Surah 27. An-Naml

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Verses [Section]: 1-14[1], 15-31 [2], 32-44 [3], 45-58 [4], 59-66 [5], 67-82 [6], 83-93 [7]

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Quran Text of Verse 32-44قَالَتْShe saidیٰۤاَیُّهَاOالْمَلَؤُاchiefs!اَفْتُوْنِیْAdvise meفِیْۤinاَمْرِیْ ۚmy affairمَاNotكُنْتُI would beقَاطِعَةًthe one to decideاَمْرًاany matterحَتّٰیuntilتَشْهَدُوْنِ you are present with me قَالُوْاThey saidنَحْنُWeاُولُوْا(are) possessorsقُوَّةٍ(of) strengthوَّ اُولُوْاand possessorsبَاْسٍ(of) mightشَدِیْدٍ ۙ۬greatوَّ الْاَمْرُand the commandاِلَیْكِ(is) up to youفَانْظُرِیْso lookمَا ذَاwhatتَاْمُرِیْنَ you will command قَالَتْShe saidاِنَّIndeedالْمُلُوْكَthe kingsاِذَاwhenدَخَلُوْاthey enterقَرْیَةًa townاَفْسَدُوْهَاthey ruin itوَ جَعَلُوْۤاand makeاَعِزَّةَ(the) most honorableاَهْلِهَاۤ(of) its peopleاَذِلَّةً ۚ(the) lowestوَ كَذٰلِكَAnd thusیَفْعَلُوْنَ they do وَ اِنِّیْBut indeed I amمُرْسِلَةٌgoing to sendاِلَیْهِمْto themبِهَدِیَّةٍa giftفَنٰظِرَةٌۢand seeبِمَwith whatیَرْجِعُreturnالْمُرْسَلُوْنَ the messengers 27. An-Naml Page 380فَلَمَّاSo whenجَآءَcameسُلَیْمٰنَ(to) Sulaimanقَالَhe saidاَتُمِدُّوْنَنِWill you provide meبِمَالٍ ؗwith wealthفَمَاۤBut whatاٰتٰىنِ َۧAllah has given meاللّٰهُAllah has given meخَیْرٌ(is) betterمِّمَّاۤthan whatاٰتٰىكُمْ ۚHe has given youبَلْNayاَنْتُمْyouبِهَدِیَّتِكُمْin your giftتَفْرَحُوْنَ rejoice اِرْجِعْReturnاِلَیْهِمْto themفَلَنَاْتِیَنَّهُمْsurely we will come to themبِجُنُوْدٍwith hostsلَّاnotقِبَلَ(is) resistanceلَهُمْfor themبِهَاof itوَ لَنُخْرِجَنَّهُمْand surely we will drive them outمِّنْهَاۤfrom thereاَذِلَّةً(in) humiliationوَّ هُمْand theyصٰغِرُوْنَ (will be) abased قَالَHe saidیٰۤاَیُّهَاOالْمَلَؤُاchiefs!اَیُّكُمْWhich of youیَاْتِیْنِیْwill bring meبِعَرْشِهَاher throneقَبْلَbeforeاَنْthatیَّاْتُوْنِیْthey come to meمُسْلِمِیْنَ (in) submission قَالَSaidعِفْرِیْتٌa strong oneمِّنَofالْجِنِّthe jinnاَنَاIاٰتِیْكَwill bring it to youبِهٖwill bring it to youقَبْلَbeforeاَنْ[that]تَقُوْمَyou riseمِنْfromمَّقَامِكَ ۚyour placeوَ اِنِّیْAnd indeed, I amعَلَیْهِfor itلَقَوِیٌّsurely, strongاَمِیْنٌ trustworthy قَالَSaidالَّذِیْone whoعِنْدَهٗwith himعِلْمٌ(was) knowledgeمِّنَofالْكِتٰبِthe ScriptureاَنَاIاٰتِیْكَwill bring it to youبِهٖwill bring it to youقَبْلَbeforeاَنْ[that]یَّرْتَدَّreturnsاِلَیْكَto youطَرْفُكَ ؕyour glanceفَلَمَّاThen whenرَاٰهُhe saw itمُسْتَقِرًّاplacedعِنْدَهٗbefore himقَالَhe saidهٰذَاThisمِنْ(is) fromفَضْلِ(the) Favorرَبِّیْ ۖ۫(of) my Lordلِیَبْلُوَنِیْۤto test meءَاَشْكُرُwhether I am gratefulاَمْorاَكْفُرُ ؕI am ungratefulوَ مَنْAnd whoeverشَكَرَ(is) gratefulفَاِنَّمَاthen onlyیَشْكُرُhe is gratefulلِنَفْسِهٖ ۚfor his own soulوَ مَنْAnd whoeverكَفَرَ(is) ungratefulفَاِنَّthen indeedرَبِّیْmy Lordغَنِیٌّ(is) Self-sufficientكَرِیْمٌ Noble قَالَHe saidنَكِّرُوْاDisguiseلَهَاfor herعَرْشَهَاher throneنَنْظُرْwe will seeاَتَهْتَدِیْۤwhether she will be guidedاَمْorتَكُوْنُwill beمِنَofالَّذِیْنَthose whoلَاare not guidedیَهْتَدُوْنَ are not guided فَلَمَّاSo whenجَآءَتْshe cameقِیْلَit was saidاَهٰكَذَاIs like thisعَرْشُكِ ؕyour throneقَالَتْShe saidكَاَنَّهٗIt is likeهُوَ ۚitوَ اُوْتِیْنَاAnd we were givenالْعِلْمَthe knowledgeمِنْbefore herقَبْلِهَاbefore herوَ كُنَّاand we have beenمُسْلِمِیْنَ Muslims وَ صَدَّهَاAnd has averted herمَاwhatكَانَتْshe used (to)تَّعْبُدُworshipمِنْbesidesدُوْنِbesidesاللّٰهِ ؕAllahاِنَّهَاIndeed, sheكَانَتْwasمِنْfromقَوْمٍa peopleكٰفِرِیْنَ who disbelieve قِیْلَIt was saidلَهَاto herادْخُلِیEnterالصَّرْحَ ۚthe palaceفَلَمَّاThen whenرَاَتْهُshe saw itحَسِبَتْهُshe thought itلُجَّةً(was) a poolوَّ كَشَفَتْand she uncoveredعَنْ[on]سَاقَیْهَا ؕher shinsقَالَHe saidاِنَّهٗIndeed itصَرْحٌ(is) a palaceمُّمَرَّدٌmade smoothمِّنْofقَوَارِیْرَ ؕ۬glassقَالَتْShe saidرَبِّMy Lordاِنِّیْindeed Iظَلَمْتُ[I] have wrongedنَفْسِیْmyselfوَ اَسْلَمْتُand I submitمَعَwithسُلَیْمٰنَSulaimanلِلّٰهِto Allahرَبِّ(the) Lordالْعٰلَمِیْنَ۠(of) the worlds

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Translation of Verse 32-44

(27:32) (After reading the letter) the Queen said: "Nobles, let me have your counsel in this matter for I make no firm decision without you."³⁸

(27:33) They said: "We are strong and are given to vehement fighting. But the decision is yours. Therefore, consider what you would like to command."

(27:34) The Queen said: "When the kings enter a country they cause corruption in it and abase those of its people who are held in honour.³⁹ This is what they are wont to do.⁴⁰

(27:35) I will send them a gift and then see with what answer my envoys return."

(27:36) Now, when (the envoy of the Queen) came to Solomon, he said: "Do you want to aid me with wealth? Whatever Allah has granted me is much more than what He has given you.⁴¹ (Keep for yourselves) your gift in which you are exulting.

(27:37) Envoy, go back to those who sent you and we shall certainly come upon them with hosts⁴² whom they will be unable to resist. We shall drive them out from there, and they will suffer humiliation and disgrace."

(27:38) Solomon said:⁴³ "My nobles, which of you can bring me her throne before they come to me in submission?"⁴⁴

(27:39) A stalwart of the jinn said: "I will bring it to you before you rise from your council.⁴⁵ Surely I have the power to do so and I am trustworthy."⁴⁶

(27:40) And he who had some knowledge of the Book said: "I will bring it before the twinkling of your eye."⁴⁷ When Solomon saw the throne placed firmly beside him, he cried out: "This is by the grace of my Lord so that He may test me whether I give thanks for (His Bounty) or act with ingratitude.⁴⁸ Whoever is grateful is so to his own good; and whoever is ungrateful, let him know that my Lord is Immensely Resourceful, Most Bountiful."⁴⁹

(27:41) Solomon said:⁵⁰" Set the throne before her casually, and let us see whether she gets to the Truth or is one of those who are not guided to what is right."⁵¹

(27:42) When the Queen arrived, she was asked: "Is your throne like this one?" She said: "It seems as if it is the same.⁵² We had already come to know this and we had submitted ourselves."⁵³

(27:43) What prevented her (from accepting the True Faith) was her worshipping deities other than Allah, for she belonged to an unbelieving people.⁵⁴

(27:44) She was told: "Enter the palace." But when she saw it, she thought it was a pool of water and she bared both her calves (to enter into it). Solomon said: "This is a slippery floor of crystal."⁵⁵ Thereupon she cried out: "My Lord, I have been inflicting much wrong on myself. Now I submit myself with Solomon to Allah, the Lord of the whole Universe."⁵⁶

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Commentary

38. The expression hatta tashhadun (“until you are present” or “until you witness”) means that at the time of deciding about important matters, Solomon considered their presence to be of vital importance, and also that whatever decision he made, they testified it to be correct. This shows that although monarchy was the system of government in Saba’, it was neither dictatorial nor tyrannical; rather, the sovereign decided matters through consultation with the nobility.

39. This one sentence contains a pervasive observation about imperialism, about its impact and its wide-ranging consequences. No king invades another country out of good-will. Occupation of the territories of others, the encroachments of conquering nations on others’ lands is not motivated by any intent to do good.

The purpose of conquest is simply to enable the conquering nation to exploit the economic resources of the vanquished, to so thoroughly suppress other nations that they lose the courage to demand their rights. To facilitate this, the conquerors see to it that the vanquished nations are stripped of material prosperity and of all appurtenances of power and feelings of self-respect. They also crush those who have any pride in or sincere concern for their collective identity. Furthermore, they try to develop ignominious attitudes within the community of the defeated, encouraging them to behave slavishly, to act as sycophants, to work against and spy on each other; to ape, admire and venerate the civilization of the conquering nation and hold their own in contempt. Gradually, they make the vanquished so accustomed to this state of abject servility that they become bereft of all other ability and so render, in return for monetary compensation, whatever service is required of them, howsoever dishonorable or contemptible.

40. There are two possibilities with regard to this verse: (i) the verse could either be the saying of Queen Sheba which she might have added on to her previous sentence so as to emphasize her statement; or (ii) it could be from God, in parenthesis, to reinforce the Queen’s statement.

41. The purpose of this sentence is not to give vent to pride and arrogance, but rather to emphasize that Solomon (peace be on him) did not have his eyes on their wealth. All he desired was that they should embrace the true faith or at least submit to the system based on righteousness. If they were not amenable to either of these two options, then it was impossible for him to accept their gift of wealth, it being little more than a bribe, nor could he allow them to live as polytheists under an unrighteous system of life. Solomon (peace be on him) took the view that the wealth that God had given him was far too abundant to make him covet that of others.

42. There is a subtle gap between this and the previous sentence, which is understood with a little reflection. What is being said here is this: “Envoy, take this gift back to those who sent it to us; they will either have to come to us in submission or we will mount an attack on them with our army.”

43. Some points of the story have been left out here, namely, that the envoys returned to the Queen with her gift and reported what they had seen, whereupon Queen Sheba decided to go to Jerusalem personally and visit Solomon (peace be on him). So she left Saba’ in royal splendor and sent word to Solomon (peace be on him) that she wanted to visit his court, to become directly acquainted with his message, and to exchange views with him in person. Leaving all these details aside, the narrative resumes the story from the point of the Queen’s approaching Jerusalem, at a distance of only one or two days’ journey.

44. This is the same throne about which the hud-hud had reported as mighty (see verse 23 above).

Some Qur’anic commentators have erred grossly in their interpretation of this verse. They say that Soloman (peace be on him) wanted to obtain the Queen’s throne before her arrival because he was afraid that if she became a Muslim, he would not be able to take it from her without her willing consent. Before her arrival, the Queen was not a Muslim and, hence, her possessions were lawful for Solomon, What a strange image of a Prophet! Why do not these commentators realize that, in addition to sending a verbal message, the Prophet Solomon (peace be on him) also wanted to confront the Queen and her courtiers with a miracle so that they could witness the extraordinary powers that God grants to His Prophets. All this was done in order that they may recognize Solomon (peace be on him) a true Prophet.

Some contemporary commentators of the Qur’an have committed even greater offence and translate the present verse as follows: “Who among you can bring a throne for the Queen?” They do so even though the Qur’an uses the phrase ya 'tini bi ‘arshiha and not ya’tini bi ‘arshin laha. Bi ‘arshiha means “her throne” and not a “throne for her”. They mistranslate these words merely to get over the extraordinary character of the requirement mentioned in the Qur'an whereby Solomon wanted to have the Queen’s throne brought to him, that is, brought over from Yemen to Jerusalem and this too before her arrival.

45. This shows that the jinn in Solomon’s service were truly jinn and not “human beings with extraordinary powers”, as some rationalistically-inclined scholars of our time believe. For, obviously, Solomon (peace be on him) would hold his court for three or four hours at the most and Jerusalem was at least 1,500 miles from Ma ‘arib, the capital of Saba’. It would have been impossible for anyone to bring Queen Sheba’s throne in such a short time no matter how strong and powerful he might have been. This task could not have been accomplished even with the help of the jet planes of our own time. Further, the throne was not unattended, lying in some wilderness; it was within a palace which must have been heavily guarded. In fact, in the absence of the Queen, it must have been stored in a secure place. If a human were to try to bring it, he would have needed a force of commandos. How could all of this have been done while Solomon (peace be on him) was still holding his court? This could only be the work of a real jinn.

46. This was said by the jinn to assure Solomon that he was fully trustworthy; that there was no question of his running away with the throne, or of stealing any valuables from it.

47. It is not clear who this person was, or what kind of special knowledge he had. Nothing is known about this Book either. The Qur’an does not provide these specifics and Hadith too is silent about the details. As for the Qur’anic commentators, they have expressed different opinions on these questions. Some say that this was an angel. Others believe that he was a human being and there are even differences of opinion among those who think him a human. Some say that - he was Asaph ben Berechiah who, according to the Jewish rabbis, was the prince of men. (For more details about Asaph ben Berechiah, see The Jewish Encyclopedia, Vol. ll, pp. 162-3 - Ed.) Some say that he was Khidr and some identify him with still others. Razi insists on his being none other than Solomon (peace be on him) himself. (See Razi’s Tafsir, comments on verse 40 of this Sarah — Ed.) But none of these opinions has any solid basis to support it and Razi’s opinion seems to be in contradiction with the context in which the statement occurs.

Likewise, there are different opinions about the “Book” as well. Some say it means al-Lawh al-Mahfuz (the Preserved Tablet); others think that it means the Book of Law. But all of these are conjectures. Similar conjectures have been made about the knowledge which this person had derived from the Book. We only accept whatever has been said in the Qur’an or which is evident from its words. That person was definitely not a jinn, and it is not improbable that he was a human being. He had some kind of extraordinary knowledge which was derived from one of the Scriptures. The jinn had claimed, trusting his physical prowess, that he would bring the throne in a few hours; this person brought it in the twinkling of an eye, with the help of his knowledge.

48. The Qur’anic statement is quite clear. Both the gigantic jinn and this person claimed to have the ability to bring the throne. But unlike the claim of the jinn, this person actually brought the throne within a moment of his claim being made, thus showing himself to be right. Just reflect on these words: “I will bring it before the twinkling of your eye. When Solomon saw the throne placed firmly beside him, he cried out ...” (verse 40).

Anyone who reads this sentence without any preconception, will be led to the view that no sooner had this person made his claim than he actually brought the throne. There is no need here to have recourse to complicated interpretations.

Solomon’s saying, “This is by the grace of my Lord so that He may test me whether give thanks for [His bounty] or act with ingratitude” (verse 40), also makes sense if the accomplishment was of some extraordinary nature. Had one of his clever servants made arrangements to bring, expeditiously, the Queen’s throne, there would have been no reason for Solomon (peace be on him) to exclaim: Hadha min fadli Rabbi (“This is by the grace of my Lord!”’) Nor would he have entertained the fear that the arrangements to obtain the throne would make him ungrateful. How could a believing king be susceptible of arrogance merely because of the efficiency of one of his servants, especially when he was not an ordinary believer but a Prophet? It may well be asked how the throne was carried over the distance of 1500 miles, appearing in Solomon's court within the twinkling of an eye. In this regard, it must be stated that our notions of time and space, of matter and motion, are based on our limited observation and experience, are applicable only to us and not to God, Thanks to His Infinite Power, God can cause anything — be it the sun or a planet immensely greater than the sun — to travel at a speed of millions of miles per second. When we are talking of God with such power, what difficulty is there in believing that a throne was carried to a distance of a few thousand miles within the twinkling of an eye? Imagine, just one command of God brought this vast universe into existence. God’s mere gesture would suffice to make the Queen’s throne travel at the speed of light! After all, the same Qur’an contains the ‘statement that one-night God took His servant Muhammad (peace be on him) from Makka to Jerusalem and brought him back, all within one night. (See Bani Isra’il 17:1 - Ed.)

49. God is not in need of anyone’s thanks; His Might and Power neither increase by anyone’s gratitude nor diminish by anyone’s ingratitude. He is God by Himself, because of Himself, and not because of anyone's acceptance of His Divinity. This is stated in the Qur’an through the words of Moses (peace be on him): “Moses said: ‘Were you to disbelieve you and all those who live on the earth — Allah is still Self-Sufficient, Innately Praiseworthy’ (Ibrahim 14:8).

According to a hadith qudsi, God says: “O My servants. if all of you — men and jinn — were to become like the heart of the most pious person among you, it will not add anything to My Kingdom. O My servants, if all of you — men and jinn — were to become like the heart of the most wicked among you, it will not diminish anything from My Kingdom. O My servants, these are your own deeds which I credit to your account and then reward you for them. So, whosoever receives good, he should thank God and whosoever receives something otherwise should blame himself” (Muslim, ‘K. al-Birr wa al- Silah,wa al-Adab’, ‘Bab Tahrim al-Zulm’.)

50. The details of the Queen’s visit to Jerusalem and her initial welcome have been omitted. Now, the narration turns to the events after her arrival at Solomon’s palace.

51. This sentence has two meanings: (i) whether, on finding her throne in Jerusalem, so far away from her own place she would be able to recognize it as her own or not, and (ii) whether she would be led, by witnessing this miracle, to embrace the Truth? This should also dispel the misunderstanding of those who say that Solomon (peace be on him) wanted to take the Queen’ s throne for himself.: For, here, he himself says that he did this in order that she may be led to true guidance.

52. This also refutes the opinion of those who have interpreted these verses to mean that Solomon (peace be on him) wanted to have a throne made for his guest, the Queen, and that he had invited tenders for it, and that one robust artisan offered to make it within a certain time but another, more skilled craftsman, offered to make it instantly. The verse leaves no scope for any such fancies. For, as this verse categorically states, Solomon (peace be on him) had asked who would bring the Queen’s throne (ayyukum ya’tini bi ‘arshiha). And when the Queen came, Solomon (peace be on him) ordered his servants to disguise her throne for her (nakkirit laha ‘arshaha), where after she was asked if that was her throne (a-hakadha ‘arshuki) and she said (ka-annahu huwa): “It seems as if it is the same” (verse 42). These unambiguous verses exclude all such interpretations and if any doubt remains, the verse that follows should be enough to dispel it: * Alternatively: instead of “had submitted ourselves” read: “had become Muslims”.

53. Queen Sheba made it clear that even before observing this miracle, she and her nobles were convinced, on the basis of what they had heard about Solomon (peace be on him), that he was a Prophet, not just a King. Her statement: “It seems as if it is the same”, after seeing the throne, makes it abundantly clear that this would have been a meaningless sentence if Solomon (peace be on him) had had the throne made for her and it were not her own. Were we to assume that this was some replica of the Queen’s throne, even then there was no point in a sun-worshipper exclaiming: “We had already come to know this and we had submitted ourselves [or, had become Muslims].”

54. This statement is from God and is meant to explain the position of Queen Sheba. It identifies that she was born into an unbelieving nation and her denial of the Truth was because of this rather than because of any stubbornness on her.

part. She was misguided because as she grew up the only deity she saw being worshipped was the sun. However, as soon as she came into contact with Solomon (peace be on him), her eyes opened and she did not hesitate for a moment to leave her old ways.

55. This was the last convincing proof which served as an eye-opener for the Queen. The first impression was created by Solomon’s letter with its unusual beginning: “In the name of Allah, the Most Compassionate, the Most Merciful.” The second incident that impressed the Queen was Solomon’s rejection of her expensive gifts, which told her that she was dealing with a different kind of King. The third impression was created by reports of the Queen’s own envoys who informed her of Solomon’s piety and wisdom, and of the mission espoused by him. All this prompted the Queen to make the journey to Jerusalem. (She refers to it in her sentence: “We had already come to know this and we had submitted ourselves.”) The fourth impression was created by the sudden arrival of the royal throne from Ma’arib which made it clear to her that Solomon (peace be on him) enjoyed God’s support. To cap it all, the extent of Solomon’s God-consciousness and piety and of his feelings of immense gratitude to God were obvious and all this in spite of availability, in abundance, of the means for a life of ease and luxury. Thus the difference between Solomon’s way of living and of those obsessed with worldly goods and pleasures was blatantly clear, these were the things which made her say the words contained in the verses that follow.

56. This story of Solomon and Queen Sheba is found both in the Old and the New Testaments as well as in Rabbinical traditions. But the Qur’anic account is different from these. A succinct account of this story as told in the Old Testament is as follows: Now when the queen of Sheba heard of the fame of Solomon she came to Jerusalem to test him with hard questions, having a very great retinue and camels bearing spices and very much gold and precious stones. When she came to Solomon, she told him all that was on her mind. And Solomon answered all her questions; there was nothing hidden from Solomon which he could not explain to her. And when the queen of Sheba had seen the wisdom of Solomon, the house that he had built, the food of his table, the seating of his officials, and the attendance of his servants, and their clothing, his cupbearers, and their clothing, and his burnt offerings which he offered at the house of the Lord, there was no more spirit in her.

And she said to the king, “The report was true which I heard in my own land of your affairs and of your wisdom, but I ‘did not believe the reports until I came and my own eyes had seen it; and behold, half the greatness of your wisdom was not told me; you surpass the report which I heard.

Happy are your wives! Happy are these your servants, who continually stand before you and hear your wisdom! Blessed be the Lord your God, who has delighted in you ‘and set you on his throne.as king for the Lord your God! Because your God loved Israel and would establish them forever, he has made you king over them, that you may execute justice and righteousness.” Then she gave the king a hundred and twenty talents of gold, and a very great quantity of spices, and precious stones: there were no spices such as those which the queen of Sheba gave to King Solomon.

Moreover, the servants of Huram and the servants of Solomon, who brought gold from Ophir, brought algum wood and precious stones. And the king made of the algum wood steps for the house of the Lord and for the king’s house, lyres also and harps for the singers; there never was seen the like of them before in the land of Judah. And King Solomon gave to the queen of Sheba all that she desired, whatever she asked besides what she had brought to the king. So she turned and went back to her own land, with her servants. (2 Chronicles 9:1-12.)

In the New Testament we find only the following sentences of Jesus about Queen Sheba: “The queen of the South will arise at the judgment with the men of this generation and condemn them; for she came from the ends of the earth to hear the wisdom of Solomon, and behold, something greater than Solomon is here.” (Matthew 12:42 and Luke 11:31.)

In the Rabbinical traditions of the Jews, the account is similar to that of the Qur’an. The absence of the hud-hud, its return and its report about Sheba and its Queen, Solomon’s letter to her, the hud-hud’s manner of delivering that letter to her, the Queen’s holding a meeting of her ministers’ council her dispatch of an expensive gift to Solomon (peace be on him), her arrival in Jerusalem and her meeting with Solomon (peace be on him), her thinking that Solomon (peace be on him) was surrounded by a pool of water and her lifting up her skirt to enter the pool — all of. this is similar to the Qur’anic account. Where there are differences they pertain to Solomon’s response upon receiving the gift, the account of how the Queen’s throne was brought over from Jerusalem, and in Solomon’s gratefulness to God at every step, and in the eventual acceptance of the true faith by the Queen. A major difference is that in the Rabbinical traditions we find no reference to Solomon’s tawhid and God-consciousness and the worst detraction is the allegation that Solomon slept with the Queen of Sheba and begot an illegitimate child and that it was in this illegitimate lineage that Nebuchadnezzar, the King of Babylon, who would destroy Jerusalem, was born. (See The Jewish Encyclopedia, Vol. XI, p. 443.)

The truth is that a group of Jewish scholars have harbored enmity towards Solomon (peace be on him). They have accused him of violating the Commandments of the Torah, of his arrogance on account of his kingdom, of pride in his wisdom, of being a hen-pecked husband, of a luxuriant life-style and even of polytheism and idol-worship (See The Jewish Encyclopedia, Vol. XI, pp. 439-41.) Because of such propaganda, the Bible presents Solomon as a king rather than as a Prophet and that too as a king who, in violation of God’s command, loved several polytheistic women, and whose heart turned to other gods. (See | Kings 11:1-11.) The Qur’anic account, however, restores Solomon (peace be on him) to his rightful position. Such a shift should have been gratefully received by the Israelites for the Qur’an has removed all the filth that had been flung at these most venerable personages of Israel. How ungrateful then it is that the Israelites remain inimical to the Qur’an and to the Prophet (peace be on him) who brought it.