18. That is, the knowledge of the reality, the knowledge that whatever they have is not theirs but the gift of Allah and whatever rights they have been granted over those things should be used strictly according to Allah’s will. For, they will be held answerable before Allah, the real Owner, for the right and wrong use of those rights. This knowledge is the opposite of the ignorance in which Pharaoh was involved. The type of character built on the ignorance has been presented in the preceding verses. Now, in the following verses, the model of the character built on the knowledge is being presented. The sort of kingdom, wealth, power and grandeur were common on both sides. The Pharaoh had been given these as well as the Prophets David and Solomon. But the distinction of the ignorance and the knowledge built and molded them into entirely different personalities.

19. That is, “There were other believing, servants as well, who could be blessed with vicegerency. But it is only Allah’s favor, not due to any special quality in ourselves, that He has chosen us to be rulers over this kingdom.”

20. Succession here does not mean inheritance of wealth and properties, but the succession to the Prophet David (peace be upon him) in the prophethood and vicegerency. For the wealth and possessions, if at all transferred, could not be transferred to the Prophet Solomon (peace be upon him) only, because Prophet David (peace be upon him) had other children also. Therefore, this verse cannot be cited to refute the Hadith reported from the Prophet (peace be upon him), saying, “The inheritance left by us, the Prophets, is not divided as such. Whatever we leave behind is charity.” (Bukhari). And, “There is no heir to a Prophet. Whatever he leaves behind is divided among the needy and the indigent of the Muslims.” (Musnad Ahmad).

The Prophet Solomon (peace be upon him) was the youngest son of the Prophet David (peace be upon him). His Hebrew name Solomon is a synonym of Salim (rightminded, affable). He succeeded the Prophet David (peace be upon him) in 965 B.C. and ruled his kingdom for forty years, till 926 B.C. (For other details of his life and works, see( E.N. 74-75 of Surah Al-Anbiyaa). Our commentators have greatly exaggerated the vastness of his kingdom, and have held that he ruled over a large part of the world. The fact, however, is that his kingdom comprised only the present Palestine and Transjordan and a part of Syria.

21. There is no mention in the Bible that the Prophet Solomon (peace be upon him) had been taught speech of the birds and animals, though the Israelite traditions contain a reference to it.

22. That is, “Allah has bestowed on us all sorts of things.” This, however, should not be understood literally; it only means the abundance of the wealth and the means of life granted by Allah. This was not said proudly by Prophet Solomon (peace be upon him) but only to express his gratitude to Allah for His grace and bounty and favors.

23. The Bible does not either make any mention that there were jinns in the Prophet Solomon’s (peace be upon him) armies, and he took service from them; but the Talmud and the rabbinical traditions contain details of this. Some of the present-day writers have strained every nerve to prove that the words jinn and tair do not refer to the jinns and birds but to men who performed different duties in the Prophet Solomon's (peace be upon him) army. They say that the Jinn were the people of the mountain tribes whom Prophet Solomon (peace be upon him) had subdued and who performed tasks of great strength and skill under him; and tair implies cavalry which could move much faster than the infantry. But these are indeed the worst examples of misinterpreting the Quran. The Quran here mentions three distinct kinds of the army consisting of the men, the jinns and the birds, and all the three have been qualified by the prefix al (alif-lam) to denote a class. Therefore, al-jinn and al-tair could not be included in al-ins (the men), but could be two separate and different classes from the men. Moreover, a person who has a little acquaintance with Arabic cannot imagine that in this language the mere word al-Jinn could ever imply a group of the men, or al-tair as troops mounted on horses, nor could any Arab understand these meanings from these words. Calling a man a jinn because of some supernatural feat of his, or a woman a fairy because of her beauty, or a fast moving person a bird, does not mean that the words jinn and fairy and bird will henceforth be taken to mean a powerful man and a beautiful woman and a fast moving person respectively. These are only the metaphoric and not the real meanings of these words. In a discourse, a word is used in its figurative instead of its real meaning, and the listeners also will take it in that meaning, only when there exists in the context a clear pointer to its being figurative. What, after all, is the pointer in the context here from which one may understand that the words jinn and tair have been used not in their real and lexical meaning but in their figurative meaning? Contrary to this, the work and the state of a member each of the two groups that have been mentioned in the following verses, fall entirely against the purport of this interpretation. If a person does not want to believe in something stated in the Quran, he should frankly say that he does not believe in it. But it would be moral cowardice and intellectual dishonesty if one should force the clear words of the Quran to give the meaning that he wants them to give, and tells the world that he believes in what the Quran says, whereas he does not, in fact, believe in it but believes in his own distorted meaning.

24. This verse also has been greatly misconstrued by some commentators of the present day. They say that wad-in naml does not mean “valley of the ants”, but it is the name of a valley that was in Syria, and namlah does not mean an ant but it is the name of a tribe. Thus, according to them, the verse means this: “When the Prophet Solomon (peace be upon him) reached the valley of the ants, a Namilite said, O people of the Naml tribe ......” But this also is an interpretation which is not supported by the words of the Quran. Even if we took wad-in-naml to be the name of a valley and supposed that it was inhabited by the tribe of Bani an-Naml, it would be against the Arabic idiom and usage to speak of a member of the tribe as namlah. Although there are many Arab tribes which have been named after the animals, e.g. Kalb (dog), Asad (lion), etc. Yet no Arab would ever say in respect of a member of the Kalb or the Asad tribe: “A dog said, or a lion said, etc.” Therefore, it would be against the Arabic idiom to say in respect of a member of the Naml tribe: “An ant (namlah) said this.” Then a member of the Naml tribe’s warning the people of his tribe, saying, “O Namilites, get into your houses lest Solomon’s hosts should trample you down without even knowing it,” becomes meaningless, It has never happened that an army of men should have trampled down a group of men without knowing it. If the army has come with the intention of an attack, it would be useless for the other side to get into their houses, for in that case the invaders would follow them into their houses, and trample them more ruthlessly. And if the army is only on the routine march, it is just enough to clear off the way for it. Human beings may be harmed by the marching columns, but it can never happen that the soldiers on the march would trample down other men without knowing it. Therefore, if Bani an-Naml were a tribe of human beings, and one of its members were to warn his people, then in case of an attack, he would have said, “O Namilites, flee your houses and take refuge in the mountains lest Solomon’s armies should destroy you.” And in case there was no danger of an attack, he would have said, “O Namilites, clear off the way lest one of you should be harmed by the marching columns of Solomon’s armies.”

This error in the interpretation is on account of the Arabic idiom and the subject-matter. As for the name of the valley and the tribe of Bani an-Naml inhabiting it, it is a mere hypothesis for which there exists no scientific proof. Those who hold that wad-in-naml was the name of a valley have themselves pointed out that it had been so named because of the abundance of ants in it. Qatadah and Muqatil say, “It is a valley in the land of Syria where ants are found in abundance.” But in no book of history and geography and in no archaeological research it is mentioned that it was inhabited by a tribe called Bani an-Naml. Thus, it is merely a concoction that has been invented to support one’s own interpretation.

This story is also found in the Israelite traditions but its latter portion falls against the Quran as well as against the real dignity of the Prophet Solomon (peace be upon him). According to it, when the Prophet Solomon (peace be upon him) was passing through a valley which abounded in ants, he heard an ant calling out to the other ants to say, “Get into your holes, otherwise you will be trampled down by Solomon's hosts.” At this, Prophet Solomon (peace be upon him) displayed great vanity before the ant to which the ant said, “What are you? - the product of a mere sperm drop!” Hearing this the Prophet Solomon felt greatly ashamed. This shows how the Quran corrects the wrong traditions of the Israelites, and cleanses the filthy spots with which they had themselves branded the characters of their prophets. It is these traditions about which the Western orientalists shamelessly claim that the Quran has plagiarized them for its narratives.

Rationally also, it is not at all inconceivable that an ant should warn members of its own species of an impending danger and tell them to get into their holes. As for the question as to how the Prophet Solomon (peace be upon him) heard it, the answer is: It is not all difficult to understand the crude speech of an ant for a person whose senses can comprehend and receive a subtle message like the word of revelation.

25. “Bestow upon me that I may be thankful” means this: “O my Lord! The wonderful powers and abilities that You have given me are such that if I become even a little forgetful and heedless, I might transgress the bounds of service and be puffed up with pride and go astray. Therefore, O my Lord, bestow upon me so that I may remain grateful to You for all Your blessings instead of being ungrateful.”

26. “And admit me by Your mercy among Your righteous slaves” probably implies this: “I should be included among the righteous in the Hereafter and should enter Paradise along with them.” For a person who does righteous acts will automatically be righteous, but one’s entry into Paradise in the Hereafter cannot come about merely on the strength of one’s good works, but it will depend on Allah’s mercy. According to a Hadith, the Prophet (peace be upon him) once said, “Merely the deeds of any one of you will not enable him to enter Paradise.” It was asked, “In your case too, O Messenger of Allah?” He replied, “Yes, I also shall not enter Paradise only on the strength of my deeds, unless Allah Almighty covers me with His mercy.”

This prayer of the Prophet Solomon (peace be upon him) on this occasion becomes irrelevant if an-namal is taken to mean a tribe of human beings and namlah a member of that tribe. After all, there could be nothing extraordinary in the warning given by a member of a human tribe to the people of his tribe about the approaching troops of a powerful king that it should have induced the king to make such a prayer to Allah. However, a person having such a wonderful power of comprehension that he may hear the speech of an ant from a distance and also understand it, is certainly something extraordinary, which can involve a person in self-conceit and vanity. In such a case only the prayer of the Prophet Solomon (peace be upon him) can be relevant.

27. That is, the birds whose troops, as mentioned above, were included in the armies of Prophet Solomon (peace be upon him) like the troops of the men and jinns. It is just possible that the Prophet Solomon (peace be upon him) had employed them for communicating messages, hunting and performing other such services.

28. Some people of the modern time say that the hud-hud (hoopoe) does not mean the bird commonly known by this name, but is the name of a man who was an officer in the army of Solomon. This claim is not based on any historical research in which they might have found a person named hud-hud included in the list of the officers of the government of the Prophet Solomon (peace be upon him), but they base their claim on the argument that the custom of naming human beings after animals is prevalent in Arabic as in other languages and was also found in Hebrew. Moreover, the work that has been ascribed to the hud-hud in the following verses and its conversation with the Prophet Solomon (peace be upon him) can, according to them, be only performed by a human being. But if one keeps in view the context in which this thing occurs in the Quran, it becomes evident that this is no commentary of the Quran but its distortion. After all, why should the Quran put the intellect and intelligence of man to the test by using enigmatic language? Why should it not clearly say that a soldier of the Prophet Solomon’s (peace be upon him) cavalry, or platoon, or communication department, was missing, whom he ordered to be searched out, and who came and gave this news and whom he dispatched on such and such a mission? Instead, it uses such language that the reader, from the beginning to the end, is compelled to regard it as a bird. Let us, in this connection, consider the parts in their sequence as presented in the Quran.

First of all, Prophet Solomon (peace be upon him) expresses his gratitude to Allah for His this bounty: “We have been taught the speech of the birds.” In this sentence, firstly, the word tair has been used absolutely which every Arab and scholar of Arabic will take in the meaning of a bird, because there is nothing in the context that points to its being figurative; secondly, if tair implied a group of men and not a bird, the word language or tongue would have been used concerning it and not speech. Then, a person’s knowing the tongue of another people is not so extraordinary a thing that it should be specially mentioned. Today there are among us thousands of men and women, who can speak and understand many foreign languages. This is in no way an unusual achievement which may be mentioned as an extraordinary gift of God.

Then the Quran says, “For Solomon (peace be upon him) were gathered hosts of jinns and then and birds.” In this sentence, firstly, the words jinn and ins (men) and tair have been used as names for three well-known and distinct species denoted by these words in Arabic. Then they have been used absolutely and there is nothing in the context that may point to any of them being used metaphorically, or as a simile, because of which one may take them in another meaning than their well-known lexical meaning. Then the word ins has occurred between the words jinn and tair which does not allow taking it in the meaning that the jinn and the tair were, in tact, two groups included in the species of ins (men). Had this been meant the words would have been: ul jinn wat-tair min-al-ins and not min-al-jinn wal-ins wat-tair.

A little further on, the Quran says that the Prophet Solomon (peace be upon him) said this when during his review of the birds he found the hud-hud missing. If the tair were human beings and hud-hud also was the name of a man, a word or two should have been there to indicate this so that the poor reader should not have taken the word for a bird. When the group being mentioned is clearly of the birds and a member of it is called hud-hud, how can it be expected that the reader will of his own accord understand them to be human beings?

Then the Prophet Solomon (peace be upon him) says, “I will punish him severely, or even slaughter him, unless he presents before me a reasonable excuse.” A man is killed, or hanged, or sentenced to death, but never slaughtered. Some hard-hearted person may even slaughter another person out of vengeance, but it cannot be expected of a Prophet (peace be upon him) that he would sentence a soldier of his army to be slaughtered only for the offense of desertion, and Allah would mention this heinous act of the Prophet (peace be upon him) without a word of disapproval.

A little further on, we shall again see that the Prophet Solomon (peace be upon him) sends the same hud-hud with a letter to the queen of Sheba and tells him “to cast it before her”. Obviously, such an instruction can be given to a bird but not at all to a man when he is sent as an envoy or messenger. Only a foolish person will believe that a king would send his envoy with a letter to the queen of another country and tell him to cast or throw it before her. Should we suppose that the Prophet Solomon (peace be upon him) was not aware of the preliminary social etiquette which even common people like us also observe when we send our servant to a neighbor? Will a gentleman tell his servant to carry his letter to the other gentleman and throw it before him?

All these things show that the word hud-hud here has been used in its lexical meaning, showing that he was not a man but a bird. Now, if a person is not prepared to believe that a hud-hud can speak those things that have been ascribed to it in the Quran, he should frankly say that he does not believe in this narrative of the Quran. It is sheer hypocrisy to misconstrue plain and clear words of the Quran according to one’s own whims only in order to cover up one’s lack of faith in it.

29. Sheba were a well-known commercial people of southern Arabia, whose capital city of Marib lay about 55 miles to the north east of Sana, the present capital of Yaman. They rose to power after the decline of the Minaean Kingdom in about 1100 B.C. and flourished for a thousand years in Arabia. Then in 115 B.C. they were replaced by the Himyarites, the other well-known people of southern Arabia, who ruled Yaman and Hadramaut in Arabia and Habash in Africa. The Sabaeans controlled the whole trade that passed between eastern Africa, India, the Far East and Arabia, as well as Egypt, Syria, Greece and Rome. That is why they were famous for their wealth in the ancient times; so much so that according to the Greek historians they were the richest people of the world. Besides trade and commerce, another great reason for their prosperity was that they had built dams here and there in their country to store rainwater for irrigation purposes, which had turned their whole land into a veritable garden. The Greek historians have made mention of the unusual greenery of their country; and the Quran also refers to it in (Surah Saba: Ayat 15). The statement of the hud-hud, “I have obtained knowledge of things of which you have no knowledge”, does not imply that the Prophet Solomon (peace be upon him) was wholly unaware of Saba. Obviously, the ruler of Syria and Palestine whose kingdom extended to the northern shores of the Red Sea (Gulf of Aqabah), could not be unaware of a people who ruled the southern shores (Yaman) of the same Red Sea, and who also controlled an important pan of the international trade. Moreover, according to Psalms, Solomon’s father, Prophet David (peace be upon them), knew Saba. We find the following words of his prayer in Psalms.

“Give the king thy judgment, O God, and thy righteousness unto the king’s son (i.e. Solomon). The kings of Tarshish and of the isles shall bring presents: the kings of Sheba and Seba (i.e. of Yaman's and Habash’s branches) shall offer gifts.”

Therefore, what the hud-hud means to say is this: “The knowledge of the things I have seen with my eyes in the central city of the Sabaeans has not yet reached you.”

30. This shows that the people of Saba at that time followed the religion of sun-worship, which is also supported by the ancient traditions of Arabia. Ibn Ishaq has cited the genealogists saying to the effect that Saba have in fact descended from an ancestor whose name was Abd Shams (slave of the sun, or sun-worshiper) and title Saba. This is supported by the Israelite traditions as well. According to these when the hud-hud arrived with the Prophet Solomon’s (peace be upon him) letter, the queen of Sheba was going for the worship of the sun-god, and it threw the letter on the way before the queen.

31. The style shows that the sentences from here to the end of the paragraph are not a part of the hud-hud’s speech but its speech ended with: “they prostrate themselves before the sun”, and these words are an addition by Allah to its speech. His opinion is supported by the sentence: “He knows all that you conceal and reveal.” These words give the impression that the speaker and the addressees here are not the hud-hud and the Prophet Solomon (peace be upon him) and his courtiers respectively, but the speaker is Allah and the addressees the mushriks of Makkah, for whose admonition this story has been related. From among the commentators, Allamah Alusi, the author of Ruh-al-Maani, also has preferred the same opinion.

32. That is, Satan has made them believe that earning the worldly wealth and making their lives more and more grand and pompous is the only real and best use of their mental and intellectual and physical powers. Apart from these, they need not think seriously of anything else: they need not bother themselves to see whether there was any factual reality behind the apparent life of the world or not. And whether the basis of their religion, morality, culture and system of life accorded with that reality or went utterly against it. Satan satisfied them that when they were making adequate progress in respect of wealth and power and worldly grandeur, they had no need to see whether their beliefs and philosophies and theories were correct or not, for the only proof of their being correct was that they were earning wealth and enjoying life to their hearts content.

33. That is, He is bringing continuously into existence those things which before their birth were hidden here and there. He is bringing out continuously countless kinds of vegetation and minerals from the bowels of the earth. He is manifesting from upper space such things as could not even be conceived by the human mind before their manifestation.

34. That is, His knowledge embraces everything, the open and hidden are alike for Him. He is aware of everything. By citing these two attributes of Allah the object is to impress that if they had not been deluded by Satan, they could have seen the right way clearly. They could have perceived that the hot burning sphere of the sun which has no sense of its own existence, did not deserve to be worshiped but worship was due to Him alone who is the All-Knowing and the All-Wise Being, and whose power is bringing into existence new and ever new phenomena every moment.

35. This is one of the verses of the Quran, where its recital makes it obligatory to perform a Sajdah (prostration), and there is a consensus on this of the Muslim jurists. The object of performing a Sajdah here is that a believer should set himself apart from the sun-worshipers and should declare by his action that he does not regard the sun but Allah Almighty alone as his Deity and Lord.

36. Here ends the role of the hud-hud (hoopoe). The rationalists deny its being a bird for the reason that a bird could not possibly be endowed with such powers of observation, discrimination and expression that it should pass over a country and should come to know that it is the land of Saba, it has such and such a system of government, it is ruled by a certain woman, its religion is sun worship, that it should have worshiped One God instead of having gone astray, and then on its return to the Prophet Solomon (peace be upon him) it should so clearly make a report of all its observations before him. Due to these very reasons the open atheists object that the Quran is a book of fables and legends; then those who try to interpret the Quran rationally misconstrue its clear words in order to prove that the hud-hud was not at all a bird but he was a man. But the question is: What scientific information do these people have by which they could tell, with absolute certainty, what powers and abilities do the different species of animals and their different individuals have? The information that they possess only consists of the results inferred from the grossly insufficient observation made by them of the life and behavior of the animals. In fact, man has not so far been able to know through any certain means what different animals know and what they see and hear, and what they feel and think and understand, and how the mind of each one of them works. Yet, whatever little observation has been made of the life of the different species of animals, it has revealed some of their wonderful abilities. Now, when Allah, Who is the Creator of these animals, tells us that He had taught the speech of the birds to one of His Prophets and blessed him with the ability to speak to them, and the Prophet’s taming and training had so enabled a hud-hud that it could make certain observations in the foreign lands and could report that to the Prophet, we should in fact, be prepared to revise our little knowledge about the animals in the light of Allah’s statement. But, instead, we commit the folly of taking our insufficient knowledge as the criterion and belie this statement of Allah or distort it out of its true meaning.

37. That is, “The letter is important for several reasons: (1) It has reached me in an unusual way. Instead of an envoy it has been brought and dropped at me by a bird. (2) It is from Solomon, the great ruler of Palestine and Syria. (3) It begins with the name of Allah, the Compassionate, and Merciful, which is an unusual way of correspondence and is not followed by any kingdom in the world. (4) Then, it is also unusual that a letter should be written only in the name of Allah, the Exalted, spare from all other gods and goddesses. (5) The most important thing in it is that it quite clearly and plainly invites us to give up rebellion and adopt obedience and present ourselves before Solomon in submission (or as Muslims).” “Come to me in submission” can have two meanings: (1)

“Present yourselves in submission”; and (2) “present yourselves as Muslims (after embracing Islam).” The first meaning is in accordance with the Prophet Solomon’s (peace be upon him) position as a ruler, and the second with his position as a prophet. Probably this comprehensive word was used in order to convey both the meanings through the letter. The same sort of invitation has always been extended by Islam to independent nations and governments that they should either accept Islam and become equal partners in the Islamic system of life, or surrender political independence and submit to the system of Islam and pay Jizyah.