Verse:32 Commentary Consultation in important matters is a Sunnah. It provides the benefit of having views of others, and gives them a sense of participation

قَالَتْ يَا أَيُّهَا الْمَلَأُ أَفْتُونِي فِي أَمْرِ‌ي مَا كُنتُ قَاطِعَةً أَمْرً‌ا حَتَّىٰ تَشْهَدُونِ

She said, "0 chieftains, advise me in the matter I have (before me). I am not the one who decides a matter absolutely unless you are present with me." - 32

The word اَفتُونِی is derived from Fatwa فَتوٰی ، which means answering some specific issue. Here it means to give counsel or to express one's views. When Queen Bilqis received the letter of Sayyidna Sulaiman (علیہ السلام) she called the members of her government and asked their view as to what she should do. Before asking their view on the matter, she encouraged and pleased them by declaring that she did not take decisions without consulting them. Because of her remarks, the ministers and the generals expressed their readiness to sacrifice everything they had in order to follow her command. نَحْنُ أُولُو قُوَّةٍ وَأُولُو بَأْسٍ شَدِيدٍ وَالْأَمْرُ‌ إِلَيْكِ ("We are powerful and tough fighters, and the decision lies with you - 33). Sayyidna Qatadah ؓ has related that according to his information there were 313 members in her consultative committee, and each one of them represented and enjoyed the support of ten thousand persons. (Qurtubi)

This statement brings to light that having consultation with supporters is an old practice. Islam has attached great importance to consultation and has made this mandatory for the government functionaries. So much so that the Holy Prophet صلى الله عليه وسلم ، who was the recipient of revelations from Allah Ta' ala and also used to get direct guidance from Him (thus did not have any need for consultation or advice), was also commanded to follow this practice, in order to set up a tradition for his followers. The Holy Qur' an directs the Holy Prophet صلى الله عليه وسلم وَشَاوِرْ‌هُمْ فِي الْأَمْرِ‌ (3:159) that is, he should consult them in the matters. There is a sense of participation for the companions in this command, and an advice for the coming generations that the government functionaries must always consult on important matters.

Reaction of Queen Bilqis on the letter of Sulaiman

After having consulted the functionaries of her government and gaining their confidence, she herself developed a strategy that she should initially test out the real intention of Sayyidna Sulaiman (علیہ السلام) and to find out whether he was actually a prophet and messenger of God, and whether he was really conveying the message of God or he was aspiring for a greater empire. The purpose behind this strategy was to find out that if he was a prophet in reality, then his command should be followed and no hostility be adopted against him. On the other hand if he was only a king and wished to expand his empire by subjugating her kingdom, then a different plan be worked out to face the challenge. To test out the real intention of Sayyidna Sulaiman (علیہ السلام) she adopted the tactic of sending to him precious gifts and presents. If he becomes satisfied after receiving the gifts, then it would indicate that he was only a king and had approached her with mundane motives. On the other hand, if he was actually a prophet then he would not agree on anything other than acceptance of Islam. Ibn Jarir has reported this explanation from Sayyidna Ibn ` Abbas ؓ Mujahid, Ibn Juraij, and Ibn Wahb رحمۃ اللہ علیہم with several chins of narrators.The same subject is elaborated in the following verse: Verse:33 Commentary - - - Verse:34 Commentary - - - Verse:35 Commentary وَإِنِّي مُرْ‌سِلَةٌ إِلَيْهِم بِهَدِيَّةٍ فَنَاظِرَ‌ةٌ بِمَ يَرْ‌جِعُ الْمُرْ‌سَلُونَ ﴿35﴾

And I am going to send a gift to them, then see, what response the envoys will bring back." 27:35.

Appearance of envoys of Bilqls in the court of Sulaiman (علیہ السلام)

Historical Isra'ili legends describe in great detail the incident of the visit of the envoys of Bilqis and the gifts they had taken with them. All versions of the legends agree on that the gifts included some gold bricks, some precious stones, one hundred slaves and one hundred slave girls. But the slave girls were dressed in men's clothes and the slaves were dressed in ladies outfits. There was also a letter from Bilqis, in which there were some questions for testing Sayyidna Sulaiman (علیہ السلام) the selection of gifts also, his test was intended. Allah Ta' ala had passed on detailed information of gifts to Sulaiman (علیہ السلام) even before their arrival. Sayyidna Sulaiman (علیہ السلام) commanded the Jinns to lay out a floor of gold and silver bricks over a thirty miles stretch from his court, and that strange looking animals be lined up on either side of this pathway. Their excrement of bowels was also to be placed on the floor of gold and silver. Similarly, his court was decorated with special attention. Four thousand chairs of gold were placed on the left side and four thousand on the right side of the main hall for the scholars, ministers, and other officials of the court. The entire hall was bedecked with precious stones. When Bilqis's envoys saw animals standing on the floor of gold bricks, they were embarrassed with the gifts they had brought with them. It is reported in some narrations that they threw away their gold bricks. Then as they proceeded, they saw rows of beasts and birds on either side of the pathway. After that they came across the rows of jinns. Seeing them, they were browbeaten. Ultimately, when they reached the court and stood before Sayyidna Sulaiman he received them with dignity, and entertained them with veneration. But he returned all their gifts and presents, and answered all the questions sent up by Bilqis. (Qurtubi) Verse:36 Commentary Return of the presents of Bilqis by Sayyidna Sulaiman (علیہ السلام)

قَالَ أَتُمِدُّونَنِ بِمَالٍ فَمَا آتَانِيَ اللَّـهُ خَيْرٌ‌ مِّمَّا آتَاكُم بَلْ أَنتُم بِهَدِيَّتِكُمْ تَفْرَ‌حُونَ

"Are you giving me an aid of wealth? So what Allah has given me is much better than He has given to you. But you yourselves are proud of your gift. 27:36.

When Bilqis's envoys reached the court of Sayyidna Sulaiman (علیہ السلام) with the gifts and presents sent by her, he said to them ` Do you wish to help me with wealth? Whatever wealth and bounties I have been given by Allah is much better than your wealth and material. Therefore, I do not accept your presents of wealth. You better take them away, and enjoy them yourself.

Is it permissible to accept presents from infidels?

Sayyidna Sulaiman (علیہ السلام) did not accept the presents of Queen Bilqis, which indicates that it is not permissible or not preferable to accept presents from infidels. The correct position about this question is that if this may lead to weakening of one's position or that of Muslim community, or is likely to go against the expediency of the national interest, then it is prudent not to accept their presents. (Ruh ul-Ma' ani). But if the interest of the Muslims is in favour of acceptance, for instance if this gesture may lead the non-Muslims to the acceptance of Islam, or may ward off some impending danger to Islam, in such situations it is permitted. It was the practice of the Holy Prophet صلى الله عليه وسلم to accept presents from some infidels and reject them from others. It is reported in ` Umdatul Qari Sharh al-Bukhari (Kitab ul-hibah) and Sharh-As- Siyar-Al-Kabr on the authority of Sayyidna Ka'b ibn Malik (رح) that ` Amir ibn Malik, brother of Bra', went to Madinah on some work, when he was a disbelieving infidel, and presented two horses and two pairs of garments to the Holy Prophet صلى الله عليه وسلم . He sent back these presents with the remarks "We do not accept presents from disbelievers". Once ` Iyad ibn Himar al-Mujashi` i presented to him something. The Holy Prophet صلى الله عليه وسلم enquired from him whether he was a Muslim, to which he replied in the negative. So he returned his presents, explaining that Allah Ta' ala has commanded him not to accept presents from the disbelievers.

As against this there are other narrations reporting that the Holy Prophet صلى الله عليه وسلم had accepted presents from some disbelievers. In one such narration, it is related that Abu Sufyan had presented to him a piece of leather when he was still a disbeliever, which the Holy Prophet صلى الله عليه وسلم had accepted. Another narration has reported that a Christian had presented to him a very shiny piece of fine silk, which was also accepted by him.

Shamsul 'A` immah has commented after citing these narrations that, in his view, the reason of rejection and acceptance of these presents by the Holy Prophet صلى الله عليه وسلم was that where he thought that by their rejection the disbeliever would come near Islam, he rejected them, and where he considered that their acceptance will help bring the disbeliever close to Islam he did that. (Umdatul Qari)

Bilqis took the rejection of her presents by Sayyidna Sulaiman (علیہ السلام) as a sign of his prophethood - not because the acceptance of gifts from disbelievers is not permissible - but she had purposefully sent those presents as a bribe, in order to save herself from any attack from him. Verse:37 Commentary - - - Verse:38 Commentary Commentary

Bilqis's appearance in the court of Sulaiman (علیہ السلام)

Qurtubi has reported, giving references of historical record, that Bilqis's envoys returned from the court of Sulaiman (علیہ السلام) totally dumb-founded and awe-struck, and conveyed his declaration of war to the queen. Then Bilqis said to her people that she was already of the view that he was no ordinary king, but was on some special assignment from God, and that fighting with His messenger is like fighting with God, for which they did not have the strength. After making this statement, she started getting ready to go to Sayyidna Sulaiman (علیہ السلام) . She took along with her twelve thousand chiefs, commanding an army of hundred thousand men each.1 Allah Ta` ala had graced Sayyidnah Sulaiman (علیہ السلام) with such awe and majesty that no one had the courage to speak before him. One day he saw a cloud of dust at some distance. So he asked from those who were present as to what that was. His people answered ` O messenger of Allah! Queen Bilqis is coming with her people'. Some narrations relate that at that time she was about three miles from the with her twelve thousand chiefs, commanding an army of hundred thousand men each.l Allah Ta` ala had graced Sayyidnah Sulaiman (علیہ السلام) with such awe and majesty that no one had the courage to speak before him. One day he saw a cloud of dust at some distance. So he asked from those who were present as to what that was. His people answered ` O messenger of Allah! Queen Bilqis is coming with her people'. Some narrations relate that at that time she was about three miles from the court of Sayyidnah Sulaiman (علیہ السلام) that moment Sayyidna Sulaiman (علیہ السلام) turned to his courtiers and asked them:

قَالَ يَا أَيُّهَا الْمَلَأُ أَيُّكُمْ يَأْتِينِي بِعَرْ‌شِهَا قَبْلَ أَن يَأْتُونِي مُسْلِمِينَ ﴿38﴾

He said, "0 chieftains, which one of you will bring her throne to me before they come to me submissively?" 27:38.

Sayyidna Sulaiman (علیہ السلام) was already informed that Bilqis was coming to him to submit after having been impressed by his invitation. So he decided that, apart from royal grandeur, she should also witness a prophetic miracle, which should help her convert to faith. Allah Ta` ala had bestowed the miracle of control of jinns to Sayyidna Sulaiman (علیہ السلام) . After receiving the cue from Allah Ta` ala, he fancied to have Bilqis's throne brought to his court even before her arrival. So he commanded the jinni, who was also present in his court, to bring her throne. Selection of throne was presumably made on the basis that it was the most secured object of her treasure, which was kept in the impregnable inner most hall of the seven castles, one within the other, properly secured under lock. So much so that her own people could not reach there. Shifting of such a huge and secured object without breaking the lock or door to a place so far away from where it was placed, could not have been possible without the help and will of Allah Ta` ala. This was an ideal way to make her see and realize the unlimited power and control of Allah. At the same time it was also intended to make her realize that the high position and status of Sulaiman (علیہ السلام) was actually bestowed by Allah Ta` ala, which had enabled

him to perform such super-human things. (Ibn Jarir)

1. The learned author has already mentioned that no authentic record is available on the details of this story. However there are some details found in the Israelite traditions some of which are reproduced here. This huge number of the army of Bilqis is also taken from those traditions; otherwise, the number given is highly exaggerated on the face of it, and 'Allamah 'Alusi has opined that the tradition giving such a huge number of the army seems to be a lie.

قَبْلَ أَن يَأْتُونِي مُسْلِمِينَ (before they come to me submissively - 27:38). The word مُسْلِمِينَ (muslimin) is the plural of Muslim, the literal meaning of which is obedient or submissive. In conventional expression, 'Muslim' is equivalent of 'believer'. According to Sayyidna ibn ` Abbas ؓ ، here Muslimin is used in its literal meaning, that is, obedient or submissive. It is so because it was not established at that time that Queen Bilqis had converted to Islam. She actually converted to Islam after talking to Sayyidna Sulaiman (علیہ السلام) as is evident from the verses to follow now. Verse:39 Commentary - - - Verse:40 Commentary قَالَ الَّذِي عِندَهُ عِلْمٌ مِّنَ الْكِتَابِ (Said the one who had the knowledge of the book - 27:40). The question is as to who was this person? One possibility is that he was Sulaiman (علیہ السلام) himself, because his knowledge of the book of Allah was most extensive. In that case this incident happened as a miracle. The objective was also that Bilqis should have an experience of the prophetic miracle, so that no doubt was left in her mind. But Ibn Jarir has reported from many commentators of the Qur'an, like Qatadah, that he was a person from the companions of Sayyidna Sulaiman (علیہ السلام) . Qurtubi has declared it to be the view of the majority. Ibn Ishaque has mentioned his name as 'Asif Ibn Barkhiya, and has opined that he was a friend of Sayyidna Sulaiman (علیہ السلام) . Some other narrations say that a cousin of Sayyidna Sulaiman (علیہ السلام) had the knowledge of Al-Ism ul-A` zam, (a particular name of Allah Almighty) the speciality of which is that whatever blessing is invoked from Allah Ta` ala by reciting this name, it is accepted, and anything requested is delivered from Him. It does not prove that Sayyidna Sulaiman (علیہ السلام) did not have the knowledge of Al-Ism-ul-A` zam. Rather it is quite likely that he considered it prudent to have the manifestation of the miracle by one of his people, which should have deeper impression on Bilqis. Therefore, instead of performing the miracle himself, he addressed his people in the above manner. (کذا فی فصوص الحکم) In such a situation, this incident was a Karamah, which was performed by 'Asif Ibn Barkhiya.

Difference between miracle and Karmah

Miracles take place without any involvement of natural phenomena by the exclusive act and will of Allah Ta` ala. It is clearly defined in the Qur'an itself وَمَا رَ‌مَيْتَ إِذْ رَ‌مَيْتَ وَلَـٰكِنَّ اللَّـهَ رَ‌مَىٰ (You did not throw when you threw but Allah did throw - 8:17). Likewise, there is no involvement of natural phenomena in the happening of Karamah. They take place exclusively with the act and will of Allah Ta' ala. This should also be understood that miracles and Karamah do not take place with the wish or control of the person performing them, but only by the will and act of Allah Ta` ala. The only difference between the two is that if such an unusual act is demonstrated through a prophet, it is known as a miracle; and if it is demonstrated through someone who is not a prophet, it is called Karamah. In this particular incident if it is correct that 'Asif Ibn Barkhiya, who was a companion of Sayyidna Sulaiman (علیہ السلام) performed it, then it will be called his Karamah. The unusual acts performed by saints are in fact the reflection of the perfections of their prophets, which in turn are deemed to be the miracles of their prophet.

The incident of the throne of Bilqis was a Karamah or a Tasarruf

Shaikh Muhiyyuddin ibn al-` Arabi has declared it as a Tasarruf of 'Asif ibn Barkhiya. In the general use of the term, Tasarruf means to captivate the audience by the power of sight and mind, for which it is not necessary for the person performing it that he is a prophet or saint or even a Muslim. It is something like mesmerism or hypnotism. The saints have used this power occasionally for reforming and training of their disciples also. Ibn al-'Arabi has explained that since prophets avoid using Tasarruf, therefore Sayyidna Sulaiman (علیہ السلام) got this job done by 'Asif ibn Barkhiya. But the Qur'an has declared it the result of عِلْمٌ مِّنَ الْكِتَابِ (The knowledge of the book - 27:40). In the light of the wordings of the Qur'an, it seems preferable that it was an outcome of some prayer or of Al-Ism ul-A` zam which falls within the purview of Karamah, and has nothing to do with Tasarruf.

The assertion أَنَا آتِيكَ بِهِ قَبْلَ أَن يَرْ‌تَدَّ إِلَيْكَ طَرْ‌فُكَ (I will bring it to you before your glance returns to you - 27:40) may create confusion, because it gives the impression that this act was carried out with intent and control. That being so, it is a sign of Tasarruf, because Karamah is not under the control of a saint. The answer to this doubt is that presumably Allah Ta' ala had already given the signal that if there would be a desire for that, He would fulfill it in no time.

This explanation is taken from the commentary ` Ahkam ul Qur'an' by Sayyidi Hakimul Ummah Maulana Ashraf ` Ali Thanawi (رح) ، on Surah An-Naml. Apart from that, he has also written a pamphlet on Tasarruf in Arabic under the title ` At-Tasarruf, which I have translated in Urdu and has been published separately. Verse:41 Commentary - - - Verse:42 Commentary - - - Verse:43 Commentary - - - Verse:44 Commentary Commentary

Did Sayyidna Sulaiman (علیہ السلام) marry Bilqis?

The story of Bilqis has ended in the above verses on the statement that she converted to Islam after coming to Sayyidna Sulaiman ۔ (علیہ السلام) What happened after that? The Qur'an is silent on this. It is for this reason that when someone asked ` Abdullah ibn ` Uyaynah whether Sayyidna Sulaiman (علیہ السلام) had married Bilqis, he answered that her case has finished on this أَسْلَمْتُ مَعَ سُلَيْمَانَ لِلَّـهِ رَ‌بِّ الْعَالَمِينَ (I submit, along with Sulaiman (علیہ السلام) ، to Allah, the Lord of the worlds - 44). The idea behind this answer was that when Qur'an has not divulged anything after that, it is not for us to probe any further. But Ibn ` Asakir has reported on the authority of Sayyidna ` Ikrimah ؓ that Sayyidna Sulaiman (علیہ السلام) had married Bilqis after that, and she was retained as the sovereign of her country. She was then sent back to Yemen, and Sayyidna Sulaiman (علیہ السلام) used to visit her every month for three days. He got three palaces made for her in Yemen, which had no parallel of their kind. (Only God knows best)