David's unique miracle: subjecting (sakhkharnā) mountains and birds to join his tasbīḥ (glorification), paralleling Psalm 148:7-10 ("Praise the LORD... mountains... birds").

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21:81 - Solomon's Command of the Wind

21:81a:

وَلِسُلَيْمَانَ الرِّيحَ

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

21:81b:

عَاصِفَةً تَجْرِي

storming, blowing (ʿāṣifatan tajrī, 'আসিফাতান্ তাজরী; ʿ-ṣ-f / আ-স-ফ – to storm, blow violently // ʿāṣifah // Cognate: [Cognate: none]; j-r-y / জ-র-য় – to flow, run // tajrī // Cognate: Ge'ez: garaya "to flow")

21:81c:

بِأَمْرِهِ إِلَى الْأَرْضِ

by his command to the land (bi-amrihi ilā l-arḍi, বি'আমরিহি ইলাল্-আরদি; A-m-r / অ-ম-র – to command // amr // Cognate: Hebrew: 'āmar "to say, command"; A-r-ḍ / অ-র-দ – earth, land // arḍ // Cognate: Aramaic: 'ar'ā "earth")

21:81d:

الَّتِي بَارَكْنَا فِيهَا ۚ

which We had blessed therein (allatī bākaknā fīhā, আল্লাতী বা-রাকনা ফীহা; b-r-k / ব-র-ক – to bless, kneel // bāraknā // Cognate: Hebrew: bēraḵ "to bless")

21:81e:

وَكُنَّا بِكُلِّ شَيْءٍ

And We were of all things (wa-kunnā bi-kulli shayʾin, ওয়া কুন্না বিকুল্লি শাইয়িন্; k-w-n / ক-ও-ন – to be // kunnā // Cognate: Hebrew: kūn "to be firm, exist"; k-l-l / ক-ল-ল – all, each // kull // Cognate: Akkadian: kalû "all"; sh-y-ʾ / শ-য়-অ – thing, will // shayʾ // Cognate: Hebrew: šāy "gift, thing")

21:81f:

عَالِمِينَ

Knowing (ʿālimīna, 'আ-লিমীনা; ʿ-l-m / আ-ল-ম – to know // ʿālimīn // Cognate: Hebrew: lāmaḏ "to learn")

Linguistic Gloss:

And-to-Solomon the-wind [rīḥ from r-w-ḥ "spirit/wind"] storming [ʿāṣifah from ʿ-ṣ-f "violent blow"] flowing [tajrī from j-r-y "run/flow"] by-his-command [amrihi from A-m-r "command"] to the-land which We-blessed [bāraknā from b-r-k "bless"] therein. And-We-were of-all things Knowing [ʿālimīn from ʿ-l-m "know"].

Tafsīr 21:81: The Blessed Land.

This verse details another miracle granted to Solomon: command over the wind (rīḥ), described here as 'storming' (ʿāṣifah), signifying its power, yet it moved only by his command (amr). Exegetes like Ṭabarī identify "the land which We had blessed" as Ash-Shām (Greater Syria, including Palestine/Jerusalem), Solomon's seat of power. This connects to 34:12, which describes the wind's journey (a month's travel in a morning), and 38:36, which describes it as gentle (rukhā'an) and directed by his will, showing divine power (qudrah) making even a storm obedient. This power, centered in the Holy Land (cf. 1 Kings 8), underscores that all supernatural events operate within Allah's perfect knowledge (ʿilm).

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21:82 - Subjugated Devils

21:82a:

وَمِنَ الشَّيَاطِينِ

And of the devils (wa-mina sh-shayāṭīni, ওয়া মিনাশ্-শায়াত্বীনি; sh-ṭ-n / শ-ত্ব-ন – to be remote, defiant // shayāṭīn // Cognate: Hebrew: śāṭān "adversary")

21:82b:

مَن يَغُوصُونَ لَهُ

[were those] who dived for him (man yaghūṣūna lahu, মান্ ইয়াগূসূনা লাহু; 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 / আ-ম-ল – to work, do // yaʿmalūna // Cognate: Aramaic: 'amal "labor, work")

21:82d:

دُونَ ذَٰلِكَ ۖ وَكُنَّا

other than that. And We were (dūna dhālika wa-kunnā, দূনা যা-লিকা ওয়া কুন্না; d-w-n / দ-ও-ন – besides, other than // dūna // Cognate: [Cognate: none]; k-w-n / ক-ও-ন – to be // kunnā // Cognate: Hebrew: kūn "to be firm, exist")

21:82e:

لَهُمْ حَافِظِينَ

over them, a Guardian (lahum ḥāfiẓīna, লাহুম্ হাফিযীনা; ḥ-f-ẓ / হ-ফ-য – to guard, preserve // ḥāfiẓīn // Cognate: [Cognate: none])

Linguistic Gloss:

And-from the-adversaries [shayāṭīn from sh-ṭ-n "adversary"] [were those] who dive [yaghūṣūna from gh-w-ṣ "submerge"] for-him and-they-work [yaʿmalūna from ʿ-m-l "work"] work besides that. And-We-were over-them Guardian [ḥāfiẓīn from ḥ-f-ẓ "guard"].

Tafsīr 21:82: Controlled Labor.

Allah enumerates Solomon's final great power: control over the shayāṭīn (devils, or rebellious jinn). Their subjugation (taskhīr) was twofold: diving (yaghūṣūna) into the sea for pearls and other treasures, and performing other works (ʿamalan dūna dhālik), which exegetes (per 34:13) identify as building palaces, basins, and statues. This power, detailed in 38:37-38 (builders and divers, bound in chains), was not Solomon's own; Allah explicitly states, "And We were over them, a Guardian" (ḥāfiẓīn), preventing them from deviating or harming Solomon. This reinforces that Solomon's mulk (kingdom) was entirely dependent on divine protection, contrasting with polytheistic narratives of human heroes mastering demons through their own prowess (cf. apocryphal Testament of Solomon).

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27:15 - The Gift of Knowledge

27:15a:

وَلَقَدْ آتَيْنَا دَاوُودَ

And certainly We gave David (wa-laqad ātaynā dāwūda, ওয়া লাক্বাদ আ-তাইনা দাঊদা; A-t-y / অ-ত-য় – to come, give // ātaynā // Cognate: Ugaritic: 'tw "to come"; d-w-d / দ-ও-দ – David // Dāwūd // Cognate: Hebrew: Dāwîḏ "David, beloved")

27:15b:

وَسُلَيْمَانَ عِلْمًا ۖ

and Solomon knowledge (wa-sulaymāna ʿilman, ওয়া সুলাইমানা 'ইলমান্; s-l-m / স-ল-ম – peace, submission // Sulaymān // Cognate: Hebrew: Šəlōmōh "Solomon, peaceful"; ʿ-l-m / আ-ল-ম – to know // ʿilm // Cognate: Hebrew: lāmaḏ "to learn")

27:15c:

وَقَالَا الْحَمْدُ لِلَّهِ

And they both said, "Praise be to Allah (wa-qālā l-ḥamdu lillāhi, ওয়া ক্বালা ল্-হামদু লিল্লা-হি; q-w-l / ক-ও-ল – to say // qālā // Cognate: Aramaic: qālā "voice, sound"; ḥ-m-d / হ-ম-দ – to praise // ḥamd // Cognate: Syriac: ḥameḏ "to desire, praise"; A-l-h / অ-ল-হ – God // Allāh // Cognate: Aramaic: 'Ĕlāhā "God")

27:15d:

الَّذِي فَضَّلَنَا عَلَىٰ كَثِيرٍ

Who has favored us over many (alladhī faḍḍalanā ʿalā kathīrin, আল্লাযী ফাদ্দালানা 'আলা কাছীরিন্; f-ḍ-l / ফ-দ-ল – to exceed, favor // faḍḍalanā // Cognate: [Cognate: none]; k-th-r / ক-থ-র – to be many, much // kathīr // Cognate: Ugaritic: kṯr "much")

27:15e:

مِّنْ عِبَادِهِ الْمُؤْمِنِينَ

of His believing servants" (min ʿibādihi l-muʾminīna, মিন্ 'ইবাদিহিল্-মু'মিনীনা; ʿ-b-d / আ-ব-দ – to serve, worship // ʿibādihi // Cognate: Hebrew: 'eḇeḏ "servant"; A-m-n / অ-ম-ন – to believe, trust // muʾminīn // Cognate: Hebrew: he'ĕmîn "he believed")

Linguistic Gloss:

And-surely We-gave [ātaynā from A-t-y "give"] David and-Solomon knowledge [ʿilm from ʿ-l-m "know"]. And-they-two-said [qālā from q-w-l "say"], "The-Praise [al-ḥamd from ḥ-m-d "praise"] [be] to-Allah Who favored-us [faḍḍalanā from f-ḍ-l "exceed/favor"] over many of His-servants [ʿibādihi from ʿ-b-d "serve"] the-believing" [muʾminīn from A-m-n "trust/believe"].

Tafsīr 27:15: Knowledge and Gratitude.

Ibn Kathīr explains that the primary gift (faḍl) to David and Solomon was ʿilm (knowledge)—divine, judicial, and supernatural—not just mulk (kingdom). Their immediate response was al-ḥamd (praise), recognizing that this knowledge was a specific favor distinguishing them from many other muʾminīn (believers). This establishes gratitude as the foundation of their prophetic status. This connects to 21:79 (granting them ḥukm and ʿilm) and 34:10 (the initial favor to David). This Meccan verse introduces the Sūrah's narrative by focusing on the piety of these kings, contrasting with the arrogance of the polytheists. Their gratitude (cf. Psalm 138:1-2) establishes the proper response to divine blessing, setting them as exemplars of shukr (thankfulness).

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27:16 - The Inheritance

27:16a:

وَوَرِثَ سُلَيْمَانُ دَاوُودَ ۖ

And Solomon inherited David (wa-waritha sulaymānu dāwūda, ওয়া ওয়ারিছা সুলাইমানু দাঊদা; w-r-th / ও-র-থ – to inherit // waritha // Cognate: Akkadian: warāšu "to inherit"; s-l-m / স-ল-ম – peace, submission // Sulaymān // Cognate: Hebrew: Šəlōmōh "Solomon, peaceful"; d-w-d / দ-ও-দ – David // Dāwūd // Cognate: Hebrew: Dāwîḏ "David, beloved")

27:16b:

وَقَالَ يَا أَيُّهَا النَّاسُ

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

27:16c:

عُلِّمْنَا مَنطِقَ الطَّيْرِ

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

27:16d:

وَأُوتِينَا مِن كُلِّ شَيْءٍ ۖ

and we have been given from everything (wa-ūtīnā min kulli shayʾin, ওয়া ঊতীনা মিন্ কুল্লি শাইয়িন্; A-t-y / অ-ত-য় – to come, give // ūtīnā // Cognate: Ugaritic: 'tw "to come"; k-l-l / ক-ল-ল – all, each // kull // Cognate: Akkadian: kalû "all"; sh-y-ʾ / শ-য়-অ – thing, will // shayʾ // Cognate: Hebrew: šāy "gift, thing")

27:16e:

إِنَّ هَٰذَا لَهُوَ الْفَضْلُ

Indeed, this is surely the favor (inna hādhā lahuwa l-faḍlu, ইন্না হাযা লাহুয়াল্-ফাদলু; h-dh-A / হ-য-আ – this // hādhā // Cognate: Hebrew: zeh "this"; f-ḍ-l / ফ-দ-ল – to exceed, favor // faḍl // Cognate: [Cognate: none])

27:16f:

الْمُبِينُ

the clear" (al-mubīnu, আল্-মুবীনু; b-y-n / ব-য়-ন – to be clear, distinct // mubīn // Cognate: Aramaic: bên "between, distinct")

Linguistic Gloss:

And-inherited [waritha from w-r-th "inherit"] Solomon David. And-he-said, "O the-people, we-were-taught [ʿullimnā from ʿ-l-m "know/teach"] the-speech [manṭiq from n-ṭ-q "speak"] [of] the-birds [ṭayr from ṭ-y-r "fly"] and-we-were-given [ūtīnā from A-t-y "give"] from all things. Indeed, this [is] surely the-favor [faḍl from f-ḍ-l "exceed"] the-clear" [mubīn from b-y-n "clear"].

Tafsīr 27:16: Inheritance of Prophecy.

Classical exegetes (Ṭabarī, Kathīr) stress that this inheritance (waritha) was not of material wealth, but of nubuwwah (prophecy) and mulk (kingdom). This is supported by the Prophet's ﷺ hadith, "We (Prophets) do not leave behind inheritance (wealth); whatever we leave is charity" (Bukhārī). Solomon then publicly declared Allah's specific blessing: being taught the manṭiq aṭ-ṭayr (logic/speech of birds) and given min kulli shayʾ (a portion of everything) necessary for his unique kingdom. This connects to 21:81 (wind) and 21:82 (jinn), showing the scope of his dominion. This declaration, mirroring 1 Kings 4:29-33 (Solomon's wisdom over beasts and birds), is an act of shukr (gratitude), attributing his unprecedented power entirely to Allah as a faḍl mubīn (clear favor).

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27:17 - The Assembled Host

27:17a:

وَحُشِرَ لِسُلَيْمَانَ

And were gathered for Solomon (wa-ḥushira li-sulaymāna, ওয়া হুশিরা লিসুলাইমানা; ḥ-sh-r / হ-শ-র – to gather, assemble // ḥushira // Cognate: Ge'ez: ḥasara "to gather"; s-l-m / স-ল-ম – peace, submission // Sulaymān // Cognate: Hebrew: Šəlōmōh "Solomon, peaceful")

27:17b:

جُنُودُهُ مِنَ الْجِنِّ

his soldiers of the Jinn (junūduhu mina l-jinni, জুনূদুহু মিনাল্-জিন্নি; j-n-d / জ-ন-দ – army, soldiers // junūd // Cognate: Persian: gund "army"; j-n-n / জ-ন-ন – to hide, cover // jinn // Cognate: Aramaic: ginnāyā "spirit")

27:17c:

وَالْإِنسِ وَالطَّيْرِ

and mankind and the birds (wa-l-insi wa-ṭ-ṭayri, ওয়াল্-ইন্সি ওয়াত্-ত্বোয়াইরি; A-n-s / অ-ন-স – to be familiar, human // ins // Cognate: Hebrew: 'enōš "man, mankind"; ṭ-y-r / ত-য়-র – to fly, bird // ṭayr // Cognate: Aramaic: ṭayrā "bird")

27:17d:

فَهُمْ يُوزَعُونَ

and they were arrayed in order (fahum yūzaʿūna, ফাহুম্ ইউযা'ঊনা; w-z-ʿ / ও-য-আ – to distribute, check, restrain // yūzaʿūn // Cognate: [Cognate: none])

Linguistic Gloss:

And-were-gathered [ḥushira from ḥ-sh-r "assemble"] for-Solomon his-soldiers [junūduhu from j-n-d "army"] from the-hidden-ones [jinn from j-n-n "hide"] and the-mankind [ins from A-n-s "be familiar"] and-the-birds [ṭayr from ṭ-y-r "fly"], so-they were-held-in-check [yūzaʿūna from w-z-ʿ "restrain/order"→"kept in ranks"].

Tafsīr 27:17: The Tripartite Army.

This verse details the composition of Solomon's unique army (junūd), gathered (ḥushira) for a procession: Jinn, Men (ins), and Birds (ṭayr). This expands on 21:82 (Jinn) and 27:16 (Birds), showing a fully integrated force. Al-Qurṭubī explains yūzaʿūn as the front being held back to allow the rear to catch up, signifying immense numbers requiring disciplined marshaling. This connects to 34:12 (jinn working) and 38:37 (jinn as builders). The image of this organized, supernatural army (cf. 1 Kings 4:26, 10:26 detailing chariots and horsemen) serves a narrative purpose, demonstrating the faḍl (favor) of 27:16 in full display, setting the scene for the encounter with the ant.

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27:18 - The Ant's Warning

27:18a:

حَتَّىٰ إِذَا أَتَوْا عَلَىٰ

Until, when they came upon (ḥattā idhā ataw ʿalā, হাত্তা ইযা আতাও 'আলা; ḥ-t-t / হ-ত-ত – until // ḥattā // Cognate: [Cognate: none]; A-t-y / অ-ত-য় – to come // ataw // Cognate: Ugaritic: 'tw "to come")

27:18b:

وَادِ النَّمْلِ قَالَتْ

the valley of the ants, said (wādi n-namli qālat, ওয়াদিন্-নামলি ক্বালাত্; w-d-y / ও-দ-য় – valley, wadi // wād // Cognate: [Cognate: none]; n-m-l / ন-ম-ল – ant // naml // Cognate: [Cognate: none]; q-w-l / ক-ও-ল – to say // qālat // Cognate: Aramaic: qālā "voice, sound")

27:18c:

نَمْلَةٌ يَا أَيُّهَا النَّمْلُ

an ant, "O you ants, (namlatun yā ayyuhā n-namlu, নামলাতুন্ ইয়া আইয়্যুহান্-নামলু; n-m-l / ন-ম-ল – ant // namlah // Cognate: [Cognate: none])

27:18d:

ادْخُلُوا مَسَاكِنَكُمْ

enter your dwellings (udkhulū masākinakum, উদ্খুলূ মাসা-কিনাকুম্; d-kh-l / দ-খ-ল – to enter // udkhulū // Cognate: [Cognate: none]; s-k-n / স-ক-ন – to dwell, be still // masākin // Cognate: Hebrew: miškān "dwelling, tabernacle")

27:18e:

لَا يَحْطِمَنَّكُمْ سُلَيْمَانُ

lest not crush you Solomon (lā yaḥṭimannakum sulaymānu, লা ইয়াহ্ত্বিমান্নাকুম্ সুলাইমানু; ḥ-ṭ-m / হ-ত-ম – to smash, crush // yaḥṭimannakum // Cognate: [Cognate: none]; s-l-m / স-ল-ম – peace, submission // Sulaymān // Cognate: Hebrew: Šəlōmōh "Solomon, peaceful")

2Z:18f:

وَجُنُودُهُ وَهُمْ لَا

and his soldiers while they not (wa-junūduhu wa-hum lā, ওয়া জুনূদুহু ওয়া হুম্ লা; j-n-d / জ-ন-দ – army, soldiers // junūd // Cognate: Persian: gund "army"; h-w / হ-ও – he, they // hum // Cognate: Hebrew: hēm "they")

27:18g:

يَشْعُرُونَ

perceive" (yashʿurūna, ইয়াশ'উরূনা; sh-ʿ-r / শ-আ-র – to feel, perceive, know // yashʿurūn // Cognate: Hebrew: śa'ar "hair" [semantic link to 'bristle' with feeling])

Linguistic Gloss:

Until, when they-came upon valley [wād] [of] the-ants [naml], said an-ant [namlatun], "O you the-ants, enter your-dwellings [masākinakum from s-k-n "dwell"; cf. Hebrew miškān] lest not crush-you [yaḥṭimannakum from ḥ-ṭ-m "smash"] Solomon and-his-soldiers [junūduhu] while-they [do] not perceive" [yashʿurūn from sh-ʿ-r "perceive/feel"].

Tafsīr 27:18: The Ant's Perception.

The army (27:17) arrives at the Wādī an-Naml (Valley of Ants). An ant, demonstrating complex communication (qālat), warns its colony using precise language: 1) identification (O ants), 2) command (enter dwellings), 3) threat (lest Solomon crush you), and 4) exoneration (while they perceive not). Classical exegetes (e.g., al-Qurṭubī) debated the ant's nature but agreed the miracle was Solomon hearing this. The ant's use of yaḥṭimannakum (crush), often used for brittle objects, is scientifically precise. More importantly, the ant perceived the army, identified its king, and understood the concept of unintentional harm (lā yashʿurūn). This connects to 27:16 (knowing manṭiq), proving his knowledge was not general but specific. This event parallels no specific Biblical story, but highlights Qur'ānic themes of animal consciousness (6:38).

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27:19 - Solomon's Prayer of Gratitude

27:19a:

فَتَبَسَّمَ ضَاحِكًا مِّن

So he smiled, laughing from (fa-tabassama ḍāḥikan min, ফাতাবাস্সামা দ্বোয়াহিকাম্ মিন্; 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:

قَوْلِهَا وَقَالَ رَبِّ

her speech, and said, "My Lord, (qawlihā wa-qāla rabbi, ক্বাওলিহা ওয়া ক্বালা রাব্বি; q-w-l / ক-ও-ল – to say // qawlihā // Cognate: Aramaic: qālā "voice, sound"; r-b-b / র-ব-ব – lord, sustainer // rabb // Cognate: Hebrew: rab "great, master")

27:19c:

أَوْزِعْنِي أَنْ أَشْكُرَ

enable me that I may be grateful (awziʿnī an ashkura, আওযি'নী আন্ আশকুরা; w-z-ʿ / ও-য-আ – to distribute, check, arouse // awziʿnī // Cognate: [Cognate: none]; sh-k-r / শ-ক-র – to be thankful // ashkura // Cognate: [Cognate: none])

27:19d:

نِعْمَتَكَ الَّتِي أَنْعَمْتَ

for Your favor which You bestowed (niʿmataka llatī anʿamta, নি'মাতাকাল্-লাতী আন'আমতা; n-ʿ-m / ন-আ-ম – to be soft, pleasant, bless // niʿmah / anʿamta // Cognate: Aramaic: na'em "pleasant")

27:19e:

عَلَيَّ وَعَلَىٰ وَالِدَيَّ

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

27:19f:

وَأَنْ أَعْمَلَ صَالِحًا

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

27:19g:

تَرْضَاهُ وَأَدْخِلْنِي

that You approve, and admit me (tarḍāhu wa-adkhilnī, তারদ্বোয়াহু ওয়া আদ্খিলনী; r-ḍ-w / র-দ-ও – to be pleased // tarḍāhu // Cognate: [Cognate: none]; d-kh-l / দ-খ-ল – to enter // adkhilnī // Cognate: [Cognate: none])

27:19h:

بِرَحْمَتِكَ فِي عِبَادِكَ

by Your mercy among Your servants (bi-raḥmatika fī ʿibādika, বিরাহমাতিকা ফী 'ইবাদিকা; r-ḥ-m / র-হ-ম – mercy, womb // raḥmah // Cognate: Hebrew: raḥămîm "compassion"; ʿ-b-d / আ-ব-দ – to serve, worship // ʿibādika // Cognate: Hebrew: 'eḇeḏ "servant")

27:19i:

الصَّالِحِينَ

the righteous" (aṣ-ṣāliḥīna, আস্-স্বালিহীনা; ṣ-l-ḥ / স-ল-হ – to be righteous, good // ṣāliḥīn // Cognate: Syriac: ṣlā "to be fit, worthy")

Linguistic Gloss:

So-he-smiled [tabassama from b-s-m], laughing [ḍāḥikan from ḍ-ḥ-k; cf. Hebrew ṣāḥaq] from her-speech [qawlihā]. And-he-said, "My-Lord [rabb], arouse/enable-me [awziʿnī from w-z-ʿ] that I-be-grateful [ashkura from sh-k-r] [for] Your-favor [niʿmataka from n-ʿ-m] which You-bestowed [anʿamta] upon-me and-upon my-two-parents [wālidayya from w-l-d "beget"]. And-that I-do righteous-work [aʿmala ṣāliḥan from ʿ-m-l & ṣ-l-ḥ] You-are-pleased-with-it [tarḍāhu from r-ḍ-w]. And-admit-me [adkhilnī from d-kh-l] by-Your-mercy [raḥmatika from r-ḥ-m] among Your-servants the-righteous [aṣ-ṣāliḥīn]."

Tafsīr 27:19: The Prophetic Response.

Solomon's reaction to the ant's precise speech (27:18) is not arrogance, but humble amusement (tabassama ḍāḥikan). The Prophet ﷺ similarly "smiled until his molar teeth were visible" (Bukhārī) upon hearing good news. Solomon immediately pivots from this minor miracle to a comprehensive prayer. He asks Allah (Rabb) to awziʿnī (arouse/inspire/enable) him to shukr (gratitude), not just for this event, but for blessings on his parents (David), linking his piety to his lineage. He connects gratitude to action: aʿmala ṣāliḥan tarḍāhu (do good You approve), and seeks the ultimate goal: inclusion bi-raḥmatika (by Your mercy) among the ṣāliḥīn (righteous). This connects to 46:15 (a similar prayer) and 27:15 (his initial ḥamd). It exemplifies that increased blessings require increased humility and reliance on divine grace.

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27:20 - The Missing Hoopoe

27:20a:

وَتَفَقَّدَ الطَّيْرَ

And he reviewed the birds (wa-tafaqqada ṭ-ṭayra, ওয়া তাফাক্কাদাত্-ত্বোয়াইরা; f-q-d / ফ-ক-দ – to miss, lose, inspect // tafaqqada // Cognate: [Cognate: none]; ṭ-y-r / ত-য়-র – to fly, bird // ṭayr // Cognate: Aramaic: ṭayrā "bird")

27:20b:

فَقَالَ مَا لِيَ

and 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, sound"; m-A / ম-আ – what // mā // Cognate: Hebrew: māh "what")

27:20c:

لَا أَرَى الْهُدْهُدَ

I do not see the hoopoe (lā arā l-hudhuda, লা আরল্-হুদ্হুদা; r-ʾ-y / র-অ-য় – to see // arā // Cognate: Hebrew: rā'āh "to see"; h-d-h-d / হ-দ-হ-দ – hoopoe bird // hudhud // Cognate: Aramaic: hudhud "hoopoe")

27:20d:

أَمْ كَانَ مِنَ الْغَائِبِينَ

Or was he among the absent? (am kāna mina l-ghāʾibīna, আম্ কা-না মিনাল্-গা-'ইবীনা; A-m / অ-ম – or // am // Cognate: Hebrew: 'im "if, whether"; k-w-n / ক-ও-ন – to be // kāna // Cognate: Hebrew: kūn "to be firm, exist"; gh-y-b / গ-য়-ব – to be absent, hidden // ghāʾibīn // Cognate: [Cognate: none])

Linguistic Gloss:

And-he-inspected [tafaqqada from f-q-d "seek what is missing"] the-birds [ṭayr]. Then-he-said, "What [is] for-me? [mā liya: idiom "What is wrong?"] I-do-not see [lā arā from r-ʾ-y "see"] the-hoopoe [hudhud]? Or was-he from the-absent-ones?" [ghāʾibīn from gh-y-b "be hidden/absent"].

Tafsīr 27:20: The King's Inspection.

Following the procession (27:17), Solomon conducts a tafaqqad (a detailed inspection to find something missing) of his bird regiment. Ibn Kathīr suggests the hoopoe's role was to locate water sources underground. Solomon's query "What is wrong with me?" (mā liya) indicates his surprise, first questioning his own sight before concluding the bird's absence (ghāʾibīn). This demonstrates his meticulous oversight; despite his vast kingdom of jinn and men, he noticed a single bird missing. This connects to 27:17 (the army) and sets the stage for the hoopoe's critical intelligence. This scene, absent from Biblical/Talmudic lore (which attributes similar roles to an eagle), highlights the hoopoe's unique status in the Qur'ānic narrative.

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27:21 - The Royal Ultimatum

27:21a:

لَأُعَذِّبَنَّهُ عَذَابًا

I will surely punish him [with] a punishment (la-uʿadhdhibannahu ʿadhāban, লা'উ'আযযিবান্নাহু 'আযা-বান্; ʿ-dh-b / আ-য-ব – to punish, torment // uʿadhdhibannahu / ʿadhāban // Cognate: [Cognate: none])

27:21b:

شَدِيدًا أَوْ لَأَذْبَحَنَّهُ

severe, or I will surely slaughter him (shadīdan aw la-adhbaḥannahu, শাদীদান্ আও লা'আযবাহান্নাহু; sh-d-d / শ-দ-দ – to be strong, hard // shadīd // Cognate: Akkadian: šadādu "to be strong"; dh-b-ḥ / য-ব-হ – to slaughter, sacrifice // adhbaḥannahu // Cognate: Hebrew: zāḇaḥ "to sacrifice")

27:21c:

أَوْ لَيَأْتِيَنِّي بِسُلْطَانٍ

or he must surely bring me an authority (aw la-yaʾtiyannī bi-sulṭānin, আও লা'ইয়া'তিয়ান্নী বিসুলত্বা-নিন্; A-t-y / অ-ত-য় – to come // yaʾtiyannī // Cognate: Ugaritic: 'tw "to come"; s-l-ṭ / স-ল-ত – to have power, authority // sulṭān // Cognate: Aramaic: šulṭānā "power, authority")

27:21d:

مُّبِينٍ

clear" (mubīnin, মুবীনিন্; b-y-n / ব-য়-ন – to be clear, distinct // mubīn // Cognate: Aramaic: bên "between, distinct")

Linguistic Gloss:

"I-will-surely-punish-him [la-uʿadhdhibannahu from ʿ-dh-b] a-punishment severe [shadīdan from sh-d-d "strong"], or I-will-surely-slaughter-him [la-adhbaḥannahu from dh-b-ḥ "slaughter"; cf. Hebrew zāḇaḥ], or he-must-surely-come-to-me [la-yaʾtiyannī from A-t-y "come"] with-an-authority [sulṭānin from s-l-ṭ "power"] clear" [mubīn from b-y-n "clear"].

Tafsīr 27:21: A Just King's Options.

Solomon's response to the hoopoe's unauthorized absence (27:20) is swift and judicial, not tyrannical. He outlines three options, demonstrating rule of law. Ṭabarī notes the "severe punishment" (ʿadhāban shadīdan) was debated as plucking its feathers or imprisonment. The second option is execution (la-adhbaḥannahu), the due penalty for military desertion. The third, however, demonstrates his justice: "or he must bring me a sulṭān mubīn (a clear authority/proof)." This "authority" is a valid, clear excuse for his absence. This connects to 4:58 (judging with justice) and 21:78 (Solomon's judicial role). The heavily emphasized verbs (using lām of assertion and nūn of emphasis) show royal seriousness, establishing the high stakes for the hoopoe's return.

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27:22 - The Hoopoe's Return

27:22a:

فَمَكَثَ غَيْرَ بَعِيدٍ

So he tarried not long (fa-makatha ghayra baʿīdin, ফামা কাছা গাইরা বা'ঈদিন্; m-k-th / ম-ক-থ – to stay, tarry // makatha // Cognate: [Cognate: none]; gh-y-r / গ-য়-র – other than, not // ghayra // Cognate: [Cognate: none]; b-ʿ-d / ব-আ-দ – far, distant // baʿīd // Cognate: Aramaic: bātar "after, far")

27:22b:

فَقَالَ أَحَطتُ بِمَا

and said, "I have encompassed what (fa-qāla aḥaṭtu bi-mā, ফাক্বালা আহাত্বতু বিমা; q-w-l / ক-ও-ল – to say // qāla // Cognate: Aramaic: qālā "voice, sound"; ḥ-w-ṭ / হ-ও-ত – to surround, encompass, know // aḥaṭtu // Cognate: [Cognate: none])

27:22c:

لَمْ تُحِطْ بِهِ

you have not encompassed [in knowledge] (lam tuḥiṭ bihi, লাম্ তুহিত্ বিহি; ḥ-w-ṭ / হ-ও-ত – to surround, encompass, know // tuḥiṭ // Cognate: [Cognate: none])

27:22d:

وَجِئْتُكَ مِن سَبَإٍ

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

27:22e:

بِنَبَإٍ يَقِينٍ

with information certain" (bi-nabaʾin yaqīnin, বিনাবা'ইঁ ইয়াক্বীনিந்; n-b-ʾ / ন-ব-অ – to announce, news // nabaʾ // Cognate: Hebrew: nāḇî "prophet, announcer"; y-q-n / য়-ক-ন – to be certain // yaqīn // Cognate: [Cognate: none])

Linguistic Gloss:

So-he-tarried [makatha from m-k-th "stay"] not far [ghayra baʿīd: idiom "not long"]. Then-he-said, "I-have-encompassed [aḥaṭtu from ḥ-w-ṭ "surround"] what not you-encompassed [lam tuḥiṭ] **with-it, ** and-I-came-to-you [jiʾtuka from j-y-ʾ "come"] from Sheba [Sabaʾ; cf. South Arabian S¹Bʾ] with-news [nabaʾin from n-b-ʾ "announce"] certain" [yaqīn from y-q-n "be certain"].

Tafsīr 27:22: The Hoopoe's Discovery.

The hoopoe returns quickly (ghayra baʿīd). As Ibn Kathīr notes, its opening statement is bold: "I have encompassed (aḥaṭtu) what you have not encompassed," immediately justifying its absence by highlighting a gap in the king's vast knowledge. This is the sulṭān mubīn (clear proof) demanded in 27:21. It delivers its intel: jiʾtuka min Sabaʾ (I come from Sheba), identifying the kingdom, bi-nabaʾin yaqīn (with certain news), stressing the reliability of its report. This connects to 27:16 (Solomon's knowledge) and shows its limits. The verse introduces the Sabean kingdom (cf. 1 Kings 10:1-13, Queen of Sheba) and establishes the hoopoe's role as an intelligence agent in Solomon's divine mission, shifting the narrative focus from his power to his duty as a monotheistic ruler.

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Verse 27:23 - The Queen of Sheba

27:23a:

إِنِّي وَجَدتُّ امْرَأَةً

"Indeed, I found a woman (innī wajadtu mraʾatan, ইন্নী ওয়াজাত্তুম্ রা'আতাঁ; w-j-d / ও-জ-দ – to find // wajadtu // Cognate: [Cognate: none]; m-r-ʾ / ম-র-অ – man, person // imraʾah // Cognate: [Cognate: none])

27:23b:

تَمْلِكُهُمْ وَأُوتِيَتْ

ruling them, and she has been given (tamlikuhum wa-ūtiyat, তাম্লিকুহুম্ ওয়া ঊতিয়াত্; m-l-k / ম-ল-ক – to possess, rule // tamlikuhum // Cognate: Aramaic: malkū "kingdom"; A-t-y / অ-ত-য় – to come, give // ūtiyat // Cognate: Ugaritic: 'tw "to come")

27:23c:

مِن كُلِّ شَيْءٍ

from everything (min kulli shayʾin, মিন্ কুল্লি শাইয়িন্; k-l-l / ক-ল-ল – all, each // kull // Cognate: Akkadian: kalû "all"; sh-y-ʾ / শ-য়-অ – thing, will // shayʾ // Cognate: Hebrew: šāy "gift, thing")

27:23d:

وَلَهَا عَرْشٌ عَظِيمٌ

and she has a throne great" (wa-lahā ʿarshun ʿaẓīmun, ওয়া লাহা 'আর্শুন্ 'আযীম্; ʿ-r-sh / আ-র-শ – to erect, throne // ʿarsh // Cognate: South Arabian: ʿrs² "throne"; ʿ-ẓ-m / আ-য-ম – to be great // ʿaẓīm // Cognate: Hebrew: 'āṣum "mighty, great")

Linguistic Gloss:

"Indeed-I found [wajadtu from w-j-d "find"] a-woman [imraʾatan] ruling-them [tamlikuhum from m-l-k "rule"] and-she-was-given [ūtiyat from A-t-y "give"] from all things [kulli shayʾ], and-for-her [is] a-throne [ʿarshun from ʿ-r-sh "construct/throne"; cf. South Arabian ʿrs²] great" [ʿaẓīmun from ʿ-ẓ-m "great"].

Tafsīr 27:23: The Hoopoe's Report.

The hoopoe continues its "certain news" (27:22), describing the political (tamlikuhum - she rules them) and material (ūtiyat min kulli shayʾ - given from everything [needed for a kingdom]) state of Sheba (Sabaʾ). It highlights her ʿarshun ʿaẓīm (great throne), which Ibn Kathīr notes was a symbol of her immense power. This description of a powerful, wealthy queen (Bilqīs, per exegetes) parallels 1 Kings 10:1-2. The hoopoe's intelligence is specific: it identifies the leader, the nature of her rule, and her wealth, establishing her as a significant contemporary monarch. This verse sets the stage for the central conflict: her kingdom's power (27:23) versus its profound spiritual error (27:24).

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27:24 - Prostration to the Sun

27:24a:

وَجَدتُّهَا وَقَوْمَهَا

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

27:24b:

يَسْجُدُونَ لِلشَّمْسِ

prostrating to the sun (yasjudūna li-sh-shamsi, ইয়াসজুদূনা লিশ্-শামসি; s-j-d / স-জ-দ – to prostrate, bow // yasjudūna // Cognate: Aramaic: səg(e)ḏ "to bow down, worship"; sh-m-s / শ-ম-স – sun // shams // Cognate: Hebrew: šemeš "sun")

27:24c:

مِن دُونِ اللَّهِ

from besides Allah (min dūni l-lāhi, মিন্ দূনিল্-লাহি; d-w-n / দ-ও-ন – besides, other than // dūn // Cognate: [Cognate: none]; A-l-h / অ-ল-হ – God // Allāh // Cognate: Aramaic: 'Ĕlāhā "God")

27:24d:

وَزَيَّنَ لَهُمُ الشَّيْطَانُ

and has adorned for them Satan (wa-zayyana lahumu sh-shayṭānu, ওয়া যাইইয়ানা লাহুמוש্-শাইত্বা-নু; z-y-n / য-য়-ন – to adorn, make fair-seeming // zayyana // Cognate: [Cognate: none]; sh-ṭ-n / শ-ত্ব-ন – to be remote, defiant // shayṭān // Cognate: Hebrew: śāṭān "adversary")

27:24e:

أَعْمَالَهُمْ فَصَدَّهُمْ

their deeds, and he barred them (aʿmālahum fa-ṣaddahum, আ'মালাহুম্ ফাস্বাদ্দাহুম্; ʿ-m-l / আ-ম-ল – to work, do // aʿmāl // Cognate: Aramaic: 'amal "labor, work"; ṣ-d-d / স-দ-দ – to turn away, bar // ṣaddahum // Cognate: [Cognate: none])

27:24f:

عَنِ السَّبِيلِ فَهُمْ

from the path, so they (ʿani s-sabīli fahum, 'আনিস্-সাবীলি ফাহুম্; s-b-l / স-ব-ল – way, path // sabīl // Cognate: Hebrew: šəḇīl "path, way"; h-w / হ-ও – he, they // hum // Cognate: Hebrew: hēm "they")

27:24g:

لَا يَهْتَدُونَ

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

Linguistic Gloss:

"I-found-her [wajadtuhā] and-her-people [qawmahā] prostrating [yasjudūna from s-j-d "bow"; cf. Aramaic səg(e)ḏ] to-the-sun [shams; cf. Hebrew šemeš] from besides Allah. And-adorned [zayyana from z-y-n "make fair-seeming"] for-them the-adversary [shayṭān from sh-ṭ-n] their-deeds [aʿmālahum from ʿ-m-l "work"], so-he-barred-them [ṣaddahum from ṣ-d-d "turn away"] from the-Path [sabīl; cf. Hebrew šəḇīl], so-they [are] not guided" [lā yahtadūn from h-d-y "guide"].

Tafsīr 27:24: The Hoopoe's Theological Critique.

The hoopoe's report moves from politics (27:23) to theology. It identifies the core spiritual crisis: yasjudūna li-sh-shams (they prostrate to the sun). This Sabean astral cult is historically attested. The bird correctly diagnoses this shirk (polytheism) as Satanic deception (zayyana lahumu sh-shayṭān), where the adversary makes their false worship seem "adorned" or correct. This deception ṣaddahum (bars them) from the Sabīl (the True Path), leaving them unguided (lā yahtadūn). This connects to 16:63 (Satan adorning deeds) and 29:38 (barring from the way). The hoopoe, a "mere" bird, demonstrates perfect tawḥīd (monotheism), setting a standard that the powerful Sabeans fail to meet, thereby justifying Solomon's (and Allah's) intervention.

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27:25 - The Hidden and the Manifest

27:25a:

أَلَّا يَسْجُدُوا لِلَّهِ

"That they do not prostrate to Allah (allā yasjudū lillāhi, আল্লা ইয়াসজুদূ লিল্লা-হি; l-A / ল-আ – not // allā // Cognate: Akkadian: lā "not"; s-j-d / স-জ-দ – to prostrate, bow // yasjudū // Cognate: Aramaic: səg(e)ḏ "to bow down, worship"; A-l-h / অ-ল-হ – God // Allāh // Cognate: Aramaic: 'Ĕlāhā "God")

27:25b:

الَّذِي يُخْرِجُ الْخَبْءَ

Who brings forth the hidden (alladhī yukhriju l-khabʾa, আল্লাযী ইউখরিজুল্-খাব'আ; kh-r-j / খ-র-জ – to come out, bring out // yukhriju // Cognate: Aramaic: kəraḡ "to go out"; kh-b-ʾ / খ-ব-অ – to hide // khabʾ // Cognate: [Cognate: none])

27:25c:

فِي السَّمَاوَاتِ وَالْأَرْضِ

in the heavens and the earth (fī s-samāwāti wa-l-arḍi, ফিস্-সামাওয়া-তি ওয়াল্-আরদি; s-m-w / স-ম-ও – height, heaven // samāwāt // Cognate: Hebrew: šāmayim "heavens"; A-r-ḍ / অ-র-দ – earth, land // arḍ // Cognate: Aramaic: 'ar'ā "earth")

27:25d:

وَيَعْلَمُ مَا تُخْفُونَ

and knows what you conceal (wa-yaʿlamu mā tukhfūna, ওয়া ইয়া'লামু মা তুখফূনা; ʿ-l-m / আ-ল-ম – to know // yaʿlamu // Cognate: Hebrew: lāmaḏ "to learn"; 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'লিনূনা; ʿ-l-n / আ-ল-ন – to be public, declare // tuʿlinūn // Cognate: [Cognate: none])

Linguistic Gloss:

"That-not they-prostrate [allā yasjudū] to-Allah, Who brings-forth [yukhriju from kh-r-j] the-hidden [khabʾa from kh-b-ʾ "hide"] in the-heavens [samāwāt; cf. Hebrew šāmayim] and-the-earth [arḍ], and-He-knows what you-conceal [tukhfūn from kh-f-y] and-what you-declare" [tuʿlinūn from ʿ-l-n].

Tafsīr 27:25: The Hoopoe's Tawḥīd.

The hoopoe continues its critique (27:24), lamenting that Satan has barred them from prostrating (yasjudū) to the true deity: Allah. It defines Allah by His omnipotence and omniscience. He yukhriju l-khabʾ (brings forth the hidden), which Ibn Kathīr interprets as the rain from the sky and the plants from the earth—a direct rebuke to sun-worship, as Allah controls the very sustenance they seek. He yaʿlamu mā tukhfūn (knows what you [all] conceal) wa-mā tuʿlinūn (and what you declare). This connects to 6:59 (keys of the unseen) and 64:4 (He knows what is in heavens/earth). This verse is a powerful declaration of tawḥīd (monotheism) by an animal, shaming the ignorance of the Sabeans and demonstrating the universal nature of Allah's sovereignty.

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27:26 - Lord of the Great Throne

27:26a:

اللَّهُ لَا إِلَٰهَ إِلَّا هُوَ

"Allah! There is no god except Him, (Allāhu lā ilāha illā huwa, আল্লাহু লা ইলা-হা ইল্লা হুওয়া; A-l-h / অ-ল-হ – God // Allāh // Cognate: Aramaic: 'Ĕlāhā "God"; A-l-h / অ-ল-হ – god // ilāh // Cognate: Hebrew: 'elōah "god"; h-w / হ-ও – he, it // huwa // Cognate: Hebrew: hû "he")

27:26b:

رَبُّ الْعَرْشِ الْعَظِيمِ

Lord of the Throne, the Great." (rabbu l-ʿarshi l-ʿaẓīmi, রাব্বুল্-'আর্শিল্-'আযীম্; r-b-b / র-ব-ব – lord, sustainer // rabb // Cognate: Hebrew: rab "great, master"; ʿ-r-sh / আ-র-শ – to erect, throne // ʿarsh // Cognate: South Arabian: ʿrs² "throne"; ʿ-ẓ-m / আ-য-ম – to be great // ʿaẓīm // Cognate: Hebrew: 'āṣum "mighty, great")

Linguistic Gloss:

"Allah! No god [lā ilāha] except Him [illā huwa], Lord [rabbu from r-b-b] [of] the-Throne [ʿarsh] the-Great" [ʿaẓīm].

Tafsīr 27:26: The True Throne.

The hoopoe's report culminates in this declaration, the central message of its mission. It begins with the shahāda (testimony): Allāhu lā ilāha illā huwa. It then directly contrasts the queen's ʿarshun ʿaẓīm (great throne) from 27:23 with the true source of all authority: Allah, who is Rabbu l-ʿArshi l-ʿAẓīm (Lord of the Great Throne). The hoopoe uses the exact same adjectives (ʿaẓīm) to create a powerful rhetorical parallel. Ṭabarī notes this juxtaposition emphasizes that the queen's throne, however "great" by human standards, is utterly insignificant compared to the Throne of the Creator. This connects to 9:129 and 23:116 (Lord of the Noble Throne), establishing that true dominion (rubūbiyyah) belongs only to Allah.

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27:27 - Solomon's Test

27:27a:

قَالَ سَنَنظُرُ أَصَدَقْتَ

[Solomon] said, "We will see whether you have told the truth (qāla sananẓuru a-ṣadaqta, ক্বালা সানানযু রু আস্বাদাক্বতা; q-w-l / ক-ও-ল – to say // qāla // Cognate: Aramaic: qālā "voice, sound"; n-ẓ-r / ন-য-র – to see, look // sananẓuru // Cognate: [Cognate: none]; ṣ-d-q / স-দ-ক – to be true // ṣadaqta // Cognate: Hebrew: ṣāḏaq "to be righteous, just")

27:27b:

أَمْ كُنتَ مِنَ الْكَاذِبِينَ

or you are from the liars. (am kunta mina l-kādhibīna, আম্ কুন্তা মিনাল্-কা-যিবীনা; A-m / অ-ম – or // am // Cognate: Hebrew: 'im "if, whether"; k-w-n / ক-ও-ন – to be // kunta // Cognate: Hebrew: kūn "to be firm, exist"; k-dh-b / ক-য-ব – to lie // kādhibīn // Cognate: [Cognate: none])

Linguistic Gloss:

[Solomon] said [qāla], "We-will-see [sananẓuru from n-ẓ-r "look"] whether-you-spoke-truth [a-ṣadaqta from ṣ-d-q "be true"] or you-were [kunta from k-w-n] from the-liars" [kādhibīn from k-dh-b].

Tafsīr 27:27: Verifying Intelligence.

Solomon, as a just ruler, does not accept the hoopoe's extraordinary report (27:22-26) at face value, despite its "certain news" claim. He defers judgment (sananẓuru - "We will see") and establishes a clear test of veracity: a-ṣadaqta am kunta mina l-kādhibīn (Are you truthful, or among the liars?). This demonstrates his adherence to justice, fulfilling the sulṭān mubīn (clear proof) requirement he set in 27:21. Ibn Kathīr notes this exemplifies the principle of tabayyun (verification) commanded in 49:6 ("...if a transgressor comes with news, verify it..."). Solomon's action establishes a prophetic precedent for verifying intelligence before acting upon it, especially in matters of state and potential conflict.

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27:28 - The Letter

27:28a:

اذْهَب بِّكِتَابِي هَٰذَا

"Go with this letter of mine (idhhab bi-kitābī hādhā, ইযহাব্ বিকিতা-বী হা-যা; 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"; h-dh-A / হ-য-আ – this // hādhā // Cognate: Hebrew: zeh "this")

27:28b:

فَأَلْقِهْ إِلَيْهِمْ

and deliver it to them. (fa-alqih ilayhim, ফা'আলক্বিহ্ ইলাইহিম্; l-q-y / ল-ক-য় – to throw, cast, meet // alqih // Cognate: [Cognate: none]; A-l-y / অ-ল-য় – to, towards // ilayhim // Cognate: Hebrew: 'ēl "to, toward")

27:28c:

ثُمَّ تَوَلَّ عَنْهُمْ

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

27:28d:

فَانظُرْ مَاذَا يَرْجِعُونَ

and see what they return [in response]." (fa-nẓur mādhā yarjiʿūna, ফানযুর্ মা-যা ইয়ারজি'ঊনা; n-ẓ-r / ন-য-র – to see, look // unẓur // Cognate: [Cognate: none]; m-dh-A / ম-য-আ – what // mādhā // Cognate: [Cognate: none]; r-j-ʿ / র-জ-আ – to return // yarjiʿūn // Cognate: Ge'ez: rəgʿa "to return")

Linguistic Gloss:

"Go [idhhab from dh-h-b] with-my-letter [bi-kitābī from k-t-b "write"] this [hādhā]. Then-cast-it [fa-alqih from l-q-y "throw"] to-them. Then turn-away [tawalla from w-l-y] from-them and-see [fa-nẓur from n-ẓ-r] what they-return" [yarjiʿūn from r-j-ʿ].

Tafsīr 27:28: The Diplomatic Mission.

Solomon devises the test: he dispatches the hoopoe with a kitāb (letter). This is the first act of daʿwah (call to God). The instructions are precise: 1) alqih (cast it to them), a method befitting a bird-messenger; 2) tawalla ʿanhum (turn away), to allow them to deliberate freely without intimidation; and 3) fanẓur mādhā yarjiʿūn (see what they return), observe their response. This is a strategic act of diplomacy and intelligence gathering. Ibn Kathīr describes the hoopoe delivering the letter directly to the queen. This connects to the Prophet Muhammad's ﷺ own practice of sending letters (kutub) to rulers like Heraclius and Khosrow (Bukhārī), establishing a sunnah of formal invitation to monotheism before conflict.

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27:29 - The Queen's Council

27:29a:

قَالَتْ يَا أَيُّهَا الْمَلَأُ

She said, "O chieftains, (qālat yā ayyuhā l-malaʾu, ক্বালাত্ ইয়া আইয়্যুহাল্-মালা'উ; q-w-l / ক-ও-ল – to say // qālat // Cognate: Aramaic: qālā "voice, sound"; m-l-ʾ / ম-ল-অ – to fill, assembly, chieftains // malaʾ // Cognate: Hebrew: məlō "fullness, assembly")

27:29b:

إِنِّي أُلْقِيَ إِلَيَّ

indeed, has been delivered to me (innī ulqiya ilayya, ইন্নী উলক্বিয়া ইলাইয়্যা; l-q-y / ল-ক-য় – to throw, cast, meet // ulqiya // Cognate: [Cognate: none]; A-l-y / অ-ল-য় – to, towards // ilayya // Cognate: Hebrew: 'ēl "to, toward")

27:29c:

كِتَابٌ كَرِيمٌ

a letter noble. (kitābun karīmun, কিতা-বুন্ 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 [qālat], "O the-assembly [yā ayyuhā l-malaʾu from m-l-ʾ "fill/assembly"; cf. Hebrew məlō], indeed-I, was-cast [ulqiya from l-q-y] to-me a-letter [kitābun from k-t-b] noble" [karīmun from k-r-m "noble"].

Tafsīr 27:29: The Noble Letter.

The hoopoe's mission (27:28) is successful. The Queen of Sheba immediately convenes her malaʾ (assembly of chieftains). Her first act is not panic, but consultation. She describes the letter as kitābun karīm (a noble letter). Exegetes (Ṭabarī, Qurṭubī) explain "noble" (karīm) refers to its miraculous delivery (by a hoopoe), its respectful but authoritative tone, and its origin from a great king. Her measured response shows her own ḥikmah (wisdom) and political acumen. This connects to 27:32, where she explicitly requests their counsel. This verse establishes her as a serious and capable ruler, not a despot, highlighting her reliance on a consultative body (cf. 42:38, shūrā), which contrasts with the Pharaonic model.

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27:30 - The Bismillāh

27:30a:

إِنَّهُ مِن سُلَيْمَانَ

"Indeed, it is from Solomon, (innahu min sulaymāna, ইন্নাহু মিন্ সুলাইমা-না; s-l-m / স-ল-ম – peace, submission // Sulaymān // Cognate: Hebrew: Šəlōmōh "Solomon, peaceful")

27:30b:

وَإِنَّهُ بِسْمِ اللَّهِ

and indeed, it is 'In the name of Allah, (wa-innahu bismi l-lāhi, ওয়া ইন্নাহু বিসমিল্লা-হি; s-m-w / স-ম-ও – name, height // ism // Cognate: Hebrew: šēm "name"; A-l-h / অ-ল-হ – God // Allāh // Cognate: Aramaic: 'Ĕlāhā "God")

27:30c:

الرَّحْمَٰنِ الرَّحِيمِ

the Most Gracious, the Most Merciful' - (ar-raḥmāni r-raḥīmi, আর্-রাহমা-নির রাহীম্; r-ḥ-m / র-হ-ম – mercy, womb // Raḥmān / Raḥīm // Cognate: Hebrew: raḥămîm "compassion")

Linguistic Gloss:

"Indeed-it [is] from Solomon, and-indeed-it [is] 'In-the-name [bi-smi from s-m-w; cf. Hebrew šēm] [of] Allah, the-All-Merciful [ar-Raḥmān from r-ḥ-m], the-Especially-Merciful" [ar-Raḥīm from r-ḥ-m].

Tafsīr 27:30: The Letter's Opening.

The queen reads the letter's content. It has two parts. First, the sender: min Sulaymān (from Solomon), establishing its royal origin. Second, the opening invocation: Bismi l-Lāhi r-Raḥmāni r-Raḥīm. This is the Basmalah. Al-Qurṭubī notes this is the first and only instance in the Qur'an where the Basmalah appears within a verse, as part of a narrative. This establishes that invoking Allah's compassionate attributes was the sunnah (practice) of previous prophets, like Solomon, not an innovation of Islam. The Prophet ﷺ himself began his letters (e.g., to Heraclius) with this formula. The letter's content (27:31) is thus framed by Allah's authority and mercy.

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27:31 - The Demand

27:31a:

أَلَّا تَعْلُوا عَلَيَّ

'That you not rise up against me, (allā taʿlū ʿalayya, আল্লা তা'লূ 'আলাইয়্যা; ʿ-l-w / আ-ল-ও – to be high, rise up // taʿlū // Cognate: Hebrew: 'ālāh "to ascend, rise up"; A-l-y / অ-ল-য় – to, towards // ʿalayya // Cognate: Hebrew: 'ēl "to, toward")

27:31b:

وَأْتُونِي مُسْلِمِينَ

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

Linguistic Gloss:

'That-not you-rise-up [allā taʿlū from ʿ-l-w "be high"; cf. Hebrew 'ālāh] against-me, and-come-to-me [wa-ʾtūnī from A-t-y "come"] as-submitters' [muslimīn from s-l-m "submit"]."

Tafsīr 27:31: Submission or Arrogance.

This verse concludes the letter's text, delivering its core demand. It is twofold. First, a prohibition: allā taʿlū ʿalayya (do not rise up against me), which Ibn Kathīr interprets as "Do not be arrogant or refuse my call." Second, a command: wa-ʾtūnī muslimīn (and come to me in submission). The word muslimīn (from s-l-m) holds a profound dual meaning here: 1) politically, as submitting to his authority, and 2) theologically, as submitting to Allah (i.e., becoming monotheists). The letter, framed by Raḥmān and Raḥīm (27:30), is thus an invitation to peace (islām) through submission, not a declaration of war. This connects to 41:30 (call to Allah) and mirrors the Prophet's ﷺ letter to Heraclius: "Submit (aslim), and you will be safe (taslam)" (Bukhārī).

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27:32 - The Queen's Consultation

27:32a:

قَالَتْ يَا أَيُّهَا الْمَلَأُ

She said, "O chieftains, (qālat yā ayyuhā l-malaʾu, ক্বালাত্ ইয়া আইয়্যুহাল্-মালা'উ; q-w-l / ক-ও-ল – to say // qālat // Cognate: Aramaic: qālā "voice, sound"; m-l-ʾ / ম-ল-অ – to fill, assembly, chieftains // malaʾ // Cognate: Hebrew: məlō "fullness, assembly")

27:32b:

أَفْتُونِي فِي أَمْرِي

advise me in my affair. (aftūnī fī amrī, আফতূনী ফী আমরী; f-t-w / ফ-ত-ও – to give a legal opinion, advise // aftūnī // Cognate: [Cognate: none]; A-m-r / অ-ম-র – to command, affair // amr // Cognate: Hebrew: 'āmar "to say, command")

27:32c:

مَا كُنتُ قَاطِعَةً

I am not one to decide (mā kuntu qāṭiʿatan, মা কুন্তু ক্বা-ত্বি'আতাঁ; k-w-n / ক-ও-ন – to be // kuntu // Cognate: Hebrew: kūn "to be firm, exist"; q-ṭ-ʿ / ক-ত-আ – to cut, decide // qāṭiʿah // Cognate: [Cognate: none])

27:32d:

أَمْرًا حَتَّىٰ تَشْهَدُونِ

an affair until you are present [to witness]." (amran ḥattā tashhadūni, আম্রান্ হাত্তা তাশহাদূনি; A-m-r / অ-ম-র – to command, affair // amr // Cognate: Hebrew: 'āmar "to say, command"; ḥ-t-t / হ-ত-ত – until // ḥattā // Cognate: [Cognate: none]; sh-h-d / শ-হ-দ – to witness, be present // tashhadūn // Cognate: Aramaic: sāhēḏ "witness")

Linguistic Gloss:

She-said [qālat], "O the-assembly [malaʾ], give-me-a-ruling [aftūnī from f-t-w "advise"] in my-affair [amrī]. Not I-am [one to] decide [mā kuntu qāṭiʿatan from q-ṭ-ʿ "cut/decide"] an-affair until you-are-present/witness" [tashhadūni from sh-h-d].

Tafsīr 27:32: The Consultative Queen.

Having read the letter (27:29-31), the Queen (Bilqīs) formally seeks counsel from her malaʾ (assembly). She asks them to aftūnī (give me a fatwā/formal judgment) on this amr (affair). She demonstrates her political wisdom and non-despotic nature by stating, mā kuntu qāṭiʿatan amran (I never decide a matter) ḥattā tashhadūn (until you are present/witness it). Al-Qurṭubī notes this shows her respect for her council. This practice of shūrā (consultation) is praised in the Qur'an (42:38, 3:159). Her wisdom provides a stark contrast to the arrogant, unilateral behavior of figures like Pharaoh (cf. 79:24, "I am your lord, the most high").

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27:33 - The Council's Response

27:33a:

قَالُوا نَحْنُ أُولُو قُوَّةٍ

They said, "We are possessors of strength (qālū naḥnu ulū quwwatin, ক্বালূ নাহ্নু উলূ ক্বুওওয়াতিঁ; q-w-l / ক-ও-ল – to say // qālū // Cognate: Aramaic: qālā "voice, sound"; n-ḥ-n / ন-হ-ন – we // naḥnu // Cognate: Hebrew: 'ănaḥnū "we"; q-w-y / ক-ও-য় – strength // quwwah // Cognate: Aramaic: qawwī "strong")

27:33b:

وَأُولُو بَأْسٍ شَدِيدٍ

and possessors of might severe, (wa-ulū baʾsin shadīdin, ওয়া উলূ বা'সিন্ শাদীদিঁ; b-ʾ-s / ব-অ-স – to be wretched, harm, might // baʾs // Cognate: Ge'ez: bə'sa "to be bad"; sh-d-d / শ-দ-দ – to be strong, hard // shadīd // Cognate: Akkadian: šadādu "to be strong")

27:33c:

وَالْأَمْرُ إِلَيْكِ

but the command is to you, (wa-l-amru ilayki, ওয়াল্-আম্রু ইলাইকি; A-m-r / অ-ম-র – to command, affair // amr // Cognate: Hebrew: 'āmar "to say, command"; A-l-y / অ-ল-য় – to, towards // ilayki // Cognate: Hebrew: 'ēl "to, toward")

27:33d:

فَانظُرِي مَاذَا تَأْمُرِينَ

so see what you will command." (fa-nẓurī mādhā taʾmurīna, ফানযু রী মা-যা তা'মুরীনা; n-ẓ-r / ন-য-র – to see, look // unẓurī // Cognate: [Cognate: none]; m-dh-A / ম-য-আ – what // mādhā // Cognate: [Cognate: none]; A-m-r / অ-ম-র – to command // taʾmurīn // Cognate: Hebrew: 'āmar "to say, command")

Linguistic Gloss:

They-said [qālū], "We [are] possessors [of] strength [ulū quwwatin from q-w-y] and-possessors [of] might [baʾsin from b-ʾ-s "harm/might"] severe [shadīd]. But-the-command [amr] [is] to-you. So-see [fa-nẓurī from n-ẓ-r] what you-will-command" [taʾmurīna from A-m-r].

Tafsīr 27:33: Might and Deference.

The chieftains' response is loyal and pragmatic. They first affirm their capability: naḥnu ulū quwwatin (we have strength/numbers) wa-ulū baʾsin shadīd (and severe military might), signaling their readiness for war. However, they immediately defer to her judgment: wa-l-amru ilayki (the command is yours). They place their military power entirely at her disposal, asking her to unẓurī (see/consider) her command. Ibn Kathīr praises this response as demonstrating both perfect obedience and sound counsel; they stated their capacity but did not rashly call for war, entrusting the final strategic decision to their leader, whom they trusted.

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27:34 - The Nature of Kings

27:34a:

قَالَتْ إِنَّ الْمُلُوكَ

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

27:34b:

إِذَا دَخَلُوا قَرْيَةً

when they enter a township, (idhā dakhalū qaryatan, ইযা দাখালূ ক্বারইয়াতান্; d-kh-l / দ-খ-ল – to enter // dakhalū // Cognate: [Cognate: none]; q-r-y / ক-র-য় – to settle, village, town // qaryah // Cognate: Syriac: qarī "town")

27:34c:

أَفْسَدُوهَا وَجَعَلُوا

they ruin it and make (afsadūhā wa-jaʿalū, আফসাদূহা ওয়া জা'আলূ; f-s-d / ফ-স-দ – to corrupt, ruin // afsadūhā // Cognate: [Cognate: none]; j-ʿ-l / জ-আ-ল – to make, place // jaʿalū // Cognate: [Cognate: none])

27:34d:

أَعِزَّةَ أَهْلِهَا أَذِلَّةً ۖ

the honored of its people dishonored. (aʿizzata ahlihā adhillatan, আ'ইয্যাতা আহলিহা আযিল্লাতাঁ; ʿ-z-z / আ-য-য – to be mighty, honored // aʿizzah // Cognate: Hebrew: 'az "strong, mighty"; A-h-l / অ-হ-ল – people, family // ahl // Cognate: Akkadian: ālu "city, family"; dh-l-l / য-ল-ল – to be low, humble, disgraced // adhillah // Cognate: Hebrew: dal "low, poor")

27:34e:

وَكَذَٰلِكَ يَفْعَلُونَ

And thus they do." (wa-kadhālika yafʿalūna, ওয়া কাযা-লিকা ইয়াফ'আলূনা; f-ʿ-l / ফ-আ-ল – to do, act // yafʿalūn // Cognate: Syriac: pā'el "worker, doer")

Linguistic Gloss:

She-said [qālat], "Indeed, the-kings [mulūk from m-l-k], when they-enter [dakhalū] a-township [qaryatan from q-r-y; cf. Syriac qarī], they-ruin-it [afsadūhā from f-s-d "corrupt"] and-they-make [jaʿalū] the-honored-ones [aʿizzata from ʿ-z-z "mighty"] [of] its-people [ahlihā] dishonored [adhillatan from dh-l-l "low"]. And-thus they-do" [yafʿalūn].

Tafsīr 27:34: The Queen's Political Acumen.

Rejecting her council's implied offer of war (27:33), the Queen makes a wise political observation. She states a general truth: inna l-mulūk (Indeed, kings), when they conquer a qaryah (town/territory), afsadūhā (they ruin it) and humiliate its aristocracy (aʿizzata ahlihā adhillah). She fears that Solomon, if he is a mere worldly king, will do this to Sheba. Allah then interjects with wa-kadhālika yafʿalūn (And thus they do), validating her assessment of temporal rulers. Ibn Kathīr notes this shows her desire to avoid war, not from weakness, but from a wise understanding of its consequences. She chooses diplomacy to protect her people from this fate.

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27:35 - The Queen's Strategy

27:35a:

وَإِنِّي مُرْسِلَةٌ إِلَيْهِم

"But indeed, I am sending to them (wa-innī mursilatun ilayhim, ওয়া ইন্নী মুর্সিলাতুন্ ইলাইহিম্; r-s-l / র-স-ল – to send // mursilah // Cognate: Hebrew: rāḥēl "messenger" (in context); A-l-y / অ-ল-য় – to, towards // ilayhim // Cognate: Hebrew: 'ēl "to, toward")

27:35b:

بِهَدِيَّةٍ فَنَاظِرَةٌ

a gift, and will see (bi-hadiyyatin fa-nāẓiratun, বিহাদিয়্যাতিন্ ফানা-যিরাতুন্; h-d-y / হ-দ-য় – to guide, give gift // hadiyyah // Cognate: [Cognate: none]; n-ẓ-r / ন-য-র – to see, look // nāẓirah // Cognate: [Cognate: none])

27:35c:

بِمَ يَرْجِعُ الْمُرْسَلُونَ

with what return the messengers." (bima yarjiʿu l-mursalūna, বিমা ইয়ারজি'উল্-মুর্সালূনা; r-j-ʿ / র-জ-আ – to return // yarjiʿu // Cognate: Ge'ez: rəgʿa "to return"; r-s-l / র-স-ল – to send // mursalūn // Cognate: Hebrew: rāḥēl "messenger" (in context))

Linguistic Gloss:

"And-indeed-I [am] one-sending [mursilatun from r-s-l] to-them with-a-gift [bi-hadiyyatin from h-d-y "guide/gift"], then-one-seeing [fa-nāẓiratun from n-ẓ-r] with-what return [yarjiʿu from r-j-ʿ] the-sent-ones" [mursalūn from r-s-l].

Tafsīr 27:35: The Test of the Gift.

Having assessed the risk of war (27:34), the Queen reveals her strategy: diplomacy. She will send (mursilah) a hadiyyah (gift). As Ibn Kathīr explains, this is a test. If Solomon is a mere worldly king (malik), he will accept the gift, be placated by the wealth, and she can negotiate. If he is a Prophet of Allah (Nabī), he will reject it and demand submission to God, as his motives are not material. Her plan is to be nāẓirah (one who sees/waits) for the response (yarjiʿu) of her mursalūn (messengers). This parallels the account in 1 Kings 10:1, where she "came to test him with hard questions," showing her investigative nature.

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27:36 - Solomon's Rejection

27:36a:

فَلَمَّا جَاءَ سُلَيْمَانَ

So when [the envoy] came to Solomon, (fa-lammā jāʾa sulaymāna, ফালাম্মা জা-'আ সুলাইমা-না; j-y-ʾ / জ-য়-অ – to come // jāʾa // Cognate: [Cognate: none]; s-l-m / স-ল-ম – peace, submission // Sulaymān // Cognate: Hebrew: Šəlōmōh "Solomon, peaceful")

27:36b:

قَالَ أَتُمِدُّونَنِ بِمَالٍ

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

27:36c:

فَمَا آتَانِيَ اللَّهُ

But what Allah has given me (fa-mā ātāniya l-lāhu, ফামা আ-তা-নিয়াল্-লা-হু; A-t-y / অ-ত-য় – to come, give // ātāniya // Cognate: Ugaritic: 'tw "to come"; A-l-h / অ-ল-হ – God // Allāh // Cognate: Aramaic: 'Ĕlāhā "God")

27:36d:

خَيْرٌ مِّمَّا آتَاكُم

is better than what He has given you. (khayrun mimmā ātākum, খাইরুম্ মিম্মা আ-তা-কুম্; kh-y-r / খ-য়-র – good, better // khayr // Cognate: Ugaritic: ḫyr "good"; A-t-y / অ-ত-য় – to come, give // ātākum // Cognate: Ugaritic: 'tw "to come")

27:36e:

بَلْ أَنتُم بِهَدِيَّتِكُمْ

Nay, you [are people] with your gift (bal antum bi-hadiyyatikum, বাল্ আন্তুম্ বিহাদিয়্যাতিকুম্; b-l / ব-ল – rather, nay // bal // Cognate: [Cognate: none]; h-d-y / হ-দ-য় – to guide, give gift // hadiyyah // Cognate: [Cognate: none])

27:36f:

تَفْرَحُونَ

who rejoice." (tafraḥūna, তাফ্রাহূনা; f-r-ḥ / ফ-র-হ – to rejoice, be happy // tafraḥūn // Cognate: [Cognate: none])

Linguistic Gloss:

So-when he-came [jāʾa] [to] Solomon, he-said, "Do-you-supply-me [a-tumiddūnani from m-d-d "extend"] with-wealth [bi-māl]? For-what has-given-me [ātāniya from A-t-y] Allah [is] better [khayrun from kh-y-r] than-what He-has-given-you. Nay, you with-your-gift [bi-hadiyyatikum from h-d-y] rejoice" [tafraḥūn from f-r-ḥ].

Tafsīr 27:36: The Prophetic Rejection.

Solomon's response confirms the Queen's test (27:35). He immediately rejects the māl (wealth). His reasoning is theological: mā ātāniya l-Lāhu khayr (what Allah has given me is better). Ibn Kathīr identifies "what Allah has given me" as nubuwwah (prophecy), ʿilm (knowledge), and mulk (kingdom), which are superior to mere material possessions. He rebukes them: bal antum bi-hadiyyatikum tafraḥūn (Nay, you are the ones who rejoice in your gift), pointing out that only worldly people (like them) would value such things over divine guidance. This connects to 11:15-16 (those who desire worldly life). This rejection (cf. 1 Kings 10:10, which says he did accept gifts) highlights the Qur'ānic focus: Solomon is acting as a Prophet calling to tawḥīd, not a king seeking tribute.

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27:37 - The Unstoppable Army

27:37a:

ارْجِعْ إِلَيْهِمْ فَلَنَأْتِيَنَّهُم

"Return to them, for we will surely come to them (irjiʿ ilayhim fa-la-naʾtiyannahum, ইর্জি' ইলাইহিম্ ফালানা'তিয়ান্নাহুম্; r-j-ʿ / র-জ-আ – to return // irjiʿ // Cognate: Ge'ez: rəgʿa "to return"; A-t-y / অ-ত-য় – to come // naʾtiyannahum // Cognate: Ugaritic: 'tw "to come")

27:37b:

بِجُنُودٍ لَّا قِبَلَ

with soldiers not capacity (bi-junūdin lā qibala, বিজুনূদিল্ লা ক্বিবালা; j-n-d / জ-ন-দ – army, soldiers // junūd // Cognate: Persian: gund "army"; q-b-l / ক-ব-ল – before, to accept, capacity // qibal // Cognate: Hebrew: qōḇel "in front of")

27:37c:

لَهُم بِهَا وَلَنُخْرِجَنَّهُم

for them [to withstand], and we will surely expel them (lahum bihā wa-la-nukhrijannahum, লাহুম্ বিহা ওয়া লানুখরিজান্নাহুম্; l-h / ল-হ – for him // lahum // Cognate: Hebrew: lō "to him"; kh-r-j / খ-র-জ – to come out, bring out // nukhrijannahum // Cognate: Aramaic: kəraḡ "to go out")

27:37d:

مِّنْهَا أَذِلَّةً وَهُمْ

from it, disgraced, and they (minhā adhillatan wa-hum, মিনহা আযিল্লাতাঁ ওয়া হুম্; dh-l-l / য-ল-ল – to be low, humble, disgraced // adhillah // Cognate: Hebrew: dal "low, poor"; h-w / হ-ও – he, they // hum // Cognate: Hebrew: hēm "they")

27:37e:

صَاغِرُونَ

will be humbled." (ṣāghirūna, স্বা-গিরূনা; ṣ-gh-r / স-গ-র – to be small, humiliated // ṣāghirūn // Cognate: Hebrew: ṣā'îr "young, small")

Linguistic Gloss:

"Return [irjiʿ from r-j-ʿ] to-them, for-we-will-surely-come-to-them [fa-la-naʾtiyannahum from A-t-y] with-soldiers [bi-junūdin from j-n-d] not capacity [lā qibala from q-b-l "face/withstand"] for-them with-it. And-we-will-surely-expel-them [la-nukhrijannahum from kh-r-j] from-it, disgraced [adhillatan from dh-l-l "low"], and-they [will be] humbled" [ṣāghirūn from ṣ-gh-r "small/low"].

Tafsīr 27:37: The Ultimatum.

Solomon's rejection (27:36) turns into an ultimatum. He commands the envoy (irjiʿ ilayhim - "Return to them") with a threat. Since diplomacy failed to achieve islām (submission), he threatens force. He will bring junūd (soldiers, cf. 27:17) that they have lā qibala bihā (no capacity to withstand). The consequence will be exactly what the Queen feared in 27:34: la-nukhrijannahum minhā adhillah (we will expel them from it, disgraced) wa-hum ṣāghirūn (and they will be humbled). Solomon uses her own words (adhillah) against her. However, as Ṭabarī notes, his goal is not conquest for its own sake, but the implementation of tawḥīd (monotheism), using force only after the call (27:31) and the test (27:35) have failed.

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Verse 27:38 - The Throne

27:38a:

قَالَ يَا أَيُّهَا الْمَلَأُ

He said, "O chieftains, (qāla yā ayyuhā l-malaʾu, ক্বালা ইয়া আইয়্যুহাল্-মালা'উ; q-w-l / ক-ও-ল – to say // qāla // Cognate: Aramaic: qālā "voice, sound"; m-l-ʾ / ম-ল-অ – to fill, assembly, chieftains // malaʾ // Cognate: Hebrew: məlō "fullness, assembly")

27:38b:

أَيُّكُمْ يَأْتِينِي

which of you can bring me (ayyukum yaʾtīnī, আইয়্যুকুম্ ইয়া'তীনী; A-y-y / অ-য়-য় – which // ayyu // Cognate: Akkadian: ayyu "which"; A-t-y / অ-ত-য় – to come // yaʾtīnī // Cognate: Ugaritic: 'tw "to come")

27:38c:

بِعَرْشِهَا قَبْلَ أَن

her throne before that (bi-ʿarshihā qabla an, বি'আর্শিহা ক্বাবলা আন্; ʿ-r-sh / আ-র-শ – to erect, throne // ʿarsh // Cognate: South Arabian: ʿrs² "throne"; q-b-l / ক-ব-ল – before, to accept // qabl // Cognate: Hebrew: qōḇel "in front of")

27:38d:

يَأْتُونِي مُسْلِمِينَ

they come to me in submission?" (yaʾtūnī muslimīna, ইয়া'তূনী মুসলিমীনা; A-t-y / অ-ত-য় – to come // yaʾtūnī // Cognate: Ugaritic: 'tw "to come"; s-l-m / স-ল-ম – peace, submission // muslimīn // Cognate: Hebrew: šālēm "complete, at peace")

Linguistic Gloss:

He-said [qāla], "O the-assembly [malaʾ], which-of-you [ayyukum] comes-to-me [yaʾtīnī from A-t-y] with-her-throne [bi-ʿarshihā from ʿ-r-sh] before that they-come-to-me [yaʾtūnī] as-submitters?" [muslimīn from s-l-m].

Tafsīr 27:38: The King's Challenge.

After dispatching his ultimatum (27:37) and knowing the Sabean delegation was now en route to submit, Solomon addresses his own malaʾ (assembly) of Jinn and men. He issues a challenge: ayyukum yaʾtīnī bi-ʿarshihā (which of you will bring me her throne?). The timeframe is critical: qabla an yaʾtūnī muslimīn (before they come to me in submission). Exegetes (Ṭabarī, Kathīr) state Solomon wanted to display a profound miracle to the queen before her arrival, demonstrating that his power was divine, not merely human, thereby solidifying her conversion. This connects to 27:17 (his army) and sets up the demonstration of power (qudrah) from different elements of his assembly.

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27:39 - The 'Ifrīt

27:39a:

قَالَ عِفْرِيتٌ مِّنَ الْجِنِّ

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

27:39b:

أَنَا آتِيكَ بِهِ قَبْلَ

"I will bring it to you before (ana ātīka bihi qabla, আনা আ-তীকা বিহি ক্বাবলা; A-n-A / অ-ন-অ – I // ana // Cognate: Hebrew: 'ănî "I"; A-t-y / অ-ত-য় – to come // ātīka // Cognate: Ugaritic: 'tw "to come"; q-b-l / ক-ব-ল – before, to accept // qabl // Cognate: Hebrew: qōḇel "in front of")

27:39c:

أَن تَقُومَ مِن مَّقَامِكَ ۖ

you rise from your place. (an taqūma min maqāmika, আন্ তাক্বূমা মিম্ মাক্বা-মিকা; q-w-m / ক-ও-ম – to stand, rise // taqūma / maqām // Cognate: Hebrew: qām "to rise" / māqōm "place")

27:39d:

وَإِنِّي عَلَيْهِ لَقَوِيٌّ

And indeed, I for it am surely strong, (wa-innī ʿalayhi la-qawiyyun, ওয়া ইন্নী 'আলাইহি লাক্বাওয়িইইয়ুন্; ʿ-l-y / আ-ল-য় – upon, for // ʿalayhi // Cognate: Hebrew: 'al "upon"; q-w-y / ক-ও-য় – strength // qawiyy // Cognate: Aramaic: qawwī "strong")

27:39e:

أَمِينٌ

trustworthy." (amīnun, আমীন্; A-m-n / অ-ম-ন – to be trustworthy, safe // amīn // Cognate: Hebrew: 'āmēn "amen, truly")

Linguistic Gloss:

Said [qāla] an-'Ifrīt [ʿifrīt from ʿ-f-r "strong/rebellious"] from the-Jinn, "I [ana] will-bring-you [ātīka from A-t-y] it before you-rise [taqūma from q-w-m] from your-place [maqāmika from q-w-m; cf. Hebrew māqōm]. And-indeed-I for-it [am] surely-strong [la-qawiyyun from q-w-y], trustworthy" [amīnun from A-m-n "trust"].

Tafsīr 27:39: The Jinn's Power.

The first response to Solomon's challenge (27:38) comes from an ʿIfrīt (a powerful, rebellious type of Jinn). He boasts of his physical power (qawiyy): ana ātīka bihi (I will bring it) qabla an taqūma min maqāmika (before you rise from your place). Ibn Kathīr interprets "your place" as Solomon's royal court or judgment seat, which typically sat from morning until noon. The ʿIfrīt also guarantees his integrity for the mission: amīn (trustworthy), assuring Solomon he would not steal any of the throne's jewels. This demonstrates the immense physical power (qudrah) subjugated to Solomon (cf. 21:82, 38:37), yet his offer, while fast by human standards, is about to be superseded.

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27:40 - The One with Knowledge

27:40a:

قَالَ الَّذِي عِندَهُ

Said the one who had (qāla lladhī ʿindahu, ক্বালাল্লাযী 'ইন্দাহু; q-w-l / ক-ও-ল – to say // qāla // Cognate: Aramaic: qālā "voice, sound"; ʿ-n-d / আ-ন-দ – near, with // ʿindahu // Cognate: [Cognate: none])

27:40b:

عِلْمٌ مِّنَ الْكِتَابِ

knowledge from the Book, (ʿilmun mina l-kitābi, 'ইলমুম্ মিনাল্-কিতা-বি; ʿ-l-m / আ-ল-ম – to know // ʿilm // Cognate: Hebrew: lāmaḏ "to learn"; k-t-b / ক-ত-ব – write, decree // kitāb // Cognate: Hebrew: kəṯāḇ "writing")

27:40c:

أَنَا آتِيكَ بِهِ قَبْلَ أَن

"I will bring it to you before (ana ātīka bihi qabla an, আনা আ-তীকা বিহি ক্বাবলা আন্; A-n-A / অ-ন-অ – I // ana // Cognate: Hebrew: 'ănî "I"; A-t-y / অ-ত-য় – to come // ātīka // Cognate: Ugaritic: 'tw "to come"; q-b-l / ক-ব-ল – before, to accept // qabl // Cognate: Hebrew: qōḇel "in front of")

27:40d:

يَرْتَدَّ إِلَيْكَ طَرْفُكَ ۚ

blinks to you your gaze. (yartadda ilayka ṭarfuka, ইয়ারতাদ্দা ইলাইকা ত্বোয়ারফুকা; r-d-d / র-দ-দ – to return, repel // yartadda // Cognate: [Cognate: none]; ṭ-r-f / ত-র-ফ – to blink, glance // ṭarf // Cognate: [Cognate: none])

27:40e:

فَلَمَّا رَآهُ مُسْتَقِرًّا

Then when he saw it settled (fa-lammā raʾāhu mustaqirran, ফালাম্মা রা'আ-হু মুস্তাক্বির্ রাঁ; r-ʾ-y / র-অ-য় – to see // raʾāhu // Cognate: Hebrew: rā'āh "to see"; q-r-r / ক-র-র – to rest, settle // mustaqirr // Cognate: Akkadian: qarāru "to be stable")

27:40f:

عِندَهُ قَالَ هَٰذَا مِن

before him, he said, "This is from (ʿindahu qāla hādhā min, 'ইন্দাহু ক্বালা হা-যা মিন্; ʿ-n-d / আ-ন-দ – near, with // ʿindahu // Cognate: [Cognate: none]; h-dh-A / হ-য-আ – this // hādhā // Cognate: Hebrew: zeh "this")

27:40g:

فَضْلِ رَبِّي لِيَبْلُوَنِي

the favor of my Lord, to test me (faḍli rabbī li-yabluwanī, ফাদলি রাব্বী লিইয়াবলুওয়ানী; 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 "great, master"; b-l-w / ব-ল-ও – to test, try // liyabluwanī // Cognate: Akkadian: balû "to check, test")

27:40h:

أَأَشْكُرُ أَمْ أَكْفُرُ ۖ

whether I am grateful or I am ungrateful. (a-ashkuru am akfuru, আ'আশগুরু আম্ আকফুরু; sh-k-r / শ-ক-র – to be thankful // ashkuru // Cognate: [Cognate: none]; k-f-r / ক-ফ-র – to cover, disbelieve, be ungrateful // akfuru // Cognate: Syriac: kpar "to deny")

27:40i:

وَمَن شَكَرَ فَإِنَّمَا

And whoever is grateful, then only (wa-man shakara fa-innamā, ওয়া মাந் শাকারা ফাইন্নামা; sh-k-r / শ-ক-র – to be thankful // shakara // Cognate: [Cognate: none])

27:40j:

يَشْكُرُ لِنَفْسِهِ ۖ

he is grateful for his own self. (yashkuru li-nafsihi, ইয়াশগুরু লিনাফসিহী; n-f-s / ন-ফ-স – self, soul // nafs // Cognate: Hebrew: nepeš "soul, self")

27:40k:

وَمَن كَفَرَ فَإِنَّ رَبِّي

And whoever is ungrateful, then indeed, my Lord (wa-man kafara fa-inna rabbī, ওয়া মাந் কাফারা ফাইন্না রাব্বী; k-f-r / ক-ফ-র – to cover, disbelieve, be ungrateful // kafara // Cognate: Syriac: kpar "to deny"; r-b-b / র-ব-ব – lord, sustainer // rabb // Cognate: Hebrew: rab "great, master")

27:40l:

غَنِيٌّ كَرِيمٌ

is Self-Sufficient, Generous." (ghaniyyun karīmun, গানিইইয়ুন্ কারীম্; 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 the-one who with-him [ʿindahu] [was] knowledge [ʿilmun] from the-Book [kitāb]: "I [ana] will-bring-you [ātīka] it before that returns [yartadda] to-you your-glance" [ṭarfuka]. Then-when he-saw-it [raʾāhu] settled [mustaqirran from q-r-r "stable"] with-him [ʿindahu], he-said, "This [hādhā] [is] from [the] favor [faḍl] [of] my-Lord [rabbī], to-test-me [liyabluwanī from b-l-w "test"] whether-I-am-grateful [a-ashkuru from sh-k-r] or I-am-ungrateful [am akfuru from k-f-r "cover/be ungrateful"]. And-whoever [is] grateful [shakara], then-only he-is-grateful for-his-own-self [li-nafsihi; cf. Hebrew nepeš]. And-whoever [is] ungrateful [kafara], then-indeed, my-Lord [is] Free-of-Need [Ghaniyy from gh-n-y], Generous" [Karīm from k-r-m].

Tafsīr 27:40: The Power of Knowledge.

A second figure, alladhī ʿindahu ʿilmun mina l-Kitāb (one who had knowledge from the Book), supersedes the ʿIfrīt (27:39). Exegetes differ on his identity (e.g., Āṣaf ibn Barkhiyā, Solomon himself, or an angel), but agree his power stemmed from divine ʿilm (knowledge), possibly of Allah's Greatest Name (ism al-aʿẓam). His offer is instantaneous: qabla an yartadda ilayka ṭarfuka (before your gaze blinks back to you). Instantly, Solomon raʾāhu mustaqirran ʿindahu (saw it settled before him). Solomon's reaction is not pride, but profound humility. He immediately attributes it to faḍli Rabbī (my Lord's favor) and recognizes it as a balā' (test) of shukr (gratitude) versus kufr (ingratitude). This connects to 27:19 (his prayer for gratitude) and establishes the core theme: power is a test, and gratitude benefits only oneself, as Allah is Ghaniyy (Self-Sufficient) and Karīm (Generous).

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27:41 - The Altered Throne

27:41a:

قَالَ نَكِّرُوا لَهَا

He said, "Disguise for her (qāla nakkirū lahā, ক্বালা নাকি্করূ লাহা; q-w-l / ক-ও-ল – to say // qāla // Cognate: Aramaic: qālā "voice, sound"; n-k-r / ন-ক-র – to deny, not know, disguise // nakkirū // Cognate: Hebrew: nēḵār "foreign, strange")

27:41b:

عَرْشَهَا نَنظُرْ أَتَهْتَدِي

her throne; we will see whether she is guided (ʿarshahā nanẓur a-tahtadī, 'আর্শাহা নানযুর্ আ'তাহ্তাদী; ʿ-r-sh / আ-র-শ – to erect, throne // ʿarsh // Cognate: South Arabian: ʿrs² "throne"; n-ẓ-r / ন-য-র – to see, look // nanẓur // Cognate: [Cognate: none]; h-d-y / হ-দ-য় – to guide // tahtadī // Cognate: Syriac: hedayā "guidance")

27:41c:

أَمْ تَكُونُ مِنَ الَّذِينَ

or she will be from those who (am takūnu mina lladhīna, আম্ তাকূনু মিনাল্লাযীনা; k-w-n / ক-ও-ন – to be // takūnu // Cognate: Hebrew: kūn "to be firm, exist")

27:41d:

لَا يَهْتَدُونَ

are not guided." (lā yahtadūna, লা ইয়াহ্তাদূনা; h-d-y / হ-দ-য় – to guide // yahtadūn // Cognate: Syriac: hedayā "guidance")

Linguistic Gloss:

He-said [qāla], "Disguise/make-unrecognizable [nakkirū from n-k-r "not know"] for-her her-throne [ʿarshahā]; we-will-see [nanẓur] whether-she-is-guided [a-tahtadī from h-d-y] or she-will-be [am takūnu] from those-who [are] not guided" [lā yahtadūn].

Tafsīr 27:41: The Test of Perception.

Having instantly transported the throne (27:40) as a miracle, Solomon devises a second test. He orders: nakkirū lahā ʿarshahā (Disguise her throne). Ṭabarī and Kathīr explain this meant altering its appearance, but not completely changing it. The purpose was not deception, but a psychological and intellectual test (nanẓur a-tahtadī): to see if her wisdom was sharp enough to recognize her own possession despite the alterations and the impossibility of its presence. Would she attribute this to jinn or perceive the divine power behind it? Her answer would reveal her level of hidāyah (guidance) and intellectual capacity, determining Solomon's next step in calling her to tawḥīd.

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27:42 - The Queen's Arrival

27:42a:

فَلَمَّا جَاءَتْ قِيلَ

So when she came, it was said, (fa-lammā jāʾat qīla, ফালাম্মা জা-'আত্ ক্বীলা; j-y-ʾ / জ-য়-অ – to come // jāʾat // Cognate: [Cognate: none]; q-w-l / ক-ও-ল – to say // qīla // Cognate: Aramaic: qālā "voice, sound")

27:42b:

أَهَٰكَذَا عَرْشُكِ ۖ

"Is it thus, your throne?" (a-hākadhā ʿarshuki, আহাকাযা 'আর্শুকি; h-dh-A / হ-য-আ – this // hākadhā // Cognate: Hebrew: zeh "this"; ʿ-r-sh / আ-র-শ – to erect, throne // ʿarsh // Cognate: South Arabian: ʿrs² "throne")

27:42c:

قَالَتْ كَأَنَّهُ هُوَ ۚ

She said, "It is as though it were it." (qālat ka-annahu huwa, ক্বালাত্ কা'আন্নাহু হুওয়া; q-w-l / ক-ও-ল – to say // qālat // Cognate: Aramaic: qālā "voice, sound"; k-A-n / ক-অ-ন – as if // ka-anna // Cognate: [Cognate: none]; h-w / হ-ও – he, it // huwa // Cognate: Hebrew: hû "he")

27:42d:

وَأُوتِينَا الْعِلْمَ مِن

"And we were given the knowledge before (wa-ūtīnā l-ʿilma min, ওয়া ঊতীনাল্-'ইলমা মিন্; A-t-y / অ-ত-য় – to come, give // ūtīnā // Cognate: Ugaritic: 'tw "to come"; ʿ-l-m / আ-ল-ম – to know // ʿilm // Cognate: Hebrew: lāmaḏ "to learn")

27:42e:

قَبْلِهَا وَكُنَّا مُسْلِمِينَ

her, and we were submitters." (qablihā wa-kunnā muslimīna, ক্বাবলিহা ওয়া কুন্না মুসলিমীনা; q-b-l / ক-ব-ল – before, to accept // qabl // Cognate: Hebrew: qōḇel "in front of"; k-w-n / ক-ও-ন – to be // kunnā // Cognate: Hebrew: kūn "to be firm, exist"; s-l-m / স-ল-ম – peace, submission // muslimīn // Cognate: Hebrew: šālēm "complete, at peace")

Linguistic Gloss:

So-when she-came [jāʾat], it-was-said [qīla], "Is-it-like-this [a-hākadhā] your-throne?" [ʿarshuki]. She-said [qālat], "As-if [ka-anna] it [is] it" [huwa]. "And-we-were-given [ūtīnā] the-knowledge [ʿilm] before-her, and-we-were [kunnā] submitters" [muslimīn].

Tafsīr 27:42: The Queen's Astute Answer.

The Queen arrives and is immediately presented with the altered throne (27:41) and a deliberately ambiguous question: a-hākadhā ʿarshuki (Is your throne like this?). As Ibn Kathīr notes, a simple "yes" would be foolish (how could it be here?) and "no" would be inaccurate (it looks just like it). Her reply, ka-annahu huwa (It is as though it were it), is praised by all exegetes as a masterpiece of wisdom and diplomacy. It affirms the similarity while acknowledging the impossibility, passing Solomon's test. The verse then concludes with Solomon's (or his assembly's) statement: wa-ūtīnā l-ʿilma min qablihā (And we were given knowledge before her), confirming that their power came from Allah's ʿilm, wa-kunnā muslimīn (and we were submitters [to Allah]), establishing that this power is a fruit of Islām (submission).

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27:43 - The Barrier to Faith

27:43a:

وَصَدَّهَا مَا كَانَت

And had barred her what she used to (wa-ṣaddahā mā kānat, ওয়া স্বাদ্দাহা মা কা-নাত্; ṣ-d-d / স-দ-দ – to turn away, bar // ṣaddahā // Cognate: [Cognate: none]; k-w-n / ক-ও-ন – to be // kānat // Cognate: Hebrew: kūn "to be firm, exist")

27:43b:

تَعْبُدُ مِن دُونِ اللَّهِ ۖ

worship from besides Allah. (taʿbudu min dūni l-lāhi, তা'বুদু মিন্ দূনিল্-লাহি; ʿ-b-d / আ-ব-দ – to serve, worship // taʿbudu // Cognate: Hebrew: 'eḇeḏ "servant"; d-w-n / দ-ও-ন – besides, other than // dūn // Cognate: [Cognate: none]; A-l-h / অ-ল-হ – God // Allāh // Cognate: Aramaic: 'Ĕlāhā "God")

27:43c:

إِنَّهَا كَانَتْ مِن قَوْمٍ

Indeed, she was from a people (innahā kānat min qawmin, ইন্ন্নাহা কা-নাত্ মিন্ ক্বাওমিந்; k-w-n / ক-ও-ন – to be // kānat // Cognate: Hebrew: kūn "to be firm, exist"; q-w-m / ক-ও-ম – to stand, people // qawm // Cognate: Hebrew: qām "to rise")

27:43d:

كَافِرِينَ

disbelieving. (kāfirīna, কা-ফিরীনা; k-f-r / ক-ফ-র – to cover, disbelieve // kāfirīn // Cognate: Syriac: kpar "to deny")

Linguistic Gloss:

And-barred-her [wa-ṣaddahā from ṣ-d-d] what she-used-to [kānat] worship [taʿbudu from ʿ-b-d] from besides Allah. Indeed-she she-was [kānat] from a-people [qawmin] disbelieving [kāfirīn from k-f-r "cover/disbelieve"].

Tafsīr 27:43: The Cultural Barrier.

This verse is a divine commentary, explaining why the Queen had not yet submitted despite her intelligence (27:42) and the hoopoe's report (27:24). Wa-ṣaddahā mā kānat taʿbudu (What she worshipped... barred her). Her obstacle was not lack of intellect, but the deeply ingrained shirk (polytheism) of her ancestors and nation (innahā kānat min qawmin kāfirīn). Ṭabarī explains that her long-standing habit of sun-worship created a barrier (ṣadd) to accepting tawḥīd (monotheism) immediately. This connects to 6:25 (veils on hearts) and 41:5 (coverings). It highlights that disbelief is often a product of cultural inheritance rather than personal conviction, requiring a profound paradigm shift (which Solomon is engineering) to overcome.

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27:44 - The Glass Floor

27:44a:

قِيلَ لَهَا ادْخُلِي

It was said to her, "Enter (qīla lahā dkhulī, ক্বীলা লাহাদ্খুলী; q-w-l / ক-ও-ল – to say // qīla // Cognate: Aramaic: qālā "voice, sound"; d-kh-l / দ-খ-ল – to enter // udkhulī // Cognate: [Cognate: none])

27:44b:

الصَّرْحَ ۖ فَلَمَّا رَأَتْهُ

the palace." But when she saw it, (aṣ-ṣarḥa fa-lammā raʾat'hu, আস্-স্বার্হা ফালাম্মা রা'আথু; ṣ-r-ḥ / স-র-হ – to be clear, palace // ṣarḥ // Cognate: Akkadian: šarḫu "splendid"; r-ʾ-y / র-অ-য় – to see // raʾat'hu // Cognate: Hebrew: rā'āh "to see")

27:44c:

حَسِبَتْهُ لُجَّةً

she thought it a pool (ḥasibat'hu lujjatan, হাসিবাহু লুজ্জাতান্; ḥ-s-b / হ-স-ব – to think, reckon // ḥasibat'hu // Cognate: Hebrew: ḥāšaḇ "to think"; l-j-j / ল-জ-জ – to persist, deep water // lujjah // Cognate: Akkadian: lugal "king" (semantic link to 'great expanse'))

27:44d:

وَكَشَفَتْ عَن سَاقَيْهَا ۚ

and uncovered her shanks. (wa-kashafat ʿan sāqayhā, ওয়া কাশাফাত্ 'আন্ সা-ক্বাইহা; k-sh-f / ক-শ-ফ – to uncover // kashafat // Cognate: [Cognate: none]; s-w-q / স-ও-ক – leg, shank // sāqayhā // Cognate: Hebrew: šōq "leg")

27:44e:

قَالَ إِنَّهُ صَرْحٌ

He said, "Indeed, it is a palace (qāla innahu ṣarḥun, ক্বালা ইন্নাহু স্বার্হুন্; q-w-l / ক-ও-ল – to say // qāla // Cognate: Aramaic: qālā "voice, sound"; ṣ-r-ḥ / স-র-হ – to be clear, palace // ṣarḥ // Cognate: Akkadian: šarḫu "splendid")

27:44f:

مُّمَرَّدٌ مِّن قَوَارِيرَ ۗ

paved smooth with glass." (mumarradun min qawārīra, মুমার্ রাদুম্ মিন্ ক্বাওয়ারীরা; m-r-d / ম-র-দ – to be rebellious, smooth // mumarrad // Cognate: [Cognate: none]; q-r-r / ক-র-র – to rest, settle, glass // qawārīr // Cognate: Syriac: qārūrā "glass bottle")

27:44g:

قَالَتْ رَبِّ إِنِّي ظَلَمْتُ

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

27:44h:

نَفْسِي وَأَسْلَمْتُ

my self, and I submit (nafsī wa-aslamtu, নাফসী ওয়া আস্লামতু; n-f-s / ন-ফ-স – self, soul // nafs // Cognate: Hebrew: nepeš "soul, self"; s-l-m / স-ল-ম – peace, submission // aslamtu // Cognate: Hebrew: šālēm "complete, at peace")

27:44i:

مَعَ سُلَيْمَانَ لِلَّهِ

with Solomon to Allah, (maʿa sulaymāna lillāhi, মা'আ সুলাইমা-না লিল্লা-হি; m-ʿ / ম-আ – with // maʿa // Cognate: Hebrew: 'im "with"; s-l-m / স-ল-ম – peace, submission // Sulaymān // Cognate: Hebrew: Šəlōmōh "Solomon, peaceful"; A-l-h / অ-ল-হ – God // Allāh // Cognate: Aramaic: 'Ĕlāhā "God")

27:44j:

رَبِّ الْعَالَمِينَ

Lord of the worlds." (rabbi l-ʿālamīna, রাব্বিল্-'আ-লামীনা; r-b-b / র-ব-ব – lord, sustainer // rabb // Cognate: Hebrew: rab "great, master"; ʿ-l-m / আ-ল-ম – world, universe // ʿālamīn // Cognate: Aramaic: 'ālam "world")

Linguistic Gloss:

It-was-said [qīla] to-her, "Enter [udkhulī] the-palace" [ṣarḥ; cf. Akkadian šarḫu "splendid"]. Then-when she-saw-it [raʾat'hu], she-thought-it [ḥasibat'hu] a-deep-pool [lujjatan] and-she-uncovered [kashafat] her-two-shanks [sāqayhā; cf. Hebrew šōq]. He-said, "Indeed, it [is] a-palace [ṣarḥun] made-smooth [mumarradun] from glass" [qawārīr; cf. Syriac qārūrā]. She-said, "My-Lord [rabb], indeed-I wronged [ẓalamtu] my-self [nafsī; cf. Hebrew nepeš], and-I-submit [aslamtu from s-l-m] with Solomon to-Allah, Lord [rabb] [of] the-worlds" [ʿālamīn; cf. Aramaic 'ālam].

Tafsīr 27:44: The Final Test and Submission.

This is the final test. Solomon has a ṣarḥ (palace/pavilion) built, its floor made of qawārīr (glass) so smooth (mumarrad) that it covers flowing water. When the Queen is told udkhulī ṣ-ṣarḥ (enter), she sees it and ḥasibat'hu lujjatan (thinks it's a deep pool), causing her to kashafat ʿan sāqayhā (uncover her shanks) to avoid wetting her garments. Solomon corrects her: innahu ṣarḥun mumarradun min qawārīr. This is the breaking point. As Ibn Kathīr notes, she realizes her own senses have deceived her, while Solomon commands powers (jinn-built marvels, cf. 34:13, instant throne) that are beyond nature. Her empirical worldview shatters. She sees the inadequacy of her sun-worship and the truth of Solomon's God. She immediately declares: Rabbi innī ẓalamtu nafsī (My Lord, I have wronged myself [with shirk]) wa-aslamtu maʿa Sulaymān (and I submit with Solomon, not to him) lillāhi Rabbi l-ʿālamīn (to Allah, Lord of all worlds).

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34:12 - Solomon's Power Revisited

34:12a:

وَلِسُلَيْمَانَ الرِّيحَ

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

34:12b:

غُدُوُّهَا شَهْرٌ

its morning [journey] 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: Akkadian: šarru "new moon")

34:12c:

وَرَوَاحُهَا شَهْرٌ ۖ

and its evening [journey] a month. (wa-rawāḥuhā shahrun, ওয়া রাওয়া-হুহা শাহ্রুন্; r-w-ḥ / র-ও-হ – to go in evening // rawāḥ // Cognate: [Cognate: none]; sh-h-r / শ-হ-র – month, moon // shahr // Cognate: Akkadian: šarru "new moon")

34:12d:

وَأَسَلْنَا لَهُ عَيْنَ

And We made flow for him a spring (wa-asalnā lahu ʿayna, ওয়া আসালনা লাহু 'আইনা; s-y-l / স-য়-ল – to flow // asalnā // Cognate: [Cognate: none]; ʿ-y-n / আ-য়-ন – eye, spring // ʿayn // Cognate: Hebrew: 'ayin "eye, spring")

34:12e:

الْقِطْرِ ۖ وَمِنَ الْجِنِّ

of molten brass. And of the Jinn (al-qiṭri wa-mina l-jinni, আল্-ক্বিত্রি ওয়া মিনাল্-জিন্নি; q-ṭ-r / ক-ত-র – to drip, copper, brass // qiṭr // Cognate: Greek: kadros "jar" (possible loan)); j-n-n / জ-ন-ন – to hide, cover // jinn // Cognate: Aramaic: ginnāyā "spirit")

34:12f:

مَن يَعْمَلُ بَيْنَ يَدَيْهِ

[were those] who worked before him (man yaʿmalu bayna yadayhi, মাঁ ইয়া'মালু বাইনা ইয়াদাইহি; ʿ-m-l / আ-ম-ল – to work, do // yaʿmalu // Cognate: Aramaic: 'amal "labor, work"; y-d / য়-দ – hand // yadayhi // Cognate: Hebrew: yāḏ "hand")

34:12g:

بِإِذْنِ رَبِّهِ ۖ وَمَن

by the permission of his Lord. And whoever (bi-idhni rabbihi wa-man, বি'ইযনি রাব্বিহী ওয়া মাঁ; A-dh-n / অ-য-ন – to permit, listen // idhn // Cognate: Hebrew: 'ōzen "ear"; r-b-b / র-ব-ব – lord, sustainer // rabb // Cognate: Hebrew: rab "great, master")

34:12h:

يَزِغْ مِنْهُمْ عَنْ أَمْرِنَا

deviated among them from Our command, (yazigh minhum ʿan amrinā, ইয়াযিগ্ মিনহুম্ 'আন্ আম্রিনা; z-y-gh / য-য়-গ – to deviate // yazigh // Cognate: [Cognate: none]; A-m-r / অ-ম-র – to command, affair // amr // Cognate: Hebrew: 'āmar "to say, command")

34:12i:

نُذِقْهُ مِنْ عَذَابِ السَّعِيرِ

We made him taste of the punishment of the Blaze. (nudhiq'hu min ʿadhābi s-saʿīri, নুযিক্বহু মিন্ 'আযা-বিস্-সা'ঈর্; dh-w-q / য-ও-ক – to taste // nudhiq'hu // Cognate: [Cognate: none]; ʿ-dh-b / আ-য-ব – to punish, torment // ʿadhāb // Cognate: [Cognate: none]; s-ʿ-r / স-আ-র – to kindle, blaze // saʿīr // Cognate: Hebrew: sā'ar "to rage, storm")

Linguistic Gloss:

And-to-Solomon the-wind [rīḥ; cf. Hebrew rûaḥ]: its-morning-journey [ghuduwwuhā] a-month [shahr], and-its-evening-journey [rawāḥuhā] a-month [shahr]. And-We-made-flow [asalnā from s-y-l] for-him a-spring [ʿayn; cf. Hebrew 'ayin] [of] the-molten-brass [qiṭr]. And-from the-Jinn [were those] who work [yaʿmalu] before-him [bayna yadayhi: lit. "between his hands"] by-permission [idhn] [of] his-Lord [rabb]. And-whoever deviates [yazigh from z-y-gh] among-them from Our-command [amrinā], We-make-him-taste [nudhiq'hu from dh-w-q] from [the] punishment [ʿadhāb] [of] the-Blaze [saʿīr].

Tafsīr 34:12: The Peak of Solomon's Power.

This verse details the extent of Solomon's divinely gifted power. First, the wind (rīḥ), making a month's journey in a morning (ghuduww) and another month's in an evening (rawāḥ), cf. 21:81. Second, asalnā lahu ʿayna l-qiṭr (We made a spring of molten brass flow for him), a unique miracle providing raw material for his jinn-workers. Third, the Jinn, who worked bi-idhni Rabbihi (by his Lord's permission), not by Solomon's own power. This divine control was absolute: any jinn who yazigh (deviated) from Allah's command was punished with the saʿīr (Blaze), cf. 21:82. This connects to 38:36-38, establishing that Solomon's mulk (kingdom) was a comprehensive, supernaturally-enforced system operating entirely on divine will.

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34:13 - The Jinn's Labor

34:13a:

يَعْمَلُونَ لَهُ مَا يَشَاءُ

They made for him what he willed (yaʿmalūna lahu mā yashāʾu, ইয়া'মালূনা লাহু মা ইয়াশা-'উ; ʿ-m-l / আ-ম-ল – to work, do // yaʿmalūna // Cognate: Aramaic: 'amal "labor, work"; sh-y-ʾ / শ-য়-অ – thing, will // yashāʾu // Cognate: Hebrew: šāy "gift, thing")

34:13b:

مِن مَّحَارِيبَ وَتَمَاثِيلَ

of sanctuaries and statues (min maḥārība wa-tamāthīla, মিম্ মাহা-রীবা ওয়া তামা-ছীলা; ḥ-r-b / হ-র-ব – to fight, high place, sanctuary // maḥārīb // Cognate: Ge'ez: məḥrāb "temple"; m-th-l / ম-থ-ল – to be like, image // tamāthīl // Cognate: Akkadian: timmu "image")

34:13c:

وَجِفَانٍ كَالْجَوَابِ

and basins like reservoirs (wa-jifānin ka-l-jawābi, ওয়া জিফা-নিন্ কাল্-জাওয়া-বি; j-f-n / জ-ফ-ন – basin // jifān // Cognate: [Cognate: none]; j-b-y / জ-ব-য় – to collect [water], reservoir // jawāb // Cognate: [Cognate: none])

34:13d:

وَقُدُورٍ رَّاسِيَاتٍ ۚ

and cooking-pots fixed [in place]. (wa-qudūrin rāsiyātin, ওয়া ক্বুদূরির্ রা-সিয়া-ত্; q-d-r / ক-দ-র – pot // qudūr // Cognate: Akkadian: qadurtu "pot"; r-s-w / র-স-ও – to be firm, fixed // rāsiyāt // Cognate: [Cognate: none])

34:13e:

اعْمَلُوا آلَ دَاوُودَ

"Work, O family of David, (iʿmalū āla dāwūda, ই'মালূ আ-লা দাঊদা; ʿ-m-l / আ-ম-ল – to work, do // iʿmalū // Cognate: Aramaic: 'amal "labor, work"; A-w-l / অ-ও-ল – family, people // āl // Cognate: Hebrew: 'ōhel "tent, family"; d-w-d / দ-ও-দ – David // Dāwūd // Cognate: Hebrew: Dāwîḏ "David, beloved")

34:13f:

شُكْرًا ۚ وَقَلِيلٌ مِّنْ

[in] gratitude." And few of (shukran wa-qalīlun min, শুকরাঁ ওয়া ক্বালীলুম্ মিন্; sh-k-r / শ-ক-র – to be thankful // shukr // Cognate: [Cognate: none]; q-l-l / ক-ল-ল – to be few, little // qalīl // Cognate: Akkadian: qalālu "to be light, small")

34:13g:

عِبَادِيَ الشَّكُورُ

My servants are the very grateful. (ʿibādiya sh-shakūru, 'ইবাদিয়াশ্-শাকূর; ʿ-b-d / আ-ব-দ – to serve, worship // ʿibād // Cognate: Hebrew: 'eḇeḏ "servant"; sh-k-r / শ-ক-র – to be thankful // shakūr // Cognate: [Cognate: none])

Linguistic Gloss:

They-work [yaʿmalūna] for-him what he-wills [yashāʾu] of high-sanctuaries [maḥārīb from ḥ-r-b "high place"] and-images/statues [tamāthīl from m-th-l "like"; cf. Akkadian timmu] and-basins [jifān] like reservoirs [ka-l-jawāb] and-cooking-pots [qudūrin] fixed-in-place [rāsiyāt from r-s-w "be firm"]. "Work [iʿmalū], O-family [āl; cf. Hebrew 'ōhel "tent"] [of] David, [in] gratitude [shukran]." And-few [qalīlun] of My-servants [ʿibādiya] [are] the-very-grateful [shakūr].

Tafsīr 34:13: Labor as Gratitude.

This verse details the Jinn's labor (from 34:12): building maḥārīb (high structures, palaces, or places of worship), tamāthīl (statues/images), jifān (massive basins like jawāb/reservoirs), and qudūr rāsiyāt (cauldrons so large they were fixed). Ṭabarī notes the tamāthīl, though forbidden in later sharīʿah (Islamic law), were permissible for Solomon. This immense labor was a divine gift, met by a divine command: iʿmalū āla Dāwūda shukran (Work, O family of David, in gratitude). Allah links ʿamal (work/action) directly to shukr (gratitude). The verse ends with a divine observation: wa-qalīlun min ʿibādiya sh-shakūr (And few of My servants are the very grateful), highlighting the rarity of true, active gratitude. This connects to 27:19/40, where Solomon himself prays to be grateful.

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34:14 - The Death of Solomon

34:14a:

فَلَمَّا قَضَيْنَا عَلَيْهِ

Then when We decreed upon him (fa-lammā qaḍaynā ʿalayhi, ফালাম্মা ক্বাদ্বাইনা 'আলাইহি; q-ḍ-y / ক-দ-য় – to decree, judge // qaḍaynā // Cognate: Hebrew: qāṣāh "end, decree"; ʿ-l-y / আ-ল-য় – upon, for // ʿalayhi // Cognate: Hebrew: 'al "upon")

34:14b:

الْمَوْتَ مَا دَلَّهُمْ

the death, not indicated them (al-mawta mā dallahum, আল্-মাওতা মা দাল্লাহুম্; m-w-t / ম-ও-ত – to die // mawt // Cognate: Hebrew: māweṯ "death"; d-l-l / দ-ল-ল – to show, indicate // dallahum // Cognate: Akkadian: dalālu "to praise, indicate")

34:14c:

عَلَىٰ مَوْتِهِ إِلَّا دَابَّةُ

to his death except a creature (ʿalā mawtihi illā dābbatu, 'আলা মাওতিহী ইল্লা দা-ব্বাতুল্; m-w-t / ম-ও-ত – to die // mawt // Cognate: Hebrew: māweṯ "death"; d-b-b / দ-ব-ব – to crawl, creature // dābbah // Cognate: [Cognate: none])

34:14d:

الْأَرْضِ تَأْكُلُ مِنسَأَتَهُ ۖ

of the earth eating his staff. (al-arḍi taʾkulu minsaʾatahu, আল্-আরদি তা'কুলু মিনসা'আতাহু; A-r-ḍ / অ-র-দ – earth, land // arḍ // Cognate: Aramaic: 'ar'ā "earth"; A-k-l / অ-ক-ল – to eat // taʾkulu // Cognate: Hebrew: 'āḵal "to eat"; n-s-ʾ / ন-স-অ – staff // minsaʾah // Cognate: Ge'ez: mənsa "scepter")

34:14e:

فَلَمَّا خَرَّ تَبَيَّنَتِ

So when he fell, it became clear (fa-lammā kharra tabayyanati, ফালাম্মা খার্ রা তাবাইয়্যানাতিল্; kh-r-r / খ-র-র – to fall down // kharra // Cognate: [Cognate: none]; b-y-n / ব-য়-ন – to be clear, distinct // tabayyanat // Cognate: Aramaic: bên "between, distinct")

34:14f:

الْجِنُّ أَن لَّوْ كَانُوا

to the Jinn that if they had (al-jinnu an law kānū, আল্-জিন্ নু আন্ লাও কা-নূ; j-n-n / জ-ন-ন – to hide, cover // jinn // Cognate: Aramaic: ginnāyā "spirit"; l-w / ল-ও – if // law // Cognate: Akkadian: lū "if, whether"; k-w-n / ক-ও-ন – to be // kānū // Cognate: Hebrew: kūn "to be firm, exist")

34:14g:

يَعْلَمُونَ الْغَيْبَ مَا لَبِثُوا

known the unseen, not they would have remained (yaʿlamūna l-ghayba mā labithū, ইয়া'লামূনাল্-গাইবা মা লাবিছূ; ʿ-l-m / আ-ল-ম – to know // yaʿlamūn // Cognate: Hebrew: lāmaḏ "to learn"; gh-y-b / গ-য়-ব – to be absent, hidden, unseen // ghayb // Cognate: [Cognate: none]; l-b-th / ল-ব-থ – to remain, stay // labithū // Cognate: [Cognate: none])

34:14h:

فِي الْعَذَابِ الْمُهِينِ

in the punishment, the humiliating. (fī l-ʿadhābi l-muhīni, ফিল্-'আযা-বিল্-মুহীন্; ʿ-dh-b / আ-য-ব – to punish, torment // ʿadhāb // Cognate: [Cognate: none]; h-w-n / হ-ও-ন – to be light, humble, humiliated // muhīn // Cognate: [Cognate: none])

Linguistic Gloss:

Then-when We-decreed [qaḍaynā from q-ḍ-y] upon-him the-death [mawt; cf. Hebrew māweṯ], not indicated-them [mā dallahum] to his-death [mawtihi] except a-creature [dābbatu from d-b-b "crawl"] [of] the-earth [arḍ] eating [taʾkulu from A-k-l] his-staff [minsaʾatahu; cf. Ge'ez mənsa "scepter"]. So-when he-fell [kharra], it-became-clear [tabayyanat from b-y-n] [to] the-Jinn [jinn] that if they-had [law kānū] known [yaʿlamūn] the-unseen [ghayb from gh-y-b], not they-would-have-remained [mā labithū] in the-punishment [ʿadhāb] the-humiliating [muhīn from h-w-n "humble"].

Tafsīr 34:14: The Limits of the Jinn.

This verse narrates Solomon's death, an event designed to teach a profound lesson. When Allah qaḍaynā (decreed) his mawt (death), Solomon died while leaning on his minsaʾah (staff). The Jinn, forced to work (34:13), did not realize he was dead. They continued their ʿadhāb al-muhīn (humiliating punishment/labor) until a dābbatu l-arḍ (creature of the earth, i.e., a termite/woodworm) ate the staff, causing the body to kharra (fall). Only then tabayyanat al-jinn (it became clear to the Jinn) an law kānū yaʿlamūna l-ghayb (that if they had known the unseen/ghayb), they would not have labithū (remained) in their toil. This event, as Ibn Kathīr explains, powerfully shattered the human belief that Jinn possess knowledge of the unseen, a core tenet of pre-Islamic occultism (cf. 72:26-27).

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Verse 38:30 - The Excellent Servant

38:30a:

وَوَهَبْنَا لِدَاوُودَ

And We gave to David (wa-wahabnā li-dāwūda, ওয়া ওয়াহাবনা লিদাঊদা; w-h-b / ও-হ-ব – to give, bestow // wahabnā // Cognate: Ge'ez: wahaba "he gave"; d-w-d / দ-ও-দ – David // Dāwūd // Cognate: Hebrew: Dāwîḏ "David, beloved")

38:30b:

سُلَيْمَانَ ۚ نِعْمَ الْعَبْدُ ۖ

Solomon. An excellent servant! (sulaymāna niʿma l-ʿabdu, সুলাইমানা নি'মাল্-'আবদু; s-l-m / স-ল-ম – peace, submission // Sulaymān // Cognate: Hebrew: Šəlōmōh "Solomon, peaceful"; n-ʿ-m / ন-আ-ম – to be soft, pleasant, bless // niʿma // Cognate: Aramaic: na'em "pleasant"; ʿ-b-d / আ-ব-দ – to serve, worship // ʿabd // Cognate: Hebrew: 'eḇeḏ "servant")

38:30c:

إِنَّهُ أَوَّابٌ

Indeed, he was one who repeatedly turned. (innahu awwābun, ইন্নাহু আওয়্যাবুন্; A-w-b / অ-ও-ব – to return, turn back // awwāb // Cognate: [Cognate: none])

Linguistic Gloss:

And-We-bestowed [wahabnā from w-h-b "give"] to-David Solomon. Excellent [niʿma from n-ʿ-m "pleasant"] the-servant! [ʿabd; cf. Hebrew 'eḇeḏ] Indeed-he [was] one-who-constantly-returns [awwāb: intensive form of A-w-b "to return/repent"].

Tafsīr 38:30: The Excellent Servant.

After discussing David, the verse introduces Solomon as a wahabnā (bestowal/gift). Ṭabarī and Kathīr emphasize his primary praise is not his mulk (kingdom), but his servitude: niʿma l-ʿabd (excellent servant). His defining trait is awwāb (one who constantly returns), signifying immediate repentance from any distraction, a trait he shared with his father David (cf. 38:17). This connects to 6:84 (Solomon in Abraham's line) and 21:79 (his wisdom). The Prophet ﷺ praised this quality, linking awwāb to those who frequently pray and repent (Musnad Aḥmad). This Meccan verse establishes Solomon's piety before detailing his supernatural powers (38:31-40), framing his story as one of devotion.

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Verse 38:31 - The King's Horses

38:31a:

إِذْ عُرِضَ عَلَيْهِ

When were displayed before him (idh ʿuriḍa ʿalayhi, ইয 'উরিদ্বোয়া 'আলাইহি; ʿ-r-ḍ / আ-র-দ – to show, display // ʿuriḍa // Cognate: [Cognate: none]; ʿ-l-y / আ-ল-য় – upon, for // ʿalayhi // Cognate: Hebrew: 'al "upon")

38:31b:

بِالْعَشِيِّ الصَّافِنَاتُ

in the afternoon the standing-ready, (bi-l-ʿashiyyi ṣ-ṣāfinātu, বিল্-'আশিয়্যিস্-স্বা-ফিনা-তু; ʿ-sh-w / আ-শ-ও – evening, afternoon // ʿashiyy // Cognate: Ge'ez: 'asir "evening"; ṣ-f-n / স-ফ-ন – to stand on three feet (horse) // ṣāfināt // Cognate: [Cognate: none])

38:31c:

الْجِيَادُ

the swift. (al-jiyādu, আল্-জিয়া-দু; j-w-d / জ-ও-দ – to be good, swift (horse) // jiyād // Cognate: [Cognate: none])

Linguistic Gloss:

When was-displayed [ʿuriḍa from ʿ-r-ḍ "show"] upon-him in-the-afternoon [bi-l-ʿashiyy] the-standing-ready-[horses] [ṣāfināt from ṣ-f-n "stand on 3 feet"] the-swift/noble-ones [jiyād from j-w-d "be good/fast"].

Tafsīr 38:31: The King's Horses.

This verse introduces the test hinted at in 38:34. Ṣāfināt (pl. of ṣāfin) are noble horses that stand with one hoof slightly raised; jiyād (pl. of jawād) are swift-moving. Ibn Kathīr explains these were magnificent horses displayed to Solomon bi-l-ʿashiyy (in the late afternoon) for his review, likely for jihād. This connects to his kingdom (mulk) and earthly power. The beauty of these animals (cf. 1 Kings 4:26, 10:26, Solomon's chariots) becomes the fitnah (trial) that momentarily distracts him from his devotion, setting the stage for his awwāb (repentance) from 38:30.

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Verse 38:32 - The Distraction

38:32a:

فَقَالَ إِنِّي أَحْبَبْتُ

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

38:32b:

حُبَّ الْخَيْرِ عَن ذِكْرِ

the love of good over the remembrance (ḥubba l-khayri ʿan dhikri, হুব্বাল্-খাইরি 'আন্ যিকরি; ḥ-b-b / হ-ব-ব – to love // ḥubb // Cognate: Hebrew: ḥāḇaḇ "to love"; kh-y-r / খ-য়-র – good, better // khayr // Cognate: Ugaritic: ḫyr "good"; dh-k-r / য-ক-র – to remember // dhikr // Cognate: Hebrew: zāḵar "to remember")

38:32c:

رَبِّي حَتَّىٰ تَوَارَتْ

of my Lord," until it [the sun] set (rabbī ḥattā tawārat, রাব্বী হাত্তা তাওয়া-রাত্ব; r-b-b / র-ব-ব – lord, sustainer // rabb // Cognate: Hebrew: rab "great, master"; w-r-y / ও-র-য় – to be hidden, conceal // tawārat // Cognate: [Cognate: none])

38:32d:

بِالْحِجَابِ

behind the veil. (bi-l-ḥijābi, বিল্-হিজা-বি; ḥ-j-b / হ-জ-ব – to veil, cover // ḥijāb // Cognate: [Cognate: none])

Linguistic Gloss:

So-he-said, "Indeed-I loved [aḥbabtu from ḥ-b-b] the-love [of] the-good [khayr: "good," a euphemism for "horses"] over/from [the] remembrance [dhikr; cf. Hebrew zāḵar] [of] my-Lord," until it-was-hidden [tawārat from w-r-y] by-the-veil [ḥijāb from ḥ-j-b].

Tafsīr 38:32: The Distraction.

Solomon's review of the horses (38:31) continued until sunset. He reflects: innī aḥbabtu ḥubba l-khayr (I loved the love of good [horses]) ʿan dhikri rabbī (over the remembrance of my Lord). Ṭabarī and Kathīr state this dhikr was the ʿAṣr (afternoon) prayer. The horses distracted him ḥattā tawārat bi-l-ḥijāb (until "it" [the sun] was hidden by the veil [of night]), causing him to miss the prayer time. This negligence, born from a permissible worldly attachment (ḥubb al-khayr), constitutes the fitnah (trial). This connects to 63:9 ("let not your wealth... divert you from the remembrance of Allah"). This lapse is the prelude to his immediate, dramatic repentance, demonstrating his awwāb nature (38:30).

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Verse 38:33 - The Great Sacrifice

38:33a:

رُدُّوهَا عَلَيَّ ۖ

"Bring them back to me." (ruddūhā ʿalayya, রুদ্ধূহা 'আলাইয়্যা; r-d-d / র-দ-দ – to return, repel // ruddūhā // Cognate: [Cognate: none]; ʿ-l-y / আ-ল-য় – upon, for // ʿalayya // Cognate: Hebrew: 'al "upon")

38:33b:

فَطَفِقَ مَسْحًا بِالسُّوقِ

Then he began to strike [their] legs (fa-ṭafiqa masḥan bi-s-sūqi, ফাত্বোয়াফিক্বো মাস্হান্ বিস্-সূক্বি; ṭ-f-q / ত-ফ-ক – to begin, set about // ṭafiqa // Cognate: [Cognate: none]; m-s-ḥ / ম-স-হ – to wipe, strike // masḥan // Cognate: Hebrew: māšaḥ "to anoint, smear"; s-w-q / স-ও-ক – leg, shank // sūq // Cognate: Hebrew: šōq "leg")

38:33c:

وَالْأَعْنَاقِ

and necks. (wa-l-aʿnāqi, ওয়াল্-আ'না-ক্বি; ʿ-n-q / আ-ন-ক – neck // aʿnāq // Cognate: Hebrew: 'ōnēq "neck")

Linguistic Gloss:

"Return-them [ruddūhā from r-d-d] to-me." Then-he-began [fa-ṭafiqa] striking/wiping [masḥan from m-s-ḥ; cf. Hebrew māšaḥ "smear"] the-legs [bi-s-sūq; cf. Hebrew šōq] and the-necks [wa-l-aʿnāq; cf. Hebrew 'ōnēq].

Tafsīr 38:33: The Great Sacrifice.

Realizing his lapse (38:32), Solomon's repentance is immediate. He orders the horses ruddūhā ʿalayya (Bring them back). He then ṭafiqa masḥan bi-s-sūqi wa-l-aʿnāq (began striking their legs and necks). Ṭabarī and Kathīr affirm the majority view that this was not "wiping" (an alternate meaning of masḥ), but slaughtering them with the sword as a qurbān (sacrifice). He destroyed the very "good" (khayr) that distracted him, demonstrating that his love for Allah's dhikr (remembrance) was supreme. This act, while extreme, was permissible in his sharīʿah and proved his awwāb (repentant) nature (38:30). It was this total renunciation for Allah's sake that led to his compensation in 38:35-38.

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Verse 38:34 - The Trial of the Throne

38:34a:

وَلَقَدْ فَتَنَّا سُلَيْمَانَ

And We certainly tried Solomon (wa-laqad fatannā sulaymāna, ওয়া লাক্বাদ ফাতান্না সুলাইমা-না; f-t-n / ফ-ত-ন – to test, tempt [smelting gold] // fatannā // Cognate: Syriac: petnā "temptation"; s-l-m / স-ল-ম – peace, submission // Sulaymān // Cognate: Hebrew: Šəlōmōh "Solomon, peaceful")

38:34b:

وَأَلْقَيْنَا عَلَىٰ كُرْسِيِّهِ

and We placed upon his throne (wa-alqaynā ʿalā kursiyyihi, ওয়া আলক্বাইনা 'আলা কুরসিইয়্যিহি; l-q-y / ল-ক-য় – to throw, cast, meet // alqaynā // Cognate: [Cognate: none]; k-r-s / ক-র-স – chair, throne // kursiyy // Cognate: Aramaic: kursəyā "throne")

38:34c:

جَسَدًا ثُمَّ أَنَابَ

a body; then he turned. (jasadan thumma anāba, জাসাদান্ ছুম্মা আনা-বা; j-s-d / জ-স-দ – body // jasad // Cognate: Aramaic: gušmā "body" (semantic link); n-w-b / ন-ও-ব – to turn, repent // anāba // Cognate: [Cognate: none])

Linguistic Gloss:

And-surely We-tried [fatannā from f-t-n "smelt/test"] Solomon, and-We-cast [alqaynā from l-q-y] upon his-throne [kursiyyihi; cf. Aramaic kursəyā] a-body [jasadan]; then he-turned [anāba from n-w-b "to turn/repent"].

Tafsīr 38:34: The Trial of the Throne.

This verse describes another major fitnah (trial). Exegetes present two main interpretations. 1) (Per Ṭabarī) This jasad (body) refers to a shayṭān (devil) who briefly usurped Solomon's throne. 2) (Per Bukhārī's hadith) The jasad refers to the "half-child" born to Solomon after he vowed to visit his wives to produce mujāhidīn but failed to say Inshā'Allāh (If Allah wills). This failure of reliance was his fitnah, and the jasad (lifeless child) cast on his kursī (throne) was the result. Both views culminate in thumma anāba (then he turned [in repentance]), reinforcing his awwāb nature (38:30) and leading to his prayer in 38:35.

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Verse 38:35 - The Unprecedented Kingdom

38:35a:

قَالَ رَبِّ اغْفِرْ لِي

He said, "My Lord, forgive me (qāla rabbi ghfir lī, ক্বালা রাব্বিগ্ফির্ লী; q-w-l / ক-ও-ল – to say // qāla // Cognate: Aramaic: qālā "voice, sound"; r-b-b / র-ব-ব – lord, sustainer // rabb // Cognate: Hebrew: rab "great, master"; gh-f-r / গ-ফ-র – to cover, forgive // ighfir // Cognate: Ge'ez: gafara "to forgive")

38:35b:

وَهَبْ لِي مُلْكًا لَّا يَنبَغِي

and grant me a kingdom not suited (wa-hab lī mulkan lā yanbaghī, ওয়া হাবি লী মুলকাল্ লা ইয়াম্বাগী; w-h-b / ও-হ-ব – to give, bestow // hab // Cognate: Ge'ez: wahaba "he gave"; m-l-k / ম-ল-ক – to possess, rule // mulk // Cognate: Aramaic: malkū "kingdom"; b-gh-y / ব-গ-য় – to seek, be proper // yanbaghī // Cognate: [Cognate: none])

38:35c:

لِأَحَدٍ مِّن بَعْدِي ۖ

for anyone after me. (li-aḥadin min baʿdī, লি'আহাদিম্ মিম্ বা'দী; w-ḥ-d / ও-হ-দ – one // aḥad // Cognate: Hebrew: 'eḥāḏ "one"; b-ʿ-d / ব-আ-দ – after // baʿdī // Cognate: Aramaic: bātar "after")

38:35d:

إِنَّكَ أَنتَ الْوَهَّابُ

Indeed, You are the Bestower." (innaka anta l-wahhābu, ইন্নাকা আন্তাল্-ওয়াহ্হা-বু; w-h-b / ও-হ-ব – to give, bestow // Wahhāb // Cognate: Ge'ez: wahaba "he gave")

Linguistic Gloss:

He-said, "My-Lord [rabb], forgive [ighfir from gh-f-r] me, and-bestow [hab from w-h-b] to-me a-kingdom [mulkan from m-l-k] not suited/proper [lā yanbaghī] for-anyone [li-aḥad] from after-me. Indeed-You, You [are] the-All-Bestower" [al-Wahhāb: intensive of w-h-b].

Tafsīr 38:35: The Unprecedented Kingdom.

Following his repentance (anāba, 38:34), Solomon makes this prayer. It begins with Rabb-ighfir lī (My Lord, forgive me), prioritizing atonement. He then asks for a mulkan lā yanbaghī li-aḥadin min baʿdī (a kingdom unsuited for anyone after me). Ibn Kathīr clarifies this was not envy, but a request for a unique miracle (like controlling wind/jinn) that would serve as an āyah (sign) of his prophethood, ensuring his mulk could not be challenged again (as in 38:34). He appeals to al-Wahhāb (The Bestower), which is answered in 38:36-39. The Prophet ﷺ honored this request, refraining from tying a jinnī he caught, saying, "I remembered the prayer of my brother Solomon" (Bukhārī).

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Verse 38:36 - The Gentle Wind

38:36a:

فَسَخَّرْنَا لَهُ الرِّيحَ

So We subjected to him the wind, (fa-sakhkharnā lahu r-rīḥa, ফাসাক্খোর্না লাহুর্-রীহা; s-kh-r / স-খ-র – to subject, compel // sakhkharnā // Cognate: [Cognate: none]; r-w-ḥ / র-ও-হ – wind, spirit // rīḥ // Cognate: Hebrew: rûaḥ "wind, spirit")

38:36b:

تَجْرِي بِأَمْرِهِ رُخَاءً

running by his command, gently, (tajrī bi-amrihi rukhāʾan, তাজরী বি'আমরিহি রুখা-'আন্; j-r-y / জ-র-য় – to flow, run // tajrī // Cognate: Ge'ez: garaya "to flow"; A-m-r / অ-ম-র – to command // amr // Cognate: Hebrew: 'āmar "to say, command"; r-kh-w / র-খ-ও – to be soft, gentle // rukhāʾ // Cognate: [Cognate: none])

38:36c:

حَيْثُ أَصَابَ

wherever he directed. (ḥaythu aṣāba, হাইছু আস্বা-বা; ḥ-y-th / হ-য়-থ – where // ḥaythu // Cognate: [Cognate: none]; ṣ-w-b / স-ও-ব – to hit target, direct, will // aṣāba // Cognate: [Cognate: none])

Linguistic Gloss:

So-We-subjected [fa-sakhkharnā from s-kh-r] to-him the-wind [rīḥ; cf. Hebrew rûaḥ], running [tajrī from j-r-y] by-his-command [amrihi] gently [rukhāʾan from r-kh-w "soft"], wherever he-willed/directed [aṣāba from ṣ-w-b "hit target"].

Tafsīr 38:36: The Gentle Wind.

This is the first part of Allah's answer to Solomon's prayer (38:35). Fa-sakhkharnā (So We subjected) the rīḥ (wind) to him. Unlike the "storming" wind described in 21:81, this verse emphasizes its obedience: tajrī bi-amrihi (it ran by his command) rukhāʾan (gently, softly), ḥaythu aṣāba (wherever he willed/directed). Ṭabarī notes rukhāʾ implies it was a pleasant, manageable wind, not a destructive gale, perfectly suited for transport (cf. 34:12, a month's journey in a morning). This miracle, the total subjugation of a fundamental force of nature, was a key component of the unique kingdom he requested.

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Verse 38:37 - The Subjugated Jinn

38:37a:

وَالشَّيَاطِينَ

And the devils, (wa-sh-shayāṭīna, ওয়াশ্-শায়া-ত্বীনা; sh-ṭ-n / শ-ত্ব-ন – to be remote, defiant // shayāṭīn // Cognate: Hebrew: śāṭān "adversary")

38:37b:

كُلَّ بَنَّاءٍ

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

38:37c:

وَغَوَّاصٍ

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

Linguistic Gloss:

And the-adversaries [shayāṭīn from sh-ṭ-n], every builder [bannāʾ: intensive of b-n-y "build"; cf. Hebrew bānāh] and-diver [ghawwāṣ: intensive of gh-w-ṣ "dive"].

Tafsīr 38:37: The Subjugated Jinn.

This continues the list of gifts (38:35). Allah also sakhkharnā (subjected) the shayāṭīn (devils/rebellious jinn) to him. Their labors were specific: kulla bannāʾ (every kind of builder), responsible for great structures (cf. 34:13, maḥārīb), and ghawwāṣ (every diver), who retrieved pearls from the sea (cf. 21:82). The intensive forms (bannā', ghawwāṣ) imply exceptional skill. This subjugation of the Jinn, a power no other prophet possessed, was a core component of his unique mulk and a direct answer to his prayer. This power was absolute, as 38:38 clarifies.

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Verse 38:38 - The Bound Devils

38:38a:

وَآخَرِينَ مُقَرَّنِينَ

And others bound together (wa-ākharīna muqarranīna, ওয়া আ-খারীনা মুক্বার্রানীনা; A-kh-r / অ-খ-র – last, other // ākharīn // Cognate: Ge'ez: 'aḫārī "last"; q-r-n / ক-র-ন – to join, bind // muqarranīn // Cognate: [Cognate: none])

38:38b:

فِي الْأَصْفَادِ

in chains. (fī l-aṣfādi, ফিল্-আস্বফা-দি; ṣ-f-d / স-ফ-দ – to bind, fetter // aṣfād // Cognate: [Cognate: none])

Linguistic Gloss:

And-others [ākharīn from A-kh-r] bound-together [muqarranīn from q-r-n "join"] in the-fetters [fī l-aṣfād from ṣ-f-d "bind"].

Tafsīr 38:38: The Bound Devils.

This verse completes the description of the subjected Jinn (38:37). The ākharīn (others) refers to the most rebellious of the shayāṭīn. They were not put to work but were muqarranīn fī l-aṣfād (bound together in fetters/chains). Ibn Kathīr explains this was to prevent their fasād (corruption) and to serve as a punishment. This detail emphasizes the totality of Solomon's control; his mulk included not just harnessing the productive Jinn but also imprisoning the malevolent ones. This absolute authority over the spirit world was a key feature of the unique kingdom granted by al-Wahhāb.

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Verse 38:39 - The Unaccountable Gift

38:39a:

هَٰذَا عَطَاؤُنَا

"This is Our gift, (hādhā ʿaṭāʾunā, হা-যা 'আত্বা-'উনা; h-dh-A / হ-য-আ – this // hādhā // Cognate: Hebrew: zeh "this"; ʿ-ṭ-w / আ-ত-ও – to give // ʿaṭāʾ // Cognate: [Cognate: none])

38:39b:

فَامْنُنْ أَوْ أَمْسِكْ

so bestow or withhold (fa-mnun aw amsik, ফামনুন্ আও আম্সিক্; m-n-n / ম-ন-ন – to bestow, oblige // umnun // Cognate: [Cognate: none]; m-s-k / ম-স-ক – to hold, grasp // amsik // Cognate: Hebrew: māšaḵ "to pull, hold")

38:39c:

بِغَيْرِ حِسَابٍ

without account." (bi-ghayri ḥisābin, বিগাইরি হিসা-ব্; gh-y-r / গ-য়-র – other than, not // ghayr // Cognate: [Cognate: none]; ḥ-s-b / হ-স-ব – to think, reckon, account // ḥisāb // Cognate: Hebrew: ḥāšaḇ "to think, reckon")

Linguistic Gloss:

"This [hādhā] [is] Our-gift [ʿaṭāʾunā from ʿ-ṭ-w], so-bestow [fa-mnun from m-n-n] or withhold [aw amsik from m-s-k "hold"] without account" [bi-ghayri ḥisābin from ḥ-s-b "reckon"].

Tafsīr 38:39: The Unaccountable Gift.

Allah confirms that the unique powers (wind, jinn) are ʿaṭāʾunā (Our gift). He then grants Solomon full authority: fa-mnun aw amsik (so bestow [on others] or withhold) bi-ghayri ḥisāb (without account). Ibn Kathīr explains this means Solomon was given divine license to dispense this worldly kingdom as he saw fit, without being held accountable in the Hereafter for these specific political decisions. This was the ultimate faḍl (favor), a mulk (kingdom) so vast it came with its own exemption from ḥisāb (reckoning), confirming the uniqueness of the kingdom he prayed for (38:35).

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Verse 38:40 - The Final Reward

38:40a:

وَإِنَّ لَهُ عِندَنَا

And indeed, for him with Us (wa-inna lahu ʿindanā, ওয়া ইন্না লাহু 'ইন্দানা; ʿ-n-d / আ-ন-দ – near, with // ʿindanā // Cognate: [Cognate: none])

38:40b:

لَزُلْfىٰ وَحُسْنَ مَآبٍ

is surely a nearness and a good final return. (la-zulfā wa-ḥusna maʾābin, লাযুলফা ওয়া হুসনা মাআ-ব্; z-l-f / য-ল-ফ – to draw near // zulfā // Cognate: Akkadian: salāphu "to slip past" (semantic link); ḥ-s-n / হ-স-ন – to be good, beautiful // ḥusn // Cognate: [Cognate: none]; A-w-b / অ-ও-ব – to return, turn back // maʾāb // Cognate: [Cognate: none])

Linguistic Gloss:

And-indeed, for-him with-Us [ʿindanā] [is] surely-a-nearness [la-zulfā from z-l-f "draw near"] and-a-good [ḥusna from ḥ-s-n] [place of] return [maʾāb from A-w-b "return"].

Tafsīr 38:40: The Final Reward.

This verse concludes Solomon's story, clarifying that his unprecedented worldly kingdom (mulk) did not compromise his status in the Hereafter. Despite his fitnah (trials) and immense wealth, Allah confirms inna lahu ʿindanā la-zulfā (Indeed, for him with Us is nearness) wa-ḥusna maʾāb (and a good final return/abode). Ṭabarī emphasizes this confirms his high station in Paradise. This connects back to his introduction as niʿma l-ʿabd (38:30), proving that his status as an awwāb (repentant servant) secured his salvation. It refutes Jewish traditions (cf. 1 Kings 11) that claimed Solomon fell into idolatry, affirming the Qur'ānic view of his piety and prophethood.