48. SURAH AL-NAML – Presentation of Islam and Quran

INTRODUCTION TO SURAH AL-NAML

Surah al-Naml is considered to have been revealed in Mecca in the 48th verse. It is named after the word “النّملneml” in verse 18. The surah is also called “Surah Suleiman” because it contains information about the prophet Solomon. Surah al-Naml follows Surah Shu’ara in the order of its revelation, and in the official Mushaf it is placed after Surah Shu’ara.

The main subject of the surah is again the Qur’an, briefly featuring scenes related to the gathering on the Day of Judgment and the moments of the Hour, warning insensitive infidels and deniers, and presenting the situations of those around the prophets Musa, Suleiman, Salih, and Lut as lessons. The surah begins with the Qur’an and ends with the Qur’an.

Meaning of verses:

^1-3Ta/9, Sin/60. These are the Ayat of the Qur’an, an explicit book/the book which clarifies sent as a guide to the righteous path and a bringer of good tidings to those believers who establish Salah [establish and maintain the institutions that support financially and spiritually; enlighten the community], give zaqah; the tax that the believers sincerely give as a liability of belief and duty of servitude so that the religion of Allah may be spread, maintained and Salah may be established and certainly believe in Akhirat [Afterlife].

⁴Surely, those who do not believe in Akhirat [Afterlife]; We have made their deeds pleasing to them so they wonder.

⁵They are the ones for whom will be the worst punishment and they are the ones who will be the greatest losers in Akhirat [Afterlife].

⁷When Moses said for those close to him: “I have sensed a fire; miserable condition of Israelites. I hope that I will bring you an information from that distress or I will bring a piece from that distress so you may support my ancestry, you may save them from fire.”

^8-12And when he arrived to it; fire; distress; when he decided to remove this distress, those who are in distress; and those who are out of distress are blessed. And Allah, Rabb of all universes is purified from all deficiencies!

And he was called: “O Moses! Surely, I am Allah Who is the most exalted, the most powerful, the most honorable, the invincible/the subduer, the best law maker, the One Who precludes corruption best/makes incorruptible!

And bring forward your knowledge! – When he saw it which causes to move like an invisible entity, he fled away. – O Moses, do not fear! Indeed I; the messengers do not fear in My presence. But whoever does wrong; acts against his own good, then turns it to good after evil, indeed I am very forgiving, the possessor of much mercy. –

And engage the power within your chest, in nine Ayat [evidences/signs] you will come out to Pharaoh and his people flawlessly and perfectly. Indeed, they are a transgressing people”.

¹³And when Our Ayat/evidences/signs came to them in broad light, they said “This is an explicit illusion, a deception”.

¹⁴And while their selves were completely convinced with these, they consciously denied them for they did wrong; acted against their own good by associating others with Allah and because of their arrogance. – Look how was the end of the corrupters! –

***

¹⁵And surely We gave knowledge to David and Solomon. They both said: “All praise is to Allah Who has favored us over many of His believing servants!”.

¹⁶And Solomon inherited David. And Solomon said: “O people! We have been taught the logic of birds [interpreting their voices, behaviors] and we have been given from everything”. – Indeed this is a clear bounty. –

¹⁷And gathered for Solomon was an army of natives and foreigners and birds. – Then they are transferred in order. –

¹⁸And when they arrived at the Valley of Ants, an ant said: “O ants! Enter your homes so Solomon and his armies will not crush you unknowingly!”.

¹⁹And Solomon smiled over the word/decision of the female ant. And he said: “My Rabb! Grant me to commit righteous deeds to please You for all blessings You have bestowed me and my parents, and admit me in Your righteous servants with Your mercy”.

^20,21And Solomon looked through the birds and said: “Why can I not see Hoopoe? Or has he become of the absents? I will definitely punish him with a severe punishment or I will suffocate/devastate him or he will have to bring me an explicit evidence/power”.

^22-26Meanwhile Hoopoe made an expectation whose acceptance is not that long and said: “I have learned about something you do not know. I have brought you a true and important news from Sheba. Surely, I have found a woman who rules the people of Sheba, who has been bestowed everything and possesses a great throne. I have found her and her people worshipping the sun from among those that are inferior to Allah. And satan made what they do pleasing to them and led them astray from the righteous path so they may not submit/worship Allah, Who brings forth what is hidden within the heavens/universe and the earth, Who knows what you conceal and what you disclose. For this reason, they do not follow the righteous path which is guided. – Allah is the One except Whom there is no deity, He is the owner of the great throne – “.

^27,28And Solomon said: We will see if you have said the truth or you are of the liars. Take my letter to them then leave them and see what they will return”.

^29-31Having received the letter from Solomon, the queen of Sheba said: “O chiefs! Indeed, an honorable/noble letter was delivered to me. Surely, that letter is from Solomon and it surely is in the name of Allah, Who shows great mercy on the earth to all living beings that He created, is the possessor of vast mercy Who says ‘Do not be arrogant towards me, come to me in submission/as Muslims’”.

³²And the queen said: “O chiefs! Give me ruling in this affair of mine. Until you witness me, I would not make my decision”.

³³Chiefs said: “We have power and we are the ones who know very well how to fight, but command is yours; then think what you will command!”.

^34,35And the Queen said: “Surely when kings enter a city they immediately demolish it and humiliate the chiefs of the people of that city. So, they will do the same. I will send them a gift and see what messengers will bring back!”.

^36,37When messenger came to Solomon, Solomon said: “Do you want to help me with wealth? Look, what Allah has given me is better than what He has given you. Yet you brag with your gift. Turn back to them; let them know well that We will come to them with such armies against which they can never win and drive them out, humiliated and scorned!”.

³⁸And Solomon said: “Chiefs! Which of you would bring her throne to me before they come to me in submission?”.

³⁹A powerful and strong man among the strangers said: “I will bring it to you before you leave your throne. And indeed, I am powerful and trustworthy about that”.

⁴⁰Said one who has knowledge from the Book: “I will bring it to you before your glance returns to you”

When Solomon saw the throne of queen by himself, he said: “This indeed is a favor from my Rabb to test me if I will repay for the blessings I was given or I will be ungrateful. And whoever repays for what he is given, repays for himself. And whoever is ungrateful; indeed my Rabb is free of need and is generous”.

⁴¹And Solomon said: “Make her throne unrecognizable for her [treat her as an ordinary one], and we will see if she will be of those who follows the guided path or she will be of those who do not follow the guided path [let us see if she is honest in being a Muslim]!”.

⁴²When the queen arrived, it was said: “Is your throne like this?”. And the Queen said: This may be it. And we were given knowledge before it and we have been Muslims”.

⁴³And that which she worshipped from among those that are inferior to Allah had averted her. Indeed, she was from a people of infidels; who consciously denied the divinity of Allah and the fact that He is Rabb.

⁴⁴It was said to the queen, “Enter the palace/pure religion where is nothing concealed, obscure and all things are shown clearly!”. Then, when the queen saw the pure religion, she calculated over and over in depth, examined and explained all her secrets in her life. Solomon said: “This is the pure religion obtained from the revelations of Allah”. And the Queen said: “My Rabb! I have truly been acting unjustly to myself. With Solomon, I have become Muslim for Allah, Rabb of all universes”.

⁴⁵Indeed, We sent to Thamud their brother Salih as a messenger, saying ‘worship Allah’. They became two groups disputing each other at once.

⁴⁶Salih said: “O my people! Why do you want to hasten evil before good? Why do you not ask Allah for forgiveness so that you will be shown mercy?”.

⁴⁷They said: “We consider you and those who are with you an ill omen”. Salih said: “Your ill omen is with Allah. Rather, you are a people who throw themselves into the fire/who are being tested”.

⁴⁸And in that city was a group of Nine people who caused corruption on the earth, who did not amend. ⁴⁹Swearing to each other by Allah, they said: “We will raid him and his family by the night, and then say to his close people who will defend his rights that ‘we have not witnessed the destruction of that family/we were not there during that event and we surely are truthful’”. ⁵⁰And they set such a trap and indeed We recompensed them with such a recompense that they did not perceive.

⁵¹Look! How was the end of their trap, We indeed destroyed them and all their people. ⁵²Here are their houses roofs of which were collapsed and abandoned due to their wrong deeds they committed by associating others with Allah. Indeed, there is an evidence/a sign in this for a people who know.

⁵³And We saved those who believed and entered under the guardianship of Allah.

***

^54,55And We sent Lot to his people as a messenger. When he said to his people: “Will you continue to commit that transgression/immorality while you see? Will you approach to men, who are lesser than women in lust, instead of women? Truly you are a people behaving ignorantly!”.

⁵⁶Then the answer of his people was only that they said, “Drive the family of Lot out from your city; look, they are those who want to keep pure!”.

⁵⁷Then We saved him and all people close to him, except his inharmonious and incompatible wife whom We had determined to remain behind. ⁵⁸And We rained such a rain upon them! How evil was the rain of those who had been warned!

⁵⁹Say: “All praise is to Allah; no one else may be praised. Well-being and safety is to His servants whom He has chosen and purified. Is Allah better or that which they associate with Allah?”.

⁶⁰Is that which they associate with Allah better or the One Who formed the heavens/universe and the earth, Who sends down water from the sky for you? Then with that water We made grow beautiful gardens which you could not have grown even one of its trees. Is there any other deity with Allah? Rather, they are a people who continue to do wrong; act against their own good by associating others with Allah.

⁶¹Is that which they associate with Allah better or the One Who made the earth a shelter, formed rivers within it, placed firmly set mountains for it and placed a barrier between two seas? Is there any other deity with Allah? Quite contrary, most of them do not know.

⁶²Is that which they associate with Allah better or the One Who responds to one who is depressed when he calls upon Him and removes the evil, the One Who appoints you as the successors of the earth? Is there any other deity with Allah? You think so little!.

⁶³Is that which they associate with Allah better or the One Who guides you in the darkness of the land and the sea, the One Who sends winds as the bringer of good tidings before His mercy? Is there any other deity with Allah? Allah is high above than those that they associate with Him.

⁶⁴Is that which they associate with Allah better or the One Who began the formation, and then will return it and the One Who provides you both from the sky and the earth? Is there any other deity with Allah? Say: “If you are truthful, bring your solid proof!”.

⁶⁵Say: “No one but Allah knows the unseen, the unheard, the unfelt, the past and the future in the heavens/universe and on the earth. And they do not perceive when they will be resurrected.

⁶⁶In fact, their knowledge about Akhirat [Afterlife] comes one after another. But they have an uncertain, insufficient knowledge about it. More accurately, they are blind to this.

^67,68Those infidels; those who consciously deny the divinity of Allah and the fact that He is Rabb said: Will we really be resurrected after we and our ancestors have become dust? Indeed, this threat of punishment and resurrection was made to our ancestors before us. This is nothing but the legends of the former ones”.

⁶⁹Say: “Travel through the earth and see how was the end of the criminals!”.

–⁷⁰Do not grieve for them and do not be in distress because of the plots they conspire! –

⁷³And surely, your Rabb is possessor of great bounty for the people but most of them do not repay for what they have. ⁷⁴And indeed, your Rabb certainly knows what their hearts conceal and what they disclose.

⁷⁵And there is nothing concealed in the heavens/universe and on the earth which is not in an explicit book.

⁷⁶Surely, this Qur’an explains Israelites most of that over which they disagree.

⁷⁷And indeed, the Qur’an is a guidance and a mercy for the believers.

⁷⁸Surely your Rabb implements His judgment among them. And Allah is the most exalted, the most powerful, the invincible/the subduer, the One Who knows very well.

⁷⁹So rely on Allah, you are indeed upon explicit truth.

⁸⁰Indeed, you can not make the dead listen and make the deaf hear the call when they turn their backs and flee.

⁸¹You are not the one to take the blind from the astray they have fallen into and guide them to the righteous path; you will only make those who believe in our Ayat – and they are the ones who have submitted – hear.

⁸²And when the Word is fulfilled, We will bring out a moving and speaking creature made of earth/substance that will tell/explain them that the people did not believe in Our Ayat as they should have.

⁸³And the day when We will gather a group from every community with a leader, who denied Our Ayat/evidences/signs, they will be arrested and set in rows.

⁸⁴And when they arrive, Allah will say: “Did you deny My Ayat/evidences/signs even though you did not comprehend them in knowledge? Or what were you doing?

⁸⁵And for they did wrong by associating others with Allah, the Word¹⁷⁷ will be fulfilled against them, now they will not speak.

⁸⁶Have they not seen that We created the night so they may rest and created the day bright so it may improve thinking by shedding a light and being beneficial. Indeed, there are definitely evidences/signs in this for a people who believe.

⁸⁷And on the day when the Sur will be blown, whoever in the heavens/universe and on the earth will be terrified, except for those whom Allah wills. And they all will come to Him, having lost their values.

⁸⁸And you see the mountains; you think that they are rigid, still. But they pass as the passing of clouds as the work of Allah Who perfected all things. Indeed, He is all aware of what you do.

⁸⁹Whoever brings a good, there will be a better one than what he brought for him/there will be a good for him for what he brought. And they are the ones who will be safe from fear on that day.

⁹⁰And whoever comes with evil, their faces will be overturned in the fire. – Will you be recompensed for other than what you did? –

⁷¹And they say: If you are truthful, when is this promise being said as a threat/the punishment?”.

⁷²Say: “Some of it on which you hasten on may already have caught you”. ^91-93Say: “I have been commanded to worship only Rabb of Mecca, Who is the owner of all and Who made here untouchable. And I have been commended to be a Muslim and to recite and follow the Qur’an. Whoever follows the righteous path he is guided, will follow the righteous path only for himself; and whoever goes astray; ‘I am only of the warners.’ And all praise is to Allah; no one else may be praised. He will show you His Ayat/evidences/signs and you will know them”.

– And your Rabb is not unaware of what you do. –

Analysis of Verses

Verses 1-3:

This surah also begins with the truncated/disjoint letters that we have explained many times before. However, the letters “ṭa” (ط) and “sin” (س) at the beginning of the surah do not appear as an independent verse—as the truncated letters do in some other surahs—but rather as part of a verse. As we have always maintained, the interpretation of the letters “ṭa” and “sin”—which correspond to the numbers 9 and 60 according to the Abjad system (a method from a time when numbers were expressed by letters rather than by numeric symbols)—remains a task for those committed to understanding the Qur’an.

In verse 1, where the text states, ” These are the Ayat of the Qur’an, an explicit book/the book ” the Qur’an is presented in two aspects: its recited form and its written form. In essence, both refer to the same thing. A similar expression can be found in Surat al-Hijr.

¹Alif/1, Lam/30, Ra/200. These are the Ayat of the Book and an explicit Qur’an/Qur’an that clarifies.

(Al-Hijr/1)

However, as seen above, in the Hijr surah, “Book” is mentioned first, and then “Qur’an,” which is different from here.

The word “zakah” in the 3rd verse is the first occurrence of the word “zakah” in Meccan verses. Although this word also appears in the 20th verse of the Muzzammil surah, which was revealed in the third order among Meccan surahs, the 20th verse of the Muzzammil surah is Medinan, and its placement there is a result of the Companions’ arrangement.

The fact that the command of “Zakah” was given during a period when Muslims were not yet organized and that the command was given indirectly, indicates that the practice of “Zakah” also existed in previous societies. Contrary to what some claim, it is not accurate, in our view, to argue that the term “Zakah” here refers to moral purification. Because in the Qur’an, where moral purification is intended, the concept of “tazkiya [purification]” is expressed in the sentence with the bare form of the verb “zaka” and its derivatives; whereas in places where “Zakah” is concerned, the verb “i’ta [to give]” is added next to the word, thus phrased as “give Zakat.” Moreover, as can be understood from the expression, “to those believers who establish Salah [establish and maintain the institutions that support financially and spiritually; enlighten the community], give zaqah; the tax that the believers sincerely give as a liability of belief and duty of servitude so that the religion of Allah may be spread, maintained and Salah may be established and certainly believe in Akhirat [Afterlife]” the believers here are being encouraged to establish salah and give Zakah.

Although the Qur’an is inherently a guide for all people, this guidance is specified for the believers in the 2nd verse, and the Qur’an is described as “a guide … to those believers.” The reason for this is that the term “guide” in the verse is mentioned alongside “glad tidings.” For all the glad tidings contained in the Qur’an are exclusive to the believers. Indeed, it is generally the believers who benefit from the Qur’an:

¹⁷⁵As for those who believe in Allah and hold tight onto the explicit light; Allah will admit them into a mercy from Himself and into abundant blessings as an extra bounty and He will guide them to Himself as a straight path.

(An-Nisa/ 175)

⁴⁵You are only a warner for those who fear the hour of Qiyamat [Resurrection] in awe with respect, love, knowledge.

(An-Nazi’at/45)

⁷⁶And Allah increases the guidance for those who follow the righteous path they are guided. And persistent amendatory deeds are better in the sight of your Rabb in terms of reward and better in consequence.

(Maryam/76)

And Ya Sin/ 11, Fussilat/ 44, Maryam/ 97, An’am/ 110.

The Qur’an [revelation] benefits the believers and increases the disbelief of the infidels:

²²And your God is the One God. And as for those who do not believe in Akhirat [Afterlife]; their hearts work for preventing it to be known and they are the ones who think highly of themselves.

(Nahl/ 22)

^73,74And surely, you invite them to a straight path. And those who do not believe in Akhirat [Afterlife] are definitely the ones who have gone astray from this path.

(Mu’minun/ 73, 74)

And Furqan/ 60, Ma’ida/ 64, Ma’ida/ 68, Isra/ 41, Isra 60,82, Fatir/ 42, Hud/101, Noah/6.

Verses 4, 5:

⁴Surely, those who do not believe in Akhirat [Afterlife]; We have made their deeds pleasing to them so they wonder.

⁵They are the ones for whom will be the worst punishment and they are the ones who will be the greatest losers in Akhirat [Afterlife].

After emphasizing in the previous verse that belief in the Hereafter is one of the requirements of being a believer, the 4th verse explains the reason why people do not believe in the Hereafter. It states that people fail to believe in the Hereafter because their own deeds appear adorned to them—that is, they consider what they do, to be pleasing, beautiful, and correct. This innate tendency of human beings to regard their own actions as good and right has been mentioned many times in the Qur’an, and our Lord, who created His servants with this trait for the purpose of testing, has repeatedly warned people by making them aware of this inherent inclination.

However, it is necessary to correctly understand that this trait is innate. As in the following verse, our Lord attributes the act of “adornment” to Himself:

¹⁰⁸And do not insult those whom they invoke from among those that are inferior to Allah so they will not insult Allah without knowledge by transgressing. Thus We made pleasing the deeds of every people with a leader. Then their return is to their Rabb. Then He will inform them about what they did.

(Al-An’am/ 108)

However, there are verses in which this act is attributed to the devils:

³⁸We manipulated/destroyed the people of Ad and Thamud. Their manipulation/destruction has been clear to you from their lands. And satan made their deeds pleasing to them and averted them from the path. Yet, they were those who saw and understood.

(Al-Ankabut/ 38)

⁴³And when Our harsh punishment came to them, should not have they humbled themselves? But their hearts hardened and satan made that which they were doing attractive to them.

(Al-An’am/ 43)

⁶³By Allah, We indeed sent messengers to some peoples before you then satan made their deeds attractive to them. And this day, satan will be their familiar who protects, guides. There will be a painful punishment for them.

(An-Nahl/63)

Our Lord’s attribution of the act of adornment to Himself is actually from the perspective of creation, while the one who performs this action is the servant himself. For a proper understanding of how people’s deeds are made to appear adorned to them, we recommend reading the section titled “Allah’s Sealing and Stamping of Hearts” in the analysis of Surah At-Tin. ^[1]

From the Quranic verses revealed so far, it is understood that belief in the Hereafter is an “indispensable” principle of faith, and whoever believes in Allah necessarily believes in the Hereafter. The point emphasized in the 4th verse is that those who do not believe in the Hereafter will not follow the path taught by the Quran. Because the standards of those who disbelieve in the Hereafter are limited their perspective to what is seen in this world. They evaluate the benefit and harm of an action only by its worldly consequences, and they never accept any advice or guidance that aims to make this evaluation by considering gains or losses in the Hereafter.

Regarding the expression “worst punishment” mentioned in the 5th verse, no explanation is given about the form, timing, or location of the punishment. However, from hundreds of verses in the Quran, it is understood that punishment is a phenomenon with both physical and psychological aspects, and it can be applied both individually and collectively. This physical or psychological punishment can occur in this world, at the moment of death, as well as on the Day of Judgment and in Hell.

Verse 6:

⁶Indeed, this Qur’an is being imposed in you by Allah, the One Who is law maker and the One Who knows best.

It will be recalled that in our analysis of Surah Shu’ara, we pointed out that this verse is neither semantically nor technically connected to the passage in which it appears, and that it should be placed after verses 221-223 of Shu’ara. (To see the appropriateness of the verse in the suggested location, you may refer to our analysis of verses 221–223 of Surah Ash-Shu’ara.)

Verses 7-14:

And engage the power within your chest, in nine Ayat [evidences/signs] you will come out to Pharaoh and his people flawlessly and perfectly. Indeed, they are a transgressing people”.

¹³And when Our Ayat/evidences/signs came to them in broad light, they said “This is an explicit illusion, a deception”.

In these verses, very briefly, the events from the first revelation given to the Prophet Musa up to the destruction of Pharaoh and his army are mentioned. It is clearly evident that this brief reminder-style narration aims to impart a lesson. The state of Pharaoh and his company, who arrogantly turned to oppression instead of believing in the face of miracles, is particularly striking in the passage. Their condition constitutes the first concrete example of those—introduced in the 4th verse—whose deeds are made appealing to them:

^45,46And then We sent Moses and his brother Aaron/made them messengers to Pharaoh and his chiefs with Our Ayat/evidences/signs and an explicit authority. Thereafter, they were arrogant and became a people who acted haughtily.

(Al-Mu’minun/ 45-46)

This situation of Pharaoh and his followers is similar to the statements in the previous verses in Surat Fatir:

^42,43And they swore by Allah with all their strength that if warner, a prophet came to them, they would definitely be more on the righteous path than other peoples with a leader. Despite this, whenever a warner came to them, this only increased their hatred in terms of an arrogance and plotting of evil on the earth. But, evil plot encompasses only its own schemers. Then, do they expect other than the laws of the former ones/what was implemented upon them? Therefore, you will never find any change in the implementation of Allah. And you will never find any alteration in the implementation of Allah.

(Fathir/ 42-43)

Regarding the expression “تَصْطَلُون (tastalune)” in the seventh verse, information was provided in the analysis of Al-Qasas/29.

Here, reference is made to the life-giving and blessing-bringing nature of revelation. Indeed, through the revelations given to Musa (Moses), the Children of Israel and other communities attained salvation.

In the eighth verse, the descriptions of “the person in the fire and beside him,” “those in distress,” and “those free from distress” refer, with the Prophet Musa at the center, to the people who would believe in him and gather around him, and it is stated that they were blessed.

The word “تهتزّ (tehtezzu)” in the original text of An-Naml/10 and Al-Qasas/30 is often mistranslated as “it moves, it writhes.” ^[2] The actual meaning of the word is “to cause movement.” Here, the movement is not that of the staff/scepter itself, but rather its being made to move, its being put to much work. This explains that the accumulation referred to as the “staff”—that is, the revelations—brought much responsibility upon Musa, forcing him to work hard. Due to the abundance and difficulty of the task, Musa tried to avoid this work.

In the 10th verse, the expression “When he saw it which causes to move like an invisible entity, he fled away.” indicates that Musa (Moses) disliked the duty of prophethood, feared it, and did not wish to undertake it. This flight of Musa was also mentioned in Surah Al-Qalam. Although the “companion of the fish/distressed” (صاحب الحوت, sahib al-hut) in Surah Al-Qalam is commonly understood to refer to the Prophet Yunus (Jonah), Musa is also sahib al-hut “companion of the fish/distressed.” That Musa was a “companion of the fish/distressed” is mentioned in Al-Kahf/61-63, and his flight is explained in those verses.

⁴⁸Then be patient for the decision of your Rabb, do not be like the one who was in distress14. When he called out his Rabb while he was once very distressed. 49If a favor from his Rabb had not reached to him, he would have had useless, vain, meaningless life as he was condemned. 50However, his Rabb chose him and made him one of the righteous.

(Al-Qalam/ 48-50)

The exception in the 11th verse is a “connected exception” (istisna-i muttasil), and the meaning of the sentence is as follows: “the messengers do not fear in My presence. But whoever does wrong”

Here, reference is made to the murder Musa committed in his youth. It is entirely natural for Musa to fear due to his past sin, but our Lord forgave Musa, who had committed wrongdoing:

¹⁵And Moses entered the city at the time of inattention by the people of the city. Then he found two men, one from his side and one from the side of the enemy, who were trying to kill each other. Then the one who was from his side asked Moses for help against the enemy. Then, Moses punched the other and he died immediately. Moses said: “This is from the work of the satan, surely, He is a clear, misleading enemy”.

¹⁶Moses said: “My Rabb! I have been unjust to myself. So forgive me!” and Allah forgave him. He surely is the One Who is very forgiving, the One Who shows great mercy.

¹⁷Moses said: “My Rabb! For that which You bestowed upon me as a favor, I will never assist the criminals again”.

¹⁸Then, Moses overnighted in the city, fearing and watching around. He marveled at once, the one who had asked him for help the day before was crying out for his help again. Moses said: “You truly are a transgressor!”.

(Al-Qasas/ 15-18)

In fact, our Lord’s forgiveness is not only for the apostles, but for all His repentant servants:

⁸⁰O Israelites! We saved you from your enemy and when Moses was not around you; when there was no messenger with you We promised you and We sent down upon you manna and quails/honey. – ⁸¹Eat clean ones of that which We have provided you and do not transgress in this, then I will be displeased with you. And with whom I am not pleased, he will certainly fall [devastates]. ⁸²And indeed, I am very forgiving for the one who repents, believes and does righteous deeds and follows the righteous path he is guided. –

(Ta-Ha/ 80-82)

¹¹⁰Whoever commits an evil deed or treats himself unjustly and then asks Allah for forgiveness, he will find that Allah is very forgiving, very merciful.

(An-Nisa/ 110)

Our Lord’s invitation of people to repentance, His acceptance of the repentance of those who repent, and His love for those who repent have been explained in many verses of the Qur’an.

THE NINE MIRACLES GIVEN TO THE PROPHET MUSA:

The mention of the “nine signs” in the 12th verse can be understood in two ways:

A) As a metaphor for abundance.

For indeed, more than nine signs/miracles were shown to the Children of Israel.

B) What is meant here is that the Ten Commandments in the Torah are written across nine verses.

In the Jewish Torah, the statements “You shall have no other gods before Me” and “You shall not make for yourself a carved idol” are mentioned as two separate commandments, whereas the Samaritan Torah combines them into a single commandment. Thus, including “You shall not covet your neighbor’s house,” the number of commandments is ten in the Jewish version and nine in the Samaritan version. ^[3]

In the 30th verse of Surah Al-Qasas, it is stated that the Prophet Musa’s first revelation came through a voice rising from a tree. The Prophet Musa saw what appeared to be a fire burning at a spot along the valley’s edge. When he went there, he encountered the following scene:

Despite there being nothing visibly burning and no smoke rising, the fire was ablaze, and at its center stood a lush green tree. Suddenly, a voice calling him rose from this tree, and thus the Prophet Musa received his first revelation. Such extraordinary events in the lives of prophets should be regarded as normal. Indeed, when our Prophet (Muhammad) was honored with prophethood, revelation similarly came to him from the final “Sidrat al-Muntaha” (Cherry Tree of the Utmost Boundary) in “Jannat al-Ma’wa” (the Garden of Refuge) near Al-Masjid Al-Aqsa. This incident is described in detail in Surah An-Najm.

Verse 15:

¹⁵And surely We gave knowledge to David and Solomon. They both said: “All praise is to Allah Who has favored us over many of His believing servants!”.

The verse recounts the words of the prophets Dawud (David) and Sulayman (Solomon): “All praise is to Allah Who has favored us over many of His believing servants!” The message conveyed here is that those blessed with abundant favors must praise and give thanks to Allah, the Bestower of these favors. While Pharaoh and his followers grew arrogant and tyrannical due to the blessings they were given, the prophets Dawud and Sulayman praised and thanked Allah, who had favored them abundantly. Thus, the difference in behavior between the believers and the infidels, mentioned at the beginning of the surah, is exemplified.

This verse also points to the superiority of knowledge and those who possess it:

¹¹O you who have believed! When it is said to you: “Make room in your meetings/let others join you”, make room immediately so Allah may make room for you/give you space. And when you are told: “Overstate yourselves”, overstate yourselves.³⁹⁸ This way, Allah may raise in degrees those who have believed among you and those who have been given knowledge. And Allah is the One Who is all aware of what you do.

(Al-Mujadila/ 11)

As we have mentioned in several places before, the prophets Dawud (David) and Sulayman (Solomon) are among the prophets about whom the most baseless rumors have been spread. Unfortunately, these unfounded rumors have been accepted as true even by Muslims. In our view, this stems from not knowing the Qur’an well enough and failing to consider its mutashabih [expressions with multiple similar meanings] narrations. Because all of these fabricated legends, which have even made their way into books, were invented by taking metaphors in the verses as literal truths. Some of these fabrications, examples of which we have recounted in Surah Sad, will also be mentioned here for instructive purposes when relevant.

Verse 16:

The parable that begins with the “praise” of the prophets Dawud and Sulayman, as understood from the expression in the 16th verse, will continue with a focus on the prophet Sulayman afterward, and in the upcoming verses, new and striking information about Sulayman will be provided in addition to what was given in Surah Sad.

SULAYMAN’S INHERITANCE FROM THE PROPHET DAWUD

As indicated by the 15th verse, it is understood that Sulayman’s inheritance from his father, the prophet Dawud, is not an inheritance of wealth or property but of knowledge. This means that the prophet Dawud taught all of his accumulated knowledge to his son Sulayman.

To better understand the matter, it is necessary to know some details about the life of the prophet Dawud.

PROPHET DAVID

…He served as an aide in the court of Saul, the first king of Israel. He formed a close friendship with Jonathan, Saul’s son and heir, and married Saul’s daughter Michal. He gained great fame by demonstrating exceptional valor in battles against the Philistines. Envious of his status, Saul sought to kill him, forcing him to flee the palace to southern Judah in the Philistine coastal plain and later to Philistia itself, where he skillfully and foresightfully began laying the foundations of his kingdom…^[4]

The Quran references in al-Baqara verses 246-252 (without numbering) and the Bible’s 1st and 2nd Samuel describe how Dawud endured extremely difficult circumstances before becoming king, how by Allah’s will he excelled at equipping and leading his army, and other events from his many years as a warrior.

The Quranic verses describing the favors bestowed upon Dawud include:

^10,11And surely, We gave David from Us a favor and the birds; “O mountains! Turn with him!” And We made iron pliable for him: Produce many armors and measure in forming. –And you, do righteousness. Indeed, I am the One Who sees best what you do.-

(Saba’/ 10, 11)

¹⁷Be patient over what they say and remember our servant David who was the possessor of strengths. Indeed, he was the one who turned to his Rabb frequently.

¹⁸Indeed, We created the mountains in a structure that will be used for the benefit of the people. They always purified Allah with him from deficiencies. ¹⁹And We created the birds in such structure so that David and the people might benefit. All of them were to turn to him. ²⁰And We strengthened his kingdom. And We gave him the judgment and opportunity to say the word which separates the truth from falsehood.

(Sad/ 17-20)

⁷⁹Then We made Solomon to understand it immediately. And We gave them all judgment and knowledge. And We took mountains and birds under command/we created them in a way that people may benefit from them so they might purify Allah from all deficiencies along with David. And We are the Ones Who do.

(Al-Anbiya/ 79)

The “O mountains!” address in the aforementioned 10th verse of Saba (without numbering) appears to reference Dawud’s Psalms (94-98) which can be summarized as: “O mountains, stones, rivers, forests, birds, trees! Rejoice and glorify. For He comes to earth, comes to judge. He will rule the world with justice and the nations with righteousness.” These divine hymns, praises, prayers and supplications that Dawud composed while living in the mountains and addressing his Lord must have pleased Allah the Exalted, as the Quran also makes reference to them.

The phrase “made iron pliable ” in the same verse refers to either melting iron to pour into molds or heating it to make it malleable for crafting various tools. Considering that Dawud fought against many powerful enemies and achieved success in these battles, it can be said that he equipped his soldiers with the best weapons and gear available for that era, and obtained this equipment through iron-softening techniques. However, the verse contains no indication that armor was first invented by Dawud, nor are the rumors true that iron melted like wax in Dawud’s hands allowing him to shape it as he wished – these are mere fabrications.

THE LOGIC OF BIRDS

“Mantiq” means “sound/voice”: though this word generally refers to “intentions and purposes.” ^[5]

Every creature species constitutes a distinct community(ummah):

³⁸And there are no moving creatures, small-large, and no birds flying with its two wings on the earth except that they are a community with a leader like you. We left nothing out/missing in the Book. Then they will be gathered to their Rabb.

(Al-An’am/38)

Accordingly, just as each group of living beings has unique characteristics essential for their survival, they must also have their own means of communication and language among themselves. Indeed, humans have long observed cats, dogs, various birds, dolphins and other animals, drawing conclusions about what their sounds and tail movements signify. For example:

A rooster’s call summoning hens when finding food differs from its morning crow that wakes everyone
Hens produce distinct sounds when laying eggs
A cat’s meow differs completely when hungry, thirsty, confined, or during mating
Different tail movements among creatures convey various meanings
Today, humans can interpret meanings from the tail movements of birds, dolphins, cats, dogs and other animals.

Just as every species has unique traits that ensure its survival, each also develops its own means of communication. Over centuries, observers have noted that the sounds and tail movements of animals carry specific meanings. A rooster’s cluck to call hens when it finds feed differs from its morning crow that awakens everyone; hens emit a distinct call once they have laid an egg. A cat’s meow for hunger or thirst is unlike its mating call. Similarly, the tail motions of birds, dolphins, cats, and dogs each convey different messages. Anyone who watches and listens closely can begin to understand an animal’s needs and intentions—what we might call “knowing that creature’s logic.”

This situation shows that anyone who observes creatures well can understand their needs and desires by looking at their sounds and tail movements, and can deduce some meanings. It is possible to call this situation “knowing the logic of that creature.” Among those who worked on the Qur’an, Zamakhshari said the following in his work titled Kashshaf regarding this matter:

Mantiq (logic) (منطق) is to speak, to utter individual words or sentences with sound, whether they express a meaning or not. Ya’kub titled his book Islahu’l-Mantiq. Yet, in that book, he only corrected singular words. Arabs say: “The pigeon nattaka (نطق), it made a sound.” What Sulayman learned about the language of birds, however, is to distinguish and differentiate some of the birds’ intentions and aims from others. ^[6]

When we evaluate the expression “We have been taught the logic of birds” in the verse concerning our subject in this direction, it implies that the prophets Dawud and Sulayman knew the characteristics of some of the birds. That is, the prophets Dawud and Sulayman learned, for example, the hudhud’s ability to detect surface and underground waters, the pigeon’s ability to fly for long periods and return to where it was released, the falcon’s and hawk’s hunting ability, and the vulture’s ability to find carrion, and they benefited from this knowledge. Considering that the expression in the verse belongs to the prophet Sulayman, it should not be thought that this knowledge is exclusive to the prophet Sulayman. This is because the pronoun “we” was used instead of “I” in the expression, thus including the prophet Dawud in the subject. In fact, the prophet Dawud, who had to live in the mountains for many years due to wars, learned this knowledge first, and then he taught it to his son, the prophet Sulayman.

Thus, Prophet Süleyman learned to utilize birds and process iron from his father, Prophet Davud. This is also the meaning of Prophet Süleyman inheriting from his father, Prophet Davud. This is indeed understood from the 10th verse of the Surah Saba’ and the 79th verse of the Surah Anbiya’, whose meanings we provided above.

Another point to note in the sentence (وَوَرِثَ سُلَيْمَانُ دَاوُودَ وَقَالَ يَا أَيُّهَا النَّاسُ عُلِّمْنَا مَنطِقَ الطَّيْرِ) “We have been taught the logic of birds” is that this sentence expresses a one-sided event. That is, Prophets Davud and Süleyman discovered what birds meant and their other characteristics from their voices, states, and movements; therefore, they learned the logic of birds. In contrast, birds do not know the logic of Prophets Davud and Süleyman, that is, human logic. Furthermore, it is not correct to think that the word “birds” here encompasses all birds on Earth. Because the meaning of “three-or-four birds” meets the structural meaning of the word.

When the Qur’an says, “We were taught the logic of birds,” it means that the prophets Dāwūd (David) and Sulaimān (Solomon) came to understand certain birds’ characteristic behaviors. David—who spent many years living in mountainous regions during times of conflict—first observed how the khuthūt (sergeant bird) finds surface and underground water, how the dove navigates vast distances and returns home, how hawks and falcons hunt, and how vultures locate carrion. He then passed this knowledge to his son Sulaimān. In this way, Solomon inherited not material wealth but the wisdom of his father, including both the “softening of iron” and an understanding of birds—a true transfer of knowledge, as underscored in Sabaʾ 10 and Anbiyāʾ 79.

This verse describes a one‑way teaching: prophets learning from birds, not vice versa. It also does not imply mastery over every species of bird—rather, “birds” here refers to a select few whose behavior the prophets studied and from whom they benefited.

EXAGGERATIONS ON THE SUBJECT

Muqatil says the following about this noble verse: One day, as Suleyman (a.s.) was sitting, a bird flew past him, circling a certain object. He asked those with him, “Do you know what this bird is saying? This bird told me the following: ‘O king with dominion, and O prophet of the Children of Israel, peace be upon you! Allah the Exalted has honored you. He has made you victorious over your enemies. I will now go to my young, and I will come to you a second time.’ As he was saying, ‘It will come to us a second time shortly,’ the bird returned. Suleyman (a.s.) said: “This bird says: ‘O king with dominion, peace be upon you! If you permit, I will earn something for my young until they grow up, then I will come to you, and then you may do with me as you wish.'” Suleyman informed them of what the bird had said, then he gave it permission, and the bird departed.

Ferkad es-Sebehi said: Suleyman was passing by a nightingale on a tree, moving its head and tail. He asked his companions, “Do you know what this nightingale is saying?” They replied, “No, O Prophet of Allah.” Suleyman said: “This nightingale says: ‘I have eaten half of a fruit. The world no longer concerns me after this.'” He also saw a hoopoe on a tree, and a small child had set a trap for it. Suleyman said: “O hoopoe, be careful!” The bird replied: “O Prophet of Allah, this is a foolish child, and I am making fun of him.”

Later, when Suleyman returned, he saw that the bird had been caught in the child’s trap and was in the child’s hand. He said, “O hoopoe, what is this?” The hoopoe replied: “O Prophet of Allah, I did not see that trap and finally fell into it.” Suleyman said: “Woe to you! You see the water beneath the ground, yet you do not see the trap set for you?” The hoopoe said: “O Prophet of Allah, precaution is of no benefit against divine destiny.”

Ka’b said: A wild dove (or a male turtledove) cooed near Süleyman ibn Davud. Süleyman asked, “Do you know what it’s saying?” They said, “No.” He said: “This bird says, ‘Be born to die, build buildings so they may eventually collapse.'”

A turtledove cooed; he asked, “Do you know what it’s saying?” They said, “No.” He said: “This bird says, ‘I wish these creatures had not been created; since they were created, I wish they knew why they were created.'”

Again, a peacock cooed in front of him. He asked, “Do you know what it’s saying?” They said, “No.” He said: “This one says, ‘As you act, so shall you be treated.'” A hoopoe cooed near him. He asked, “Do you know what it’s saying?” They said, “No.” He said: “This one said, ‘He who does not show mercy will not be shown mercy.'”

Again, a golden oriole cooed near him. He asked, “Do you know what it’s saying?” They said, “No.” He said: “‘O sinners, seek forgiveness from Allah.'” For this reason, the Messenger of Allah (sav) forbade the killing of that bird.

A sandgrouse cooed in his presence. He asked, “Do you know what it’s saying?” They said, “No.” He said: “This one says, ‘Every living thing dies, every new thing ages.'”

A female swallow cooed near him. He asked, “Do you know what it’s saying?” They said, “No.” He said: “This bird says, ‘Send forth good in advance, and you will find it.'” For this reason, the Messenger of Allah (sav) forbade the killing of the swallow.

It is said that when Adam exited Paradise, he complained to Allah the Exalted about loneliness. Allah the Exalted consoled him with the swallow and ordained that this bird should dwell in houses. Therefore, these birds do not leave the Children of Adam to offer consolation.

This bird also knows four noble verses from Allah the Exalted’s book: it knows from the saying “Had We sent down this Qur’an upon a mountain…” until the end of the Surah, and it prolongs its voice when reciting Allah the Exalted’s saying “He is the All-Mighty, the All-Wise.” .

A dove cooed in the presence of Suleyman (a.s.). He asked, “Do you know what it’s saying?” They said: “No.” He said: “This dove says, ‘Subhane Rabbiyel-A’la (سُبْحَانَ رَبِّيَ الْأَعْلَىٰ) as many times as the number of beings existing in the heavens and the earth…'”

Again, a turtledove cooed near Suleyman (a.s.). He asked, “Do you know what it’s saying?” They said, “No.” He said: “This bird says, ‘Subhane Rabbiyel-Aziym el-Muheymin [Exalted is the glory of my Lord, the Most Great and absolutely Dominant over everything!].'”

Ka’b said: Suleyman continued to explain to them. He said: “The crow says: ‘O Allah, curse the customs and tax officials!’ The kite says: ‘Everything will perish except His essence.’ The partridge says, ‘He who is silent achieves well-being.’ The parrot says, ‘Woe to him whose sole endeavor is for this world!’; the frog, ‘Subhane Rabbiyel-Kuddus (سُبْحَانَ رَبِّيَ الْقُدُّوسِ)’; the eagle, ‘Subhane Rabbiy ve bi hamdihi (سُبْحَانَ رَبِّي وَبِحَمْدِهِ)’; the crab says, ‘Exalted is the glory of Him whose name is mentioned in every place with every tongue!'”

Mekhut said: A francolin cooed near Suleyman. He asked, “Do you know what this one says?” They said, “No.” He said: “This bird says, ‘The Most Merciful (Allah) has settled upon the Throne.'”

El-Hasen said: The Prophet (sav) said: “When the rooster crows, it says, ‘O heedless ones, remember Allah!'”

El-Hasen ibn Ali ibn Abi Talib said: The Prophet (sav) said: “When the kestrel crows, it says: ‘O Son of Adam, live as long as you wish, you will eventually die.’ When the short-toed eagle crows, it says: ‘Staying away from people is comfort.’ When the gambel’s quail crows, it says: ‘O Allah, curse those who hate the descendants of Muhammad!’ When the swallow crows, it recites ‘Alhamdu lillahi Rabbil-A’lemin (الْحَمْدُ لِلَّهِ رَبِّ الْعَالَمِينَ)’ to the end and extends its voice by saying ‘vele’d-dalliyn (وَلَا الضَّالِّينَ),’ just like someone who recites the Qur’an.”

Katade and Esh-Sha’bi said: This matter is specific to birds only. Because Suleyman (a.s.) said, “We were taught the language of birds.” An ant is also a flying creature, because some of them can have wings. Esh-Sha’bi said: This ant, then, was a two-winged ant.

A group has also said: All animal languages were taught to Suleyman (a.s.). The specific mention of birds is due to Suleyman (a.s.)’s need for them for shading against the sun and sending them for various tasks. They were particularly mentioned because of their frequent interventions in this manner. On the other hand, such characteristics are rare in other animals and are not repeated as often as they are seen in birds.

Abu Ja’far en-Nehhas said: Mantiq (Arabic: مَنطِق) [language] is sometimes used for things that can be understood even without speech. Nevertheless, Allah the Exalted knows best what He intends.

Ibnul-Arabi said: Those who claim that Suleyman (a.s.) only knew the language of birds have a significant deficiency in their knowledge. For people have unanimously agreed upon this: He understood the speech of non-speaking beings. Indeed, even plants were created with the ability to speak to him. Each plant would say to him, ‘I am such-and-such a plant, I am such-and-such a tree, I am useful for this and that, and I have such-and-such harms.’ Since this is the case, what can be said about animals?!” ^[7]

Finally, the phrase “we have been given from everything” signifies the abundance of blessings bestowed upon Sulayman. Here “everything” implies a great multitude—much as verse 23 later states, “Everything was given to her [Malikah].”

Verse 17:

¹⁷And gathered for Solomon was an army of natives and foreigners and birds. – Then they are transferred in order. –

As understood from the verse, the army of the Prophet Solomon consisted of three groups: “ins”, “jinn,” and “birds”:

The ins (humans) group: This group comprises soldiers from the Prophet Solomon’s own nation(natives), forming the combatant division of the army.
The jinn group: Also referred to as the “forced laborers,” this group consists of foreigners who handle the army’s logistics and equipment, providing logistical support. As described in Saba’/13, the individuals belonging to this group construct fortresses and tall, sturdy buildings, and work with wood, iron, and copper. These are skilled craftsmen brought from neighboring countries, who have been present in the land since the time of the Prophet David. Though these individuals played a significant role in establishing strong infrastructure, art, and culture in the lands conquered by the Prophet Solomon, and were known for their expertise and artistic qualities, they are referred to in some Quranic verses as “shayateen” (شَيَاطِين, devils) because they devised evil plans against the Prophet Solomon and attempted to carry them out.

Since we have previously provided many explanations regarding the concept of “jinn” and the “jinn of the Prophet Solomon,” we will not delve into excessive detail here and will suffice by quoting the relevant section from the Bible on this subject:

Solomon decided to build a temple for the name of Yahweh and a royal palace for himself.
He assigned 70,000 men to carry loads, 80,000 to quarry stone in the mountains, and 3,600 to supervise them.
He also sent this message to Hiram, the king of Tyre: “Just as you sent cedar logs to my father David for his palace, send me the same.
I am building a temple for the name of Yahweh, my God, to dedicate to Him—to burn fragrant incense before Him, to set out the consecrated bread continually, and to present burnt offerings morning and evening, on Sabbaths, New Moons, and the appointed feasts of Yahweh our God, as is Israel’s duty forever.
The temple I am building will be great, for our God is greater than all gods.
But who is able to build a house for Him, since the heavens, even the highest heavens, cannot contain Him? Who am I to build a house for Him, except as a place to burn incense before Him?
Now send me a skilled craftsman to work with gold, silver, bronze, iron, and with purple, crimson, and blue yarn. He must know how to engrave alongside the craftsmen my father David appointed in Judah and Jerusalem.
Also send me cedar, cypress, and algum logs from Lebanon, for I know your servants are skilled in cutting timber. My servants will work with yours.
They will prepare an abundance of timber for me, for the temple I am to build will be great and magnificent.
To your servants, the lumberjacks who cut the timber, I will give 20,000 cors of ground wheat, 20,000 cors of barley, 20,000 baths of wine, and 20,000 baths of olive oil.”
Hiram, king of Tyre, replied in a letter sent to Solomon: “Because Yahweh loves His people, He has made you their king.”
Hiram added: “Praise be to Yahweh, the God of Israel, who made heaven and earth! He has given King David a wise son, endowed with intelligence and discernment, who will build a temple for Yahweh and a palace for himself.
I am sending you Huram-Abi, a skilled and wise craftsman.
His mother is from Dan, and his father is from Tyre. He is trained to work in gold, silver, bronze, iron, stone, wood, purple, blue, and crimson yarn, and fine linen. He is experienced in all kinds of engraving and can execute any design given to him. He will work with your craftsmen and those of my lord David, your father.
Now let my lord send his servants the wheat, barley, olive oil, and wine he promised.
We will cut all the logs you need from Lebanon and float them as rafts by sea to Joppa (يَافَا). You can then take them up to Jerusalem.”
After taking a census following his father David’s example, Solomon counted all the foreigners residing in Israel. The total was 153,600.
From these, he assigned 70,000 as laborers, 80,000 as stonecutters in the mountains, and 3,600 as overseers to manage the workers. ^[8]

The Birds Group: This unit consists of birds kept in the army for communication (muhabara / مُحَابَرَة) and to provide water for soldiers along the route, along with their caretakers. It is a unit that the Prophet Solomon greatly valued and extensively utilized.

This is the reality of the Prophet Solomon’s army being partially composed of birds. It does not mean that the Prophet Solomon gathered wild birds from the mountains and used them as soldiers.

In the Quran, our Lord has declared that Solomon was a prophet who received revelation, but He has not provided any details about the content of those revelations. However, in the Bible, there is a section called “The Proverbs of Solomon” (أَمْثَالُ سُلَيْمَان). While the Israelites may accept what is written in this section as revelations given to the Prophet Solomon, it should not be a matter of belief for the recipients of the Quran.

There is no definitive evidence that these events—unconfirmed by the Quran—were actual revelations to the Prophet Solomon, nor do these narratives carry the characteristics of divine revelation. Unfortunately, however, many of these writings have been introduced among Muslims as “Hadith Qudsi” (حَدِيثٌ قُدْسِي) or regular hadith. For example, the well-known saying we recognize as a hadith, “The beginning of wisdom is the fear of Allah” ( حِكْمَةٌ رَأْسُهَا خَشْيَةُ اللَّهِ), is actually Proverbs 1:7 from the Bible.

Information about the Prophet Solomon is also found in other sections of the Quran, including Surah Sad, Surah Anbiya, Surah Saba’, and Surah Bakara. We believe we have provided sufficient explanation in our analysis of Surah Sad and recommend referring to that section for further details.

Verse 18:

¹⁸And when they arrived at the Valley of Ants, an ant said: “O ants! Enter your homes so Solomon and his armies will not crush you unknowingly!”.

This verse contains a warning given by one of the inhabitants of the Valley of Ants (Wadi an-Naml / وَادِي النَّمْل) to their people. The wording of the verse indicates that the person giving the warning was someone of authority, most likely the leader of that settlement.

Valley of Ants (Wadi an-Naml): The “Valley of Ants” mentioned in the verse is not simply a valley abundant with ants but rather a proper name. Imam Zabidi compiled the valleys known among Arabs in his work. According to this, the “Valley of Ants” is the name of a region located between Jirben and Askalan. ^[9]

Qatadah (Katade) said: “It has been narrated to us that this is a valley in the land of Sham (Damascus, Syria).” Ka’b, however, said it was near Taif. ^[10]

The word “namlah” (نَمْلَة – ant) is a singular noun, with its masculine and feminine forms expressed by the same word. However, in this verse under discussion, since the verb of the sentence is in the feminine form—”qalat” (قالَتْ – she said)”—the subject of the verb must necessarily be understood as feminine. In other words, whether the person who warned the people in the Valley of Ants was an ordinary individual or the leader of the people, they were not male but a female.

THE PEOPLE OF THE VALLEY OF ANTS (WADI AN-NAML / وَادِي النَّمْل)

The ant is called “namlah” (نَمْلَة) because of “its constant movement with little pause when coming and going, its light footsteps, and its gathering habits.” ^[11]

It is understood that the people living in this valley were likened to ants due to similarities in their way of life, and therefore the valley was named after them. Today, in various parts of the world, there exist many peoples who carry names based on characteristics of their lifestyle like the People of the Valley of Ants, as well as various tribes and clans named after birds, insects, trees, or rocks. For example, in Arabia, the word “mazin” (مَازِن), meaning “ant egg,” is also the name of the father of a tribe from the Banu Tamim lineage [Mazin b. Malik b. Amr b. Tamim]. ^[12]

This kind of meaningful naming occurs globally. The following examples can be given from different regions:

Cities named after animals:

Jakar: White bird

Mbuji-Mayi: Goat water

Accra: Ants

Bamako: Crocodile river

Ngerulmud: Land of fermented fish

Panama City: City of many fish

Singapur: Lion city

Hartum: Tip of elephant’s trunk

Bern: Bear

Kampala: Antelope

Abu Dhabi: Father of antelope

That the inhabitants of the Valley of Ants (Wadi an-Naml) were not actual ants is also understood from the expression “your dwellings [your houses]” used by the speaking ant in the verse. This is because the word “maskan [dwelling/house]” is used for humans, while the shelters of creatures like ants and lizards are expressed in Arabic with the word “juhr” (جُحْر). Furthermore, when examining the expression in the verse carefully, it can be seen that the word is used in plural form as “mesakinikum [your houses].” However, ants live in colonies, and it is not conceivable for each to have separate dwellings.

When Solomon was passing through a valley abundant with ants, he heard one ant calling out to another: “Enter your dwellings! Otherwise Solomon’s armies will crush you unaware.” At this moment, Prophet Solomon displayed arrogance before the ant. Thereupon, the ant retorted sharply: “And who do you think you are? Who are you? A creature formed from a mere drop of liquid!” Hearing this, Solomon felt deeply ashamed and humiliated. ^[13]

UNFOUNDED NARRATIVES ABOUT THIS INCIDENT

Ash-Sha’bi (esh-Sha’bi) said: This ant had two wings and was therefore counted among flying birds. This is why Solomon (peace be upon him) understood its language. Had this not been the case, he wouldn’t have comprehended its speech.

Ka’b said: Solomon passed through the valleys of Taif, specifically the valley of as-Sedir (es-Sedir), and his route took him through the Valley of Ants. During this, a lame ant as large as a wolf stood on its single leg and called out, “O ants!” [as mentioned in the honored verse].

Az-Zamakhshari (ez-Zemahseri) said: Solomon heard this ant’s words from a distance of three miles. Though lame, this ant walked on one leg. It is said this ant’s name was Tahiya (Tahiye).

As-Suhayli (es-Suheylî) said: They mentioned the name of the ant that Solomon heard speaking, saying it was Harmiya (Harmiya).

Another account states: The valley where this occurred was in Yemen, and the ant that spoke these words was of the common small variety. This explanation is attributed to al-Kalbi (el-Kelbi).

Nawf ash-Shami (Nevf es-Shami) and Shahik ibn Salama said: The ants in this valley were as large as wolves. Burayda al-Aslami (Bureyde el-Eslemi) said: “They were as big as sheep.” ^[14]

From the statement of the warning [leader] ant in the 18th verse (which is our subject), it is understood that the ant conveyed that Solomon (peace be upon him) and his armies might crush them unknowingly, not intentionally. With this statement, the ant implied they were not oppressors and actually praised Prophet Solomon.

It is incorrect to view the narratives about “the logic of birds,” “the hoopoe/hudhud,” and “the ants in the Valley of Ants” as “miracles” or attempt to explain them as manifestations of Allah’s power.

Verse:

The root meaning of “tebessum تَبَسُّم” is “the illumination of clouds when lightning flashes.” It also refers to the silent revealing of teeth between slightly parted lips, which signifies the outward manifestation of happiness that becomes visibly apparent. ^[15]

SMILING WITH LAUGHTER

The phrase “smiled, laughing” in the verse indicates the highest degree of smiling, expressing Prophet Solomon’s great pleasure. As is known, excessive laughter and loud guffawing are generally frowned upon in social life.

THE REASON FOR PROPHET SOLOMON’S LAUGHTER

Prophet Solomon’s laughter stemmed from the female leader’s decision/statement (in legal terminology, “al-qawl” القَوْل means “decision, ruling”) in the Valley of Ants. The people of the Valley of Ants neither attempted to obstruct them nor caused any difficulties. Prophet Solomon likely expected to pass through this valley only after battle and with material/spiritual losses, so the leader’s decision allowing peaceful and unhindered passage made him extremely happy. Faced with this happy outcome, he prayed: “Lord, allow me to give thanks for the blessing you have bestowed on my parents and to do a peaceful work that you will be pleased with. And put me among your peace-loving servants with your mercy.”

A RATIONAL APPROACH TO THIS EVENT

Let us momentarily accept the proposition that the ants mentioned in the narrative were actual ants, and that Prophet Solomon’s interaction with them was attempted to be explained as a “miracle.” In this case, the matter should be evaluated with a rational approach as follows:

If we accept that Prophet Solomon’s ability to hear and understand the ant’s speech was made possible through a miracle demonstrated due to his prophethood, then we must also consider it miraculous that the ant knew the approaching force was “Solomon and his army” and understood they would crush and devastate them.

Our view is this: The narrative does not tell us what discussions took place between Prophet Solomon and the female leader of the Valley of Ants. Only the decision announced by the female leader to her people after these discussions has been conveyed – specifically, that “they would not oppose Solomon and his army, but would let them pass through.”

Verses 20, 21:

INSPECTION OF BIRDS

As may be recalled, the 17th verse had explained that part of Prophet Solomon’s army consisted of birds and their caretakers. Therefore, the “inspection” mentioned in the 20th verse refers to both the examination of the birds that were utilized for various purposes and their responsible caretakers. However, those primarily being inspected here are, in a metaphorical sense, the “bird handlers.”

Prophet Solomon supervised the officials who managed and directed the birds used for the army’s communication during campaigns and for meeting the hunting and water needs along the route, checking whether both the birds and their handlers were ready for the expedition.

THE HOOPOE (HUDHUD / هُدْهُد)

Although “Hoopoe” (Hüdhüd) is the name of a bird species, the term is not used here to refer to the actual bird. In our view, what Prophet Solomon failed to see during the inspection was not the hoopoe bird itself, but rather its caretaker – with this naming arising from the connection (alaqa / عَلَاقَة) between the compared (müşebbeh) and the subject of comparison (müşebbehünbih). Similarly, names of bird species like falcon (dogan), hawk (shahin), and eagle (kartal) have become used as human names in modern societies, while some bird names have become symbolic. For instance, when people say “yellow canaries” in our country, they don’t mean “yellow-colored canary birds,” but rather a football team. Such naming conventions are common across all societies and represent metaphorical, allegorical expressions.

Therefore, it’s plausible that the “Hoopoe” whom Prophet Solomon noticed as missing during the inspection was actually the pseudonym of the person responsible for meeting the army’s water needs and scouting water sources along the planned route – a name he likely adopted because he performed his duties using the actual hoopoe bird (also known as Upupa Epops ). Indeed, the tradition of giving people names or nicknames related to their occupations persists in modern societies. For example, in armies, officers responsible for water supply are called “Saka” (originally “sakka” / سَقَّاء, meaning water carrier). This name actually belongs to a bird species [Carduelis carduelis], which was so named because it sprinkles water with its beak.

On the other hand, the Hoopoe’s speeches in the following verses (22-26) reveal that it possessed qualities beyond the typical knowledge and responsibility of birds—being willful, intelligent, and even well-versed in religious knowledge. In these verses, the Hoopoe speaks about matters such as faith (iman / إِيمَان), disbelief (kufr / كُفْر), monotheism (tawheed / تَوْحِيد), and polytheism (shirk / شِرْك), topics that only intelligent, conscious, and faithful humans would engage with.

Additionally, considering Prophet Solomon’s intention to punish the Hoopoe (as mentioned later), the conclusion becomes definitive: the Hoopoe was not a bird but a human.

Prophet Solomon’s statement in the 21st verse—“I will definitely punish him with a severe punishment (or slaughter him)”—stems from the fact that the caretaker bore the name of a bird. Even today, when people express anger or issue threats, they often use punishments related to the target’s profession. For example: A captain might be threatened with drowning at sea, a pilot might be told they will be thrown from a plane, a butcher might be warned they will be chopped with a cleaver, a barber might be told they will be slashed with a razor, a baker might be threatened with being baked in an oven. Similarly, Prophet Solomon’s statement here is phrased in a way that could apply to birds—but only because, as we have explained, the caretaker carried a bird’s name.

22–26. Verses:

SABA/SHEBA

Saba was a country located in Southern Arabia, known for its people’s engagement in trade. Its capital was the city of Ma’rib, situated northeast of present-day Sana’a, the capital of North Yemen, approximately 55 miles away. After the fall of the Main kingdom, around 1100 BCE, they rose to power and ruled over Arabia for a thousand years. Later, in 115 BCE, they were replaced by the Himyarites, another renowned nation of Southern Arabia who governed Yemen and Hadramawt in Arabia, as well as Abyssinia in Africa. The Sabaeans controlled all commercial activities in regions spanning the African coasts, India, the Far East, and the interior of Arabia, as well as trade directed toward Egypt, Syria, Greece, and Rome. This was the reason for their fame in ancient times for their wealth and prosperity. In fact, according to Greek historians, they were the wealthiest people in the world at that time. In addition to trade and commerce, another reason for their prosperity was their construction of dams across their land and their collection of rainwater for irrigation. With these structures, they transformed their country into a veritable garden. Greek historians have passed down to us detailed accounts of the extraordinary greenery of the Sabaean land. ^[16]

From the Hoopoe’s statement in the verse, “I have learned about something you do not know. I have brought you a true and important news from Sheba.” it should not be understood that Prophet Solomon had no knowledge of Saba at all, but rather that he did not have sufficient information about the Sabaeans. Indeed, Saba is mentioned in the Psalms of his father [Prophet David] (Psalms 72:1-12).

THE RESOURCES POSSESSED BY THE RULER OF SABA

The Hoopoe’s description of the ruler of Saba as “One who has been bestowed everything” is an exaggeration, and from this statement, it should be understood that the kingdom had been granted a portion of everything the country needed. If one recalls, a similar exaggerated expression had been used for Prophet Solomon in the 16th verse.

THE THRONE OF THE QUEEN OF SABA

By describing the throne of the Queen of Saba as “العظيم (azim) [very great]”, the Hoopoe intended to convey the vastness of the kingdom, its wealth, and that its ruler was a person of high status and capability. However, some have interpreted this expression in terms of “physical size” and “beauty”, leading to exaggerated narrations in line with this understanding:

Ibn Abbas said: “The length of this woman’s throne was eighty cubits, its width forty cubits, and its height thirty cubits. It was adorned with pearls, red rubies, and green emeralds.”
Qatada said: “Its legs were made of pearls and jewels, and its coverings were of fine and thick silk. There were seven locks upon it.”
Muqatil said: “Her throne was eighty by eighty cubits, and its height from the ground was eighty cubits. It was embellished with precious gems.”
Ibn Ishaq said: “Women used to serve her. She had six hundred women attending to her service.” ^[17]

The information provided by the Hoopoe about Saba, as mentioned above, demonstrates that it was well-informed in matters of religion and politics.

Verses 27, 28:

^27,28And Solomon said: We will see if you have said the truth or you are of the liars. Take my letter to them then leave them and see what they will return”.

When examining Prophet Solomon’s statement in the verse carefully, it becomes evident that he was not concerned with the wealth of the land of Saba, but only with how Satan had prevented them from prostrating to Allah and made them worship the sun instead.

Prophet Solomon initiated an action against the Satan who had led the people of Saba astray, and through the letter he sent, he directed the people to take a stance against Satan. The instructions Prophet Solomon gave to the official who would deliver the letter were: “Take my letter to them then leave them and see what they will return” The use of plural pronouns “them” and “from them” in this statement indicates that the letter was addressed not only to the Queen but to all the people of Saba.

While the Quran provides only this much information, some have claimed that the Hoopoe entered the Queen’s chamber through a loophole, dropped the letter near her, then hid by the window to observe the outcome.

Verses 29–31:

The sentence in Prophet Solomon’s letter that says ‘Do not be arrogant towards me’ actually refers to not acting arrogantly against Allah. This is because the letter was written in Allah’s name by the messenger. Indeed, this is the true meaning that emerges from the technical structure of the verse. Our Lord has conveyed a similar message in another verse as follows:

^17-21And surely, We had tested the people of Pharaoh before them. And a noble messenger had come to them: “Give back to me the servants of Allah. Indeed, I am a trustworthy messenger who has been sent for you. Do not act haughtily against Allah. Surely, I bring you an explicit authority. And surely, I have sought refuge in my Rabb and your Rabb from that you would stone me to death. And if you do not believe in me, go away from me immediately”.

(Ad-Dukhan/ 17–21)

Here, not only the content of the letter but also its nature and how the Hoopoe carried it are important and require attention. Because there are many exaggerated narrations circulating about this matter:

EXAGGERATED ACCOUNTS

It has been narrated that when the Hoopoe arrived there, it saw that this queen was surrounded by walls. Due to Bilqis’s worship of the sun, there was a small opening left in the wall for the sun to enter at sunrise. The Hoopoe went through this opening. According to the narration, it left the letter while Bilqis was asleep. When Bilqis woke up and saw the letter, she became frightened, thinking someone had entered her presence while she slept. Upon waking, she noticed no change in herself. When she looked through the opening in the wall to check the sun’s position, she saw the Hoopoe and thus understood the situation.

Wahb and Ibn Zayd said: “She had an opening in the wall facing the sunrise, and when the sun rose, she would prostrate. The Hoopoe covered this opening with its wing, and the sun rose higher. Bilqis didn’t notice this at first. When she realized the sunrise was delayed, she stood up and looked there. The Hoopoe then threw the letter to her. When she saw the seal on the letter, she trembled and submitted, for Solomon’s (a.s) dominion was represented in his seal. After reading the letter, she gathered her people’s leaders and addressed them with the words that would come later (in the verse).”

Muqatil also said: “The Hoopoe carried the letter in its beak. It flew until it was right above the woman while she was surrounded by her soldiers and commanders. It hovered visibly before everyone’s eyes, flapping its wings. When the woman raised her head and looked at it, the Hoopoe dropped the letter onto her chest.” ^[18]

To understand the extent of exaggerations in the aforementioned narrations, it is necessary to approach the matter rationally and first seek answers to the following questions: On what material was this letter written, in which script, and with what writing instrument? Without needing extensive research, the answers to these questions can be found among the historical developments related to “writing.”

During the era in which these events took place, the scripts in use were cuneiform or hieroglyphics, and the writing materials were stone slabs, clay tablets, papyrus, or animal hides. Paper, which would be invented by the Chinese in the 1st century CE, did not yet exist at that time. Due to these factors, the letter that Prophet Solomon wrote to the Queen must have been of a size that the Hoopoe bird could not carry. No matter which writing material from that era was used, it would have been impossible for a bird the size of a pigeon to carry this letter from Palestine to the lands of Yemen. Until archaeological research uncovers this letter and the truth is revealed, our prevailing opinion leans in this direction: This letter, written on one of the writing materials of that time, was likely sent to Yemen via one of the transportation means available then—such as a horse, donkey, or camel—under the Hoopoe’s supervision.

Verse 32:

³²And the queen said: “O chiefs! Give me ruling in this affair of mine. Until you witness me, I would not make my decision”.

This verse presents an excellent example of the “shura” (consultation) method. The female ruler who received the letter from Prophet Solomon containing an invitation to Islam in Allah’s name immediately informed the shura members about the matter. The wording in the verse makes it clear that the queen held the shura members in extremely high regard.

The word “mala'” which we have translated as “notables” actually means “storage/depot.” Here, the notables are metaphorically referred to as “depot” because they were filled with administrative knowledge. Our detailed explanation regarding the word “mala'” (المَلَأ) was provided in the analysis of Surah Sad.

SHURA (CONSULTATION)

In the Quran, Allah declares that governance (legislation and execution) concerning believers must be conducted through “Shura” (consultation).

The root of the word “Shura” is the term “ش و ر (sh-w-r),” whose original meaning is “to extract and bring forth honey from beehives or hollows in stones and trees” (Lisan al-Arab and Taj al-Aroos).

The form “الشورى (al-Shura)” is derived from the mufa’ala pattern (mushavara, mutual action), functioning as a verbal noun like “bushra” (glad tidings), “dhikra” (remembrance), and “futya” (legal verdict). As a technical term, it means: “The collaborative effort by knowledgeable, experienced, and qualified individuals to produce and present the sweetest, best, and most excellent solution to an issue or problem.”

Shura was a system adopted and practiced even before Islam, emerging as a product of reason and experience. The city-state of Mecca also upheld the principle of Shura, resolving their problems through a consultative council called “Dar al-Nadwa.”

The Quran (Naml/ 29–35, 38–40,) mentions that Prophet Solomon, the Queen of Sheba, and Pharaoh had Shura councils, which produced solutions for serious problems (referenced in the verses about these figures). Additionally, from various Quranic accounts (A’raf, Hud, Yusuf, Mu’minun, Shuara, Qasas ) (including the stories of Joseph, Moses, Shuayb), we know that:

The pharaohs during the eras of Prophet Joseph and Prophet Moses in Egypt had Shura councils.
The rulers of Midyan during Prophet Shuayb’s time also maintained a Shura assembly.

There are three verses in the Quran addressed to believers concerning Shura (consultation).

^36,39And whatever thing you have been given is the enjoyment of the simple worldly life. Only a temporary benefit of the worldly life. But what is with Allah [blessings, rewards] is better and more lasting for;

those who have believed and rely only on their Rabb,

and those who avoid major of wasting their time/delaying the good/being reluctant for the good/harming and immorality and those who forgive when something they are not pleased with is done,

and those who respond to the call of their Rabb, establish Salah [establish and maintain the institutions that support financially and spiritually; enlighten the community], whose affair is to “mutually find and agree upon the best conclusion of the matter” among themselves, those who spend from that which We have provided for them for the cause of Allah/provide sustenance first for their relatives then others,

and those who help each other when injustice and assault hits them.

(Ash-Shura/ 36-39)

Our Lord, in this verse, praises the believers as those whose affair is to “mutually find and agree upon the best conclusion of the matter-Shura” among themselves” and emphasizes the importance of Shura. For when a community consults together regarding the challenges they face, they inevitably arrive at the most correct, sound, and favorable decisions.

Shura is the ultimate means for resolving problems, fostering unity among people, enabling deep reflection, and arriving at the truth. This is why our Lord establishes in the verse the principle that all matters concerning the community must be conducted through consultation.

¹⁵⁹So, you treated them leniently only because of the mercy of Allah. If you had been rude and harsh in heart, they would have disbanded from you. Then, pardon them and ask forgiveness for them. Consult them in the matter; find and discover the best of the matter together, and once you have decided, rely on Allah. Indeed, Allah likes those who rely on Himself.

(Ali Imran/ 159)

The verse addressing the Messenger of Allah – “Consult them in the matter; find and discover the best of the matter together,” – naturally pertains to matters where there is no divine command or explanation. Consultation is an indispensable practice for believers.

These verses command everyone, especially leaders, to consult experts regarding matters they don’t know or cannot resolve – whether religious, political, economic, or military. Furthermore, this statement emphasizes the importance of consultation and demands that believers never abandon this principle.

Another verse containing the word “Shura” (الشورى) appears in al-Baqara 233. This verse states that separated parents must consult regarding the nursing and weaning of their children.

Consultation has been a long-standing practice, particularly in warfare, because strength emerges from consultation.

Verse 33:

³³Chiefs said: “We have power and we are the ones who know very well how to fight, but command is yours; then think what you will command!”.

The statements of the notables here demonstrate their reliance on physical strength, equipment, and weapons, describing their bravery and steadfastness in war. The narrators have also exaggerated this matter:

Ibn Abbas said: “As a demonstration of their strength, one of them would gallop his horse at full speed, and at its fastest pace, he would close his legs and stop the horse with his strength.” ^[19]

Verses 34, 35:

Against the war-mongering views of the notables, the Queen’s desire to find a peaceful solution to the matter serves as a lesson for all humanity and all times.

These verses clearly describe, in the most perfect manner, the oppression and violence that tyrannical invaders and colonizers inflict upon the people of the countries they enter. This mentality has never changed throughout history. There appears to be no difference between the imperialist mindset of five thousand years ago and today’s imperialist mindset, nor in the methods they employ. Invasions have never benefited the colonies; rather, the constant aim of the invaders has been to seize the underground and aboveground resources of the occupied country. The achievement of these objectives by colonizers means the annihilation of the colonized peoples. To elaborate:

Colonies are first rendered incapable of benefiting from their own resources, aided by local collaborators. Weakened and deprived of strength through this method, the colony loses all capacity for resistance. For a colony stripped of the resources that would provide prosperity and power, the process of annihilation has already begun.

In the second stage, the principles of independence that ensure the country’s dignity are destroyed. While this is being carried out, the people of the country are simultaneously indoctrinated with a philosophy of opportunism—promoting servility, sycophancy, betrayal, and informant culture as means to get ahead. Thus, the people are thoroughly corrupted and debased.

Once a people loses all human values, it becomes effortless for exploitative imperialists to cultivate admiration for their own cultures among them. This process, beginning with admiration, gradually leads to assimilation. When assimilation is complete, that society has effectively reached its demise—erased from history, vanishing into oblivion.

Verses 36, 37:

As understood from the verses, the people of Saba sent some gifts to Prophet Solomon, thinking he might change his decision. However, since Prophet Solomon acted in Allah’s name rather than his own, he showed no interest in these gifts. His sole purpose was to guide this sun-worshipping community – who worshipped other than Allah – to the right path. Just as no messenger of Allah could ever accept compensation for delivering divine messages, it was equally inconceivable for Prophet Solomon to accept gifts from the Sabaeans.

While the Quran remains silent about the specific nature of the Queen’s gifts, the tradition-mongering mechanism couldn’t resist idleness and has produced detailed lists about how much gold and silver these gifts supposedly contained.

In this incident, one might think that according to the principle of “there is no compulsion in religion,” people could freely choose to worship Allah or worship the moon and sun instead – and that Prophet Solomon, by sending his letter, was actually enforcing religion. However, this assumption is incorrect.

The crucial point to note here is the statement in verses 24-25: “And satan made what they do pleasing to them and led them astray from the righteous path so they may not submit/worship Allah, Who brings forth what is hidden within the heavens/universe and the earth, Who knows what you conceal and what you disclose. Who knows what you conceal and what you disclose. For this reason, they do not follow the righteous path which is guided. “ As clearly understood from this, there was a satanic force at work actively obstructing the people’s free will, distancing them from Allah, and manipulating them into sun-worship.

This situation essentially constitutes a declaration of war against Allah, making it a sedition (fitnah) that demands intervention and eradication.

Regarding the identity of the entity described as “Satan” in the verse, we currently possess no definitive information.

Verses 38, 39:

³⁸And Solomon said: “Chiefs! Which of you would bring her throne to me before they come to me in submission?”.

³⁹A powerful and strong man among the strangers said: “I will bring it to you before you leave your throne. And indeed, I am powerful and trustworthy about that”.

These verses relate the discussions Prophet Solomon held with his commanders regarding who would bring the Queen’s throne after he rejected the gifts sent to him.

In verse 39, when one of the jinn (ifrit) says, “before you leave your throne. (مَقَامِكَ / maqamika),” this does not mean “before you get up from your seat” as interpreted in classical sources and works that uncritically accept these sources. Rather, it means “before you leave your position of authority”—that is, “while you are still in power, before your rule ends, during your reign.”

The word “مَقَام / maqam” is derived from the noun of place (ism-i makan) form of the root “قَوْم / qawm” (meaning “to rise from a sitting position”). The original form of the word is “مَقْوَم / maqwam,” so “مَقَام / maqam” fundamentally means “the place where one stands or rises.”

When used alone, the word carries this literal meaning (ie, “the place where one stands or rises.”). However, when used in an idafa (possessive) construction, it takes on the meaning of “position, status, or office.” This usage in Arabic is identical to its usage in Turkish, as seen in phrases like: “Maqam car” (official vehicle), “Maqam room” (office room), “Prime Ministry maqam” (office of the prime minister), “Prosecutor’s maqam” (public prosecutor’s office), “Witness stand” (lit. “witness maqam”), “Judicial maqams” (judicial authorities), “Administrative maqams” (administrative offices)

The antonym of the word “قوم / qavm” (meaning “to stand up”) is “جلوس / julus” (meaning “the act of an already standing person’s sitting down”), which is used in the sense of “being appointed to a position, assuming office, or sitting on the seat of authority.” Indeed, during the Ottoman Empire period, the ascension of sultans to the throne was called “julus-u humayun” (imperial accession), and “julus ceremonies” were organized for these occasions.

The word “maqam” (مقام) appears in the Quran in 14 instances. In six places, the word is used in its bare form meaning “place.” In the remaining eight instances, it appears in an idafa (possessive) construction meaning “position” or “status.” Apart from our subject verse (39), the verses where the word is used in the sense of “position/status” are: al-Baqara/125, Ali Imran/97, ar-Rahman/46, an-Nazi’at/40, al-Ma’ida/107, Yunus/71, and Ibrahim/14. The translations of two of these are provided below:

^96,97Indeed, the first house that was built as a blessing for the mankind and a guide for all universes is the one that is in Mecca. There are explicit evidences/signs; the place where Abraham performed duty [where he was educated, trained and rose up against association others with Allah] in it. And whoever enters there will be safe. And visiting the Bayt [House]/theological education center, going there for theological education is a right of Allah upon the people who are able. And whoever conceals the truth, let him know that Allah is certainly free of need of all universes.

(Ali Imran/ 97)

⁴⁶And there are two gardens of Jannah [Heaven/Paradise] for those who fear the position of your Rabb.

(Ar-Rahman/ 46)

In conclusion, the word “maqam” used in the possessive form in verse 39 carries the same meaning of “position, status” as the word “maqam” in the verses whose translations we presented above.

The term “ifrit” (عِفْرِيت) refers, in summary, to “a wicked man who crushes and humiliates his peers.” ^[20] This individual, being among the foreigners in the land of Israel, declares in the verse: “And indeed, I am strong and trustworthy for it [this task].” This statement means:”I can carry it (the throne) without breaking or damaging anything, bringing it exactly as it is; I will not steal it or betray [the trust].”

Verse 40:

⁴⁰Said one who has knowledge from the Book: “I will bring it to you before your glance returns to you”

The phrase قبل أن يرتد إليك طرفك (qabla an yartadda ilayka ṭarfuka)—spoken of “he who has knowledge of the Book”—does not literally mean “in the blink of an eye,” as many classical translators suggest. Rather, it conveys “before your gaze can return to yourself.” This means: “Before you dismiss this matter from your mind – since you’re currently preoccupied with thoughts of the Queen of Sheba and her kingdom, not thinking of anything else, your eyes seeing nothing else, not turning your attention elsewhere – I will bring it to you before you shift your focus. That is, before you remove this thought from your mind or drop it from your agenda, I will deliver it to you.”

Many unfounded narrations have been fabricated concerning the specific identities of the “ifrit” (عِفْرِيت) and the “knowledgeable servant.” However, who these individuals were is ultimately unimportant. What truly matters and deserves attention are the fundamental messages conveyed in the verses. Furthermore, these verses have no connection whatsoever with miracles or supernatural phenomena. Therefore, using them as evidence for the existence of miracles or to support the claim that guardianship(walayah) is superior to prophethood (nubuwwah) is incorrect and absurd.

The Quran does not specify the time intervals between events, nor does it provide details about when, how, or by whom the throne was brought. While one might infer from the verse mentioning the “knowledgeable servant” that the throne was brought through his means, it is impossible to determine how much time elapsed between his statement and the actual delivery of the throne.

It is likely that the throne was not brought instantaneously but rather through a lengthy process.

Regarding the “knowledgeable servant” described in the verse as “one who had knowledge from the Scripture,” various claims have been made about his identity, suggesting he could be:

One of the angels,
Gabriel (Jibril),
Khidr (al-Khadir),
Asaf ibn Barkhiya (the son of Prophet Solomon’s aunt and his vizier),
A human who knew the Greatest Name of God (Ism-i Azam),
A righteous person who lived on an island in the sea and came that day to see Prophet Solomon,
A man named Yamlikha from the Children of Israel who knew God’s Greatest Name,
A devout worshipper among the Children of Israel named Ustum,
Or even Prophet Solomon himself. ^[21]

Based on our understanding of the meeting between Prophet Solomon and the Queen, our view is that this person [the knowledgeable servant] was a messenger who received divine revelation. As can be recalled from the example of “the messengers who visited Prophet Abraham while on their way to Prophet Lot’s people,” there were indeed many messengers on earth during that period. This individual, described as “one who had knowledge from the Scripture,” was also a messenger who happened to be present with Prophet Solomon at that time.

After the words reported in the verse, this messenger went to the land of Saba, facilitated their honor of embracing Islam, incorporated the land of Saba into Prophet Solomon’s kingdom, and brought both the Queen and her throne to Prophet Solomon.

EXAGGERATIONS REGARDING THE THRONE

It has been narrated that the throne was adorned with red rubies and jewels, made of silver and gold. At that time, the throne was placed inside seven nested chambers, upon which were seven locks.

WHAT DOES “THE BRINGING OF THE THRONE” MEAN?

The “Arsh [ العرش throne]” symbolizes the power of a kingdom. Therefore, the bringing of the throne signifies the conquest of that land and the incorporation of its territories into the conqueror’s realm.

The account of this matter in the Bible differs. The details mentioned in the Qur’an are not present there:

1- When the Queen of Sheba heard of Solomon’s fame due to the name of the LORD, she came to test him with hard questions.

2- Arriving in Jerusalem with a very great caravan—with spices, large quantities of gold, and precious stones—she came to Solomon and talked with him about all that was on her mind.

3- Solomon answered all her questions; nothing was too difficult for the king to explain to her.

4, 5- When the Queen of Sheba saw all the wisdom of Solomon, the palace he had built, the food on his table, the seating of his officials, the attending servants in their robes, his cupbearers, and the burnt offerings he made at the temple of the LORD, she was overwhelmed.

6- She said to the king, “The report I heard in my own country about your achievements and your wisdom is true.

7- But I did not believe these things until I came and saw with my own eyes. Indeed, not even half was told to me; in wisdom and wealth you have far exceeded the report I heard.

8- How happy your people must be! How happy your officials, who continually stand before you and hear your wisdom!

9- Praise be to the LORD your God, who has delighted in you and placed you on the throne of Israel. Because of the LORD’s eternal love for Israel, He has made you king to maintain justice and righteousness.”

10- Then she gave the king 120 talents of gold, large quantities of spices, and precious stones. Never again were so many spices brought in as those the Queen of Sheba gave to King Solomon.

11- (Hiram’s ships brought gold from Ophir; and from there they also brought great cargoes of almugwood and precious stones.

12- The king used the almugwood to make supports for the temple of the LORD and for the royal palace, and to make harps and lyres for the musicians. So much almugwood has never been imported or seen since that day.)

13- King Solomon gave the Queen of Sheba all she desired and asked for, besides what he had given her out of his royal bounty. Then she left and returned with her retinue to her own country. ^[22]

41–44. Verses:

⁴²When the queen arrived, it was said: “Is your throne like this?”. And the Queen said: This may be it. And we were given knowledge before it and we have been Muslims”.

THE PURPOSE BEHIND ALTERING THE APPEARANCE OF THE THRONE

Prophet Solomon explained the reason for his request to have the Queen’s throne brought to him and altered beyond recognition in the verse 41: “Make her throne unrecognizable for her [treat her as an ordinary one], and we will see if she will be of those who follows the guided path or she will be of those who do not follow the guided path [let us see if she is honest in being a Muslim]!” However, it has often been claimed that Solomon’s statement referred to “whether the Queen would recognize her own throne or not.” In our opinion, however, Prophet Solomon intended to test “whether the Queen would choose worldly power or faith.” This is because, as in the original Arabic of the verse, words derived from “hidayat” are always used in the Qur’an in the sense of “finding the serious and straight path—the path of Allah or failing to do so.” Indeed, when the Queen saw the throne, she paid little attention to it and instead declared her acceptance of Islam, saying: “This may be it. And we were given knowledge before it and we have been Muslims””

It is not mentioned when or for what purpose the palace, which Prophet Solomon asked the Queen to enter, was built. Although some rumors suggest that it was constructed specifically to impress her, we believe this is incorrect. For the messengers of Allah do not—and cannot—engage in such extravagance.

While the Queen’s act of lifting her skirts upon entering the palace—mistaking its transparent floor for water—was entirely natural, storytellers have seized upon this incident and fabricated elaborate scenarios:

The jinn did not want Solomon to marry the queen. Because of this, they revealed to him the secrets of the Tribe of Sheba. For the queen was a woman who belonged to the jinn kind. It is said that the jinn feared Solomon having a child with her, as the combination of human and jinn intelligence in that child would subject them to an even stricter rule under Solomon’s control. They spread rumors such as, “The queen has a deficiency in her intellect,” and “Her legs are hairy, and her feet are just like those of a donkey…” This is why Solomon altered the appearance and form of the throne—to test her intelligence. He also had that palace built to examine the condition of her legs. It is well known that transparent glass resembles water. Thus, when the queen saw it, she mistook it for still water and lifted her skirts to step in. And lo—her legs and feet were among the most beautiful of humankind! According to those who claim Solomon married her, this was a trap. ^[23]

The name of the queen mentioned in this account is not specified in the Qur’an. However, her name became famously known as “Bilqis,” and this is the name generally used when referring to her.

Though not mentioned in the Qur’an, storytellers have firmly asserted that Prophet Solomon married the Queen, yet they differ on whether this marriage occurred before or after her revealing her legs. A different narrative comes from the report attributed to Ibn Abbas:

When Bilqis embraced Islam, Solomon said to her: “Choose someone from your people for me to marry you to.” The woman replied: “Ordinary men cannot marry a woman like me who possesses such sovereignty.” When Solomon responded: “Marriage is part of Islam,” she said: “If that is the case, then marry me to Tubba’, the ruler of Hamdan.” Thereupon Solomon married her to him and sent her to Yemen, where she continued her reign. ^[24]

This matter appears in the Holy Bible in: I Kings 10:1-13, II Chronicles 9:1-12 (as quoted in our analysis of the 40th verse above) And in the Gospels of Matthew and Luke with the following texts:

⁴²The Queen of the South will rise with this generation on the day of judgment to judge this generation. For the queen had come from the ends of the earth to listen to the wise words of Solomon. Look, the one who is superior to Solomon is here. ^[25]

³¹The Queen of the South will rise up with the men of this generation on the day of judgment to judge them. For the queen had come from the ends of the earth to listen to the wise words of Solomon. See, here is the one who is superior to Solomon ^[26]

Ultimately, none of these details hold any importance. What truly matters and concerns us is properly understanding the information given in the Qur’an, acting accordingly, and eliminating the superstitions that arise from literalizing metaphors and personifying symbols.

Verse 44 is typically translated under the influence of mythological data as: “The Queen was told to enter the palace, and when she entered, she thought the floor was deep water and lifted her skirts, whereupon Solomon explained to her: ‘This is a palace made of crystal.'”

To prevent this misconception and determine the correct translation, we must analyze the words in the verse and examine their essential meanings:

الصَّرْحَ (As-Sarh)

This word, some derivatives of which have entered Turkish like “صريح (sarih)” [explicit] and “صراحة (sarahaten)” [frankly], fundamentally means “something pure, like unadulterated milk.” Among its derivatives, “صرح (sarah)” refers to something completely white and unblemished. “صرح (Sarh)” means “a standalone, independent, elevated, and densely constructed building” – used for palaces and all lofty, majestic structures. (See: Taj al-Arus, Lisan al-Arab)

This word appears in the Qur’an in: An-Naml/ 44, Al-Qasas/ 38, Al-Mu’min /36

لُجَّةً Lujjatan

The word “لُجَّةً (Lujjatan)” derives from the root “لجاج (LICAC)” and fundamentally means “to persistently, tirelessly and patiently pursue a matter without giving up.” It signifies insisting on a matter while believing no other option would be better.

لجة لأمر (Lujjatan amr)” means “the most magnificent/momentous of matters”

لجة البحر Lujjatan bahr)” means “the deepest and widest part of the sea”

لجة الماء (Lujjatan mai)” means “deep water”

لجة الجماعة (Lujjatan jamaat)” means “the great multitude of people” (References: Taj al-Arus, Lisan al-Arab)

The derivatives of the word are found in the Qur’an in Mu’min/75, Mulk/21, Naml/44, Nur/40.

In this context, interpreting “لُجَّةً (Lujjatan)” directly as “deep water” without it being in a water-related grammatical construction is incorrect.

alkashf ean s saaq ( الكشف عن الساق)

“كشف (Kashf)” as commonly known means “to uncover, to reveal something concealed”

” ساق (Saaq)” means “leg/calf” and appears in the Qur’an in:

It is mentioned in Qalam/ 42, Naml/44 and Qiyamat/29 in the Qur’an.

“Uncovering(Kashf) the leg” is an idiom that also appears in Al-Qalam/ 42, meaning “the complete revelation of all matters – whether good or bad – in clear manifestation.”

Mumarad (ممرد)

The word “ممرد (Mumarad)” means “to firmly grasp something, to level it, to smooth it, to polish it.” (Reference: Taj al-Arus, Lisan al-Arab) Different forms of this word appear in the Qur’an in: Nahl/44, Tawbah/101, Saffat/17, Hajj/3 and Nisa/117

Gawarir (قوارير)

This word is the plural of “قارورة (Garura),” meaning “glass vessel.” Due to its glass-like appearance, the same word is used for the pupil of the eye. (Reference: Taj al-Arus, Lisan al-Arab) This word appears in the Qur’an in: Naml/ 44, Insan/ 15-16

Therefore, the “قوارير (gawarir – glasses)” mentioned here refer to Allah’s light; they are the Revelations. The religion of Islam emerged from this very light.

In the verse in question, the word appears in plural form. What then are these “glasses/pupils” through which the pure religion is obtained, learned and lived? We believe the answer to this question can be found in the surah An-Nur/ 35.

³⁵Allah is the One Who enlightens the heavens and the earth; the universe, it is not possible for anyone else to enlighten. Example of His light; the Qur’an is like a niche in which is a lantern; that lantern is within a glass; that glass is like a pearl-like a star from an olive tree that can not be attributed to the east nor the west; that exists all across the world. –Oil of that tree illuminates almost even though it is not touched by fire.- It is light upon light. Allah guides whomever wills to His light. Allah presents examples for the people and Allah is the One Who knows all best.

(An-Nur/35)

It is clearly evident that the word “الصَّرْحَۚ (sarh)” in this verse is used as a metaphor for the Pure Religion.

The qualities mentioned in these verses are not attributes of a physical palace. In fact, it is unthinkable that a prophet would construct such a luxurious, extravagant palace – resembling Muawiya-style opulence – with prohibited levels of wastefulness. No such remnants have been identified from Prophets David or Solomon either. What remains of their construction, the ruins of Bayt al-Maqdis (the Holy Temple), are visible today.

This passage actually deals not with Solomon’s sovereignty, state power or wealth, but rather with his struggle against polytheism and his efforts to establish monotheism(tawheed).

Accordingly, the most appropriate translation of the verse is as follows:

It was said to the queen, “Enter the palace/pure religion where is nothing concealed, obscure and all things are shown clearly!”. Then, when the queen saw the pure religion, she calculated over and over in depth, examined and explained all her secrets in her life. Solomon said: “This is the pure religion obtained from the revelations of Allah”. And the Queen said: “My Rabb! I have truly been acting unjustly to myself. With Solomon, I have become Muslim for Allah, Rabb of all universes”.

The verse states: “The Queen was said : ‘Enter the palace/the pure religion where nothing is hidden and everything is openly displayed!'” Here, the question arises: Who is saying this to the Queen?

In our view, this represents our Lord’s will and decree concerning the Queen. That is, it declares and accepts the sincerity of her faith and Islam. (The word “gawl” in legal terminology expresses opinion and judgment.) We see an example of this in the verses of Ya Sin/ 26-27:

^26,27It was said: “Enter Jannah [Heaven/Paradise]!”. And he said: “I wish my people could know that my Rabb has forgiven me and made me one of those who are honored”.

(Ya Sin/ 26-27)

45–53. Verses:

⁴⁵Indeed, We sent to Thamud their brother Salih as a messenger, saying ‘worship Allah’. They became two groups disputing each other at once.

⁴⁶Salih said: “O my people! Why do you want to hasten evil before good? Why do you not ask Allah for forgiveness so that you will be shown mercy?”.

⁵³And We saved those who believed and entered under the guardianship of Allah.

The third community cited in this surah is the people of Thamud. The above verses describe Prophet Salih’s efforts to warn his people, their arrogant response to him, and consequently their destruction. In addition to previous narrations (details of which appear in Al-A’raf), this account mentions that a gang of nine conspirators from among those opposing Prophet Salih swore to assassinate him.

If observed carefully, the events between Prophet Salih and his people bear exact resemblance to those between our Prophet and the Meccans. Prophet Salih’s people, much like the inhabitants of Mecca, divided into two factions and contended among themselves.

⁷⁵And chiefs among his people who were arrogant said to those who have believed, who looked weak among them: “Do you really know that Salih is truly a messenger sent by Rabb? They said: “We certainly believe in what is revealed through him!”.

⁷⁶Those who were arrogant said: “We are the ones who consciously deny what you believe in!”. ⁷⁷Then they rapidly depleted the resources that maintained those social relief and support facilities and disobeyed their Rabb insolently and said: “O Salih! If you are the messenger as you say, bring us with what you threaten us!”.

(Al-A’raf/ 75, 76)

The word “تطيّر (tatayyur)” mentioned in verse 47 is derived from the word ” طير(tayr) [bird]” and is used to mean “bad omen.” This belief became one of the traditions of ignorant societies who, being dragged after superstitions and delusions, could not attain the clarity of faith. Unconscious people trapped in this belief made it a habit to seek refuge in birds when they wanted to undertake something. The Arabs, being the most superstitious society, would even refrain from embarking on a journey if a bird they deliberately startled flew to the left, considering it a bad omen. However, if the bird flew to the right, they would regard it as a good omen and set out on their journey.

The words of Prophet Salih’s opponents in verse 47 are more or less the same as those of the polytheist communities who considered their prophets to be bearers of bad omens:

¹⁸Then the people of that city said: “Surely, you are an evil omen for us. If you do not desist, indeed we will stone you to death and a painful punishment will touch you from us”.

(Ya Sin/ 18)

¹³⁰And surely, We seized Pharaoh and his family with years of droughts and shortness of crops, that they might think and be reminded. ¹³¹Then, when good came to them, they said: “This belongs to us”. If an evil came to them, they saw it ill omen of Moses and his people. Know well, their ill omen is with Allah. But most of them do not know.

(Al-A’raf/ 131)

The phrase in verse 48, “a group of nine who spread corruption on earth and do not set things right,” indicates, according to Arab custom, that nine individuals from nine lineages attempted to eliminate Prophet Salih. Various names have been attributed to these nine individuals in narrations:

Al-Kaznevi said: Their names were as follows: Qudar bin Salif, Misda’, Ashlum, Dhasma, Dhuheym, Dha’ma, Dhu’aym, Qattal, and Saddaq.

Ibn Ishaq said: Their leaders were Qudar bin Salif and Misda’ bin Mahra’, followed by seven others: Bal’ bin Mayla, Du’ayr bin Ghunm, Dhu’ab bin Mahraj, along with four others whose names are unknown.

Al-Zamakhshari, narrating from Wahb bin Munabbih, mentions their names as follows: Al-Hudhayl bin ‘Abd Rabb, Ghunm bin Ghunn, Riyab bin Mahraj, Misda’ bin Mahraj, ‘Umayr bin Karduba, ‘Asim bin Mahrama, Subayt bin Sadaqa, Sam’an bin Safi, and Qudar bin Salif. These were the ones who worked to kill the she-camel. They were the corrupt ones among Salih’s people, and they were sons of the noblest families of their community.

Al-Suhayli said: Al-Nakkash mentioned nine individuals who spread corruption on earth without making amends, listing their names one by one. However, this isn’t established through any verified narration. I’m recording these names based on scholarly reasoning and conjecture. We present these names as we found them in Muhammad bin Habib’s book: Misda’ bin Dahr (also called Dahm), Qudar bin Salif, Huraym, Sawab, Riyab, Dhabb, Dha’ma, Harmah, and Du’ayn bin ‘Umayr.

I say: Al-Mawardi, narrating from Ibn ‘Abbas, mentions their names as follows: They were Dha’ma, Du’ayn, Harmah, Huraym, Dhabb, Sawab, Riyab, Mistah, and Qudar. ^[27]

The term “his guardian/wali” mentioned in verse 49 refers to the chief of Prophet Salih’s tribe. According to ancient tribal tradition, the tribal chief was responsible for pursuing blood feuds on behalf of tribe members.

It is noteworthy that a similar situation emerged in Mecca around the time these verses were revealed. Just as the people of Thamud had split into two factions, the Meccans also divided into two opposing groups who began struggling against each other. Like Prophet Salih, our Prophet faced a planned collective attack by an organized gang formed from the opposing faction. Had this plan succeeded, our Prophet – like Salih – had a “guardian” who would seek retribution for the murder: his uncle Abu Talib. That is, if the Meccan polytheists had carried out their planned attack and achieved their goal, Abu Talib as leader of the Banu Hashim clan would have pursued a blood feud against the perpetrators on behalf of his tribe. However, if the murder were committed by a gang composed of members from various tribes, the perpetrators could not be identified, making it impossible for Banu Hashim to wage war against all involved tribes simultaneously, thus closing the matter. This conspiracy, organized by Meccan leaders but ultimately unsuccessful, was similarly attempted during our Prophet’s migration.

As evident, the story of Prophet Salih perfectly corresponds to the circumstances surrounding our Prophet when these verses were revealed.

Since the destruction of Thamud has been detailed in many earlier chapters, we will not repeat those accounts here nor recount the fabricated scenarios produced by narrators.

Verses 54, 55:

Since details about Prophet Lot and his people were previously mentioned in the chapters of Al-Qamar, Al-A’raf, and Ash-Shu’ara, only a brief explanation will be provided here. Furthermore, this account will be revisited later in the chapter of Al-Hijr.

According to our Almighty Lord’s revelation, the action of Lot’s people – “men lustfully approaching men instead of women” – was a depravity never before committed by any previous society. This deviant community practiced this abomination collectively:

^28,29We sent Lot as well. When he said to his people: “Surely, you commit such immorality that those who passed in the world before you did not do! Will you certainly approach men, obstruct the road and commit evil in your meetings?”. Thereafter, the answer of his people was only that they said, “Bring the punishment of Allah, if you are among the truthful!”.

(Al-Ankabut/ 28, 29)

In our view, the word “جاهلية (jahiliyya)” in the verse is more accurately understood here as “foolishness, stupidity.” However, even if taken to mean “lack of knowledge, absence of learning,” the phrase containing this word conveys the following meaning: “You are unaware of the terrible consequences of this excessive revelry and sexual deviance.”

Verses 56–58:

⁵⁶Then the answer of his people was only that they said, “Drive the family of Lot out from your city; look, they are those who want to keep pure!”.

This group of verses describes how Prophet Lot’s people resisted his message with mocking expressions, intended to expel him and his followers from their homeland, and explains the disaster that subsequently befell them. As previously mentioned, the rain referred to in verse 58 was a volcanic stone rain. The horrific details of this event are found in Al-A’raf, Al-Qamar, and Al-Hijr.

This event is described in the Bible as follows:

“The LORD rained down burning sulfur on Sodom and Gomorrah from the heavens.

He destroyed these cities, the entire plain, all who lived there, and all vegetation.

But Lot’s wife looked back as she followed behind him, and she became a pillar of salt.

Abraham rose early in the morning and went to the place where he had stood before the LORD the previous day.

He looked down toward Sodom and Gomorrah and the whole plain, and he saw dense smoke rising from the land like smoke from a furnace.” ^[28]

Verse 59:

After presenting examples of infidels deserving severe punishment, this verse delivers a message to all humanity through the Meccans. The message declares that all praise belongs solely to Allah, and peace shall be upon His chosen servants – primarily the messengers. This emphasizes that: Nothing besides Allah deserves praise, no one can harm Allah’s chosen and protected messengers except by His will, the exclusivity of praise(hamd) to Allah and the security of the messengers are also affirmed in other verses:

¹⁸¹And salam [health, peace, happiness…] be upon those messengers!

(As-Saffat/ 181)

Also Saffat/79, 109, 120 and 130. verses.

After delivering this message, the final part of the verse commands people to use their intellect to compare whether Allah or what the polytheists associate with Him is more beneficial. The primary addressees of this question are the polytheists themselves, aiming to make them contemplate whether Allah or their worshipped deities are truly better. For undoubtedly, no person would engage in any action from which they derive no benefit whatsoever.

The polytheists’ supplications and offerings to their deities instead of Allah stem from their baseless belief that these false gods contain some goodness. Had they not held this belief, their actions would have seemed meaningless and absurd even to themselves.

Moreover, the demand that they make a comparison between Allah and their deities demonstrates that these polytheists actually recognized and knew Allah:

⁹And surely, if you asked them: “Who has formed the heavens/universe and the earth?”, they would definitely say: “The One Who is the most exalted, the most powerful, the invincible/the subduer, the One Who knows very well has formed them”.

(Az-Zukhruf/ 9)

⁸⁷And surely, if you asked them who formed them, they would definitely say: “Allah”. So, how are they deluded?

(Az-Zukhruf/ 87)

⁶³And surely, if you asked them: “Who sent down water from the sky and revived the earth with it after its lifelessness?”, they would definitely say, “Allah”. Say: “All praise is to Allah; no one else may be praised”. But most of them do not use their reason.

(Al-Ankabut/ 63)

60–64. Verses:

In the previous verse, our Lord commanded the infidels to make comparisons. In this group of verses, He now points to numerous miracles in the afaq (external world) and anfus (inner world), as if guiding the infidels on how to make such comparisons – with each verse containing a thousand miracles worth of evidence.

Regarding this group of verses, we present below the illuminating observations of the late Mawdudi concerning our Lord’s miracles in the afaq and anfus:

The existence and survival of countless and diverse species on Earth is no simple matter. When one examines the wise harmony and coordination established on our planet, one can only marvel. This extraordinary balance, interrelation, and proportionality can only be recognized as the creation and arrangement of an All-Knowing (Alim), All-Wise (Hakim), and Omnipotent (Qadir-i Mutlaq) God.

The Earth we inhabit moves through space with exquisite precision. No tremor or deviation has ever been observed in its motion. Had there been even the slightest disturbance – like those we witness during earthquakes – life on our planet would be impossible. This sphere rotates with extreme delicacy, both around itself and the sun in perfect regularity. Its axial rotation, ensuring each side regularly faces or turns away from the sun, creates day and night. If one hemisphere permanently faced the sun while the other remained in perpetual darkness, no life could exist on the dark side. The constantly sunlit portion would become desiccated beyond any organism’s survival capacity, while the eternally dark side would freeze under intolerable cold.

Our planet is protected from continuous meteor bombardment by a 500-mile-thick atmospheric layer. Without this shield, approximately twenty million meteors – traveling toward Earth at thirty miles per second – would render our world uninhabitable for humans, animals, or vegetation. This same atmospheric layer regulates air temperature, elevates rainclouds formed from oceanic evaporation, transports these clouds worldwide, and provides essential gases for human, animal, and plant life.

An Earth without an atmosphere would be uninhabitable for any living being. Similarly, soil in areas lacking natural resources cannot sustain life. The Earth stores abundant water in oceans, rivers, springs, underground reservoirs, and melting mountain snow that flows as streams. Without this water distribution system, life on Earth would be impossible.

The Earth has been granted an ideal gravitational force that attracts water, air, and surrounding elements toward it. If this gravitational force were slightly weaker, air and water would escape into space uncontrollably. Likewise, if Earth’s temperature were higher than it is now, sustaining life would become far more difficult. On the other hand, if gravity were slightly stronger, the atmosphere would become denser, increasing pressure, reducing evaporation, and making rainfall impossible. Cold would intensify, habitable areas would shrink, and humans and animals would become smaller in size yet heavier in weight—severely limiting their mobility.

Furthermore, Earth is positioned at an optimal distance from the sun to support human and animal life. If this distance were slightly greater, Earth would receive less heat, making the climate colder, seasons longer, and the planet uninhabitable. Conversely, if the distance were shorter, extreme heat—combined with other factors—would rise to levels incompatible with human life as we know it.

These are but a few examples of the harmony and balance among Earth’s natural resources that make it habitable for humans. Any fair-minded person who carefully observes these phenomena could never entertain—even for a moment—the notion that such precise coordination emerged by mere chance without the design of a Wise Creator. Moreover, no rational being could accept that any other deity, goddess, jinn, prophet, saint, or angel played a role in this existence or established this magnificent order.

On Earth, there are bodies of fresh and saltwater that do not mix. Underground reservoirs contain both fresh and saltwater, yet they mostly flow separately. Remarkably, even in the middle of the ocean, there are freshwater springs whose currents remain distinct from the surrounding seawater, allowing sailors to obtain drinking water from them.

The Arab infidels themselves knew and understood that only Allah removes calamities and disasters. Thus, the Qur’an repeatedly reminds them that they would turn to Allah alone for help when struck by misfortune. Yet, once the affliction was lifted, they would resume praying to other gods alongside Allah. This behavior is not unique to Arab idolaters but applies to all pagans. Even the atheist socialist Russians—who waged systematic anti-religious propaganda—found themselves compelled to pray to God when encircled by German forces during World War II.

….

This simple truth expressed in one sentence is vast in meaning and detail. Anyone who deeply contemplates it gains new and timeless proofs of Allah’s existence and oneness. As evident, the very act of creation itself poses a fundamental question demanding an answer. Human knowledge cannot discover what life truly is, how it originated, or from where it came. The current scientific reality is this: mere assembly and organization of inanimate matter cannot produce the phenomenon we call life. Though unscientific, atheists imagine that if basic elements randomly combine in suitable proportions, the phenomenon of life might emerge – provided mathematical probability permits it. Yet the possibility of this occurring is zero. All laboratory attempts to create living organisms from inanimate matter, despite employing every conceivable method, have ended in complete failure. At best, scientists have only produced DNA – life’s fundamental building block, but not life itself.

The phenomenon of life remains scientifically inexplicable even today – a true miracle. At this point, we can only affirm that creation results solely from the Creator’s will, command, and design.

Moreover, life exists not in one form, but in countless varieties. Mankind has discovered approximately one million animal species and two hundred thousand plant species on Earth. Each differs completely in structure and characteristics, maintaining these distinct features persistently since their earliest known existence. No Darwinist can provide any rational explanation for this beyond acknowledging it as evidence of a single God’s creative plan. No transitional link transforming one species into another has ever been discovered. No member of any species exhibits characteristics alien to its kind. Occasional claims about discovering “missing links” are repeatedly disproven by facts themselves. Thus, the inescapable truth remains: behind this creation stands a Supreme Designer – the Wise Organizer who grants life in countless diverse forms, the Supreme Planner and Fashioner of all existence.

The previous information concerned the beginning of creation. Now let us reflect on how creatures reproduce from one another, and how Allah creates them distinct from each other. The Creator (Al-Khaliq) has placed perfect mechanisms within the structure and order of every animal and plant species. Through these characteristics, species continuously produce offspring that perfectly maintain their own kind’s structure, form, and traits in an endless flow.

To sustain and propagate life, each living cell contains this essential element separately (these marvelous genes can only be seen through extremely powerful microscopes). Modern genetic scientists’ observations reveal astounding truths: every plant is granted the exclusive ability to reproduce only its own species. Each generation maintains all distinguishing characteristics of its kind. Members of each species remain distinct from all others in their unique structures.

This reproductive element, essential for species’ continuity, exists separately within every living cell. These miraculous genes, visible only through high-powered microscopes, act as master engineers – directing each plant’s development strictly according to its species’ pattern. This explains why wheat grains always produce wheat worldwide, and why no climate has ever yielded barley from wheat seeds. The same principle governs animal and human reproduction.

No species was created all at once. Rather, an unimaginably vast production factory operates everywhere, continuously bringing forth countless individuals of each species. Consider the microscopic gene residing in life’s smallest unit – carrying all hereditary traits of its species – then examine the extremely precise yet complex psychological systems governing reproduction. No rational mind could accept that such perfect, intricate order emerged by chance, or that it could spontaneously produce billions of organisms across species.

This perfect system requires not just an initial Designer, but an Eternal, Wise Sustainer (Al-Hakim, Al-Kayyum) to maintain its flawless perpetual operation – an Overseer who directs and manages these processes continuously.

These truths demolish both polytheistic beliefs and the foundations atheists rely on to deny God. Only a fool could believe that angels, jinn, prophets, or saints have any role in Allah’s creative work. But no conscientious, impartial person could ever claim that this vast creation and production factory—built entirely upon wisdom and perfect order—began operating by mere chance and has continued automatically ever since.

A casual examination of this brief statement reveals that providing necessary nourishment is no simple matter. Our planet hosts millions of animal and plant species, each comprising countless individuals with diverse dietary needs. The Creator and Sustainer (Al-Khaliq, Ar-Razzaq) has arranged abundant and easily accessible food sources so that no living being goes unfed. Within this system, countless coordinated processes operate in harmony—between land and sky, heat and light, air and water, and earthly elements. Without this precise balance, not a single morsel of food could be produced.

Can anyone seriously believe that such an extraordinarily perfect system emerged by random chance—without the wise plan of an All-Wise Creator (Al-Hakim)? Could any rational person imagine that jinn, angels, or saints play any part in governing this system? ^[29]

Our Lord also expressed his desire for comparison in other verses:

¹⁷Then, is the One Who creates/Allah like so-called gods that are not able to create? Will you still not think?

(An-Nahl/ 17)

⁹Or is the one who wakes up at night, who is respectful by submitting, standing, fearing Akhirat [Afterlife] and who hopes for the mercy of his Rabb like the one who does not? Say: “Are those who know equal to those who do not know?”. Indeed, only those who possess a pure mind are capable of remembering/thinking properly.

(Az-Zumar/ 9)

²²So, is the one whose heart Allah opens to Islam not be upon a light? Then, woe to those whose hearts are hardened against remembrance of Allah! They are in an explicit astray.

(Az-Zumar/ 22)

³³So, who is the One Who stands upon/observes every one with that which he earns? But they ascribed partners to Allah. Say: “Name them! Or will you inform Him about that which He does not know on the earth or of what is apparent of the word? In fact, plots of the infidels; those who consciously deny the divinity of Allah and the fact that He is Rabb have been made attractive to them so they have been averted from the Path. Whomever Allah leads astray, there will be no guide for them.

(Ar-Ra’d/ 33)

In verse 62, our Lord reveals about His Own Essence and promises to answer the supplication of the distressed when they call upon Him. For when a troubled, desperate person seeks refuge in Allah, it demonstrates sincerity (ikhlas) and shows their heart has severed ties with everything except Him.

Out of His mercy, our Lord relieves the afflicted from their distress. However, due to humanity’s inherent ungrateful nature, people forget their Lord as soon as they find comfort:

^9-11And if We make those other than who have patience and do amendatory deeds – those are the ones for whom the forgiveness and the greatest reward are – taste a mercy from Us and then take it back, then they are indeed desperate, very ungrateful. And if We make him taste happiness after sadness has touched him, he definitely says: “Evil has left me”. Indeed, he is the one who is spoiled and arrogant.

(Hud/ 9, 10)

⁷⁵And some of them are those who promised to Allah, saying: “Should Allah give us from His bounty, we will surely give charity and be among the righteous”.

⁷⁶And when Allah gives them from His bounty, they become stingy with it and turn away while they distance themselves.

(Tawbah/ 75, 76)

²²Allah is the One Who makes you travel on land and at sea. When you are in ships, ships sail with those who are in them with a good wind. And when the passengers rejoice, there comes a strong storm, waves come from every direction. And when they realize that they are surrounded, they supplicate Him as the ones who purify the religion for Allah: “If You save us from this, surely we will be the ones who repay”.

²³And when We save them from there, they commit transgressions without right on the earth as soon as they are saved. – O mankind! Your transgression is only against your own good as a gain of this worldly life. Then your return is only to Us. Then We will inform you about what you did. –

(Yunus/ 22, 23)

And An-Nahl 53-54, Luqman 31-32, Ar-Rum 33, Al-Ankabut 65, Al-Isra 67, and Al-Hajj 15

Verse 65:

⁶⁵Say: “No one but Allah knows the unseen, the unheard, the unfelt, the past and the future in the heavens/universe and on the earth. And they do not perceive when they will be resurrected.

The truth stated in this verse – “None knows the unseen in the heavens and earth except Allah” – simultaneously means that those claimed as partners in divinity have no knowledge even of their own future. This meaning is reinforced by the verse’s concluding statement, which provides a concrete example: these false deities remain unaware of when they will be resurrected.

The following excerpt clearly demonstrates the boundaries of unseen knowledge:

It is narrated that the Emir Hajjaj once summoned an astrologer and asked about the number of pebbles he held in his hand (whose number he knew). When the astrologer answered correctly, Hajjaj tested him again with an uncounted handful of pebbles. This time the astrologer failed and said: “O Emir, I believe you yourself don’t know their number.” When Hajjaj confirmed this, the astrologer explained: “The first time, you had counted the pebbles, so that knowledge was no longer part of the unseen. The second time, you hadn’t counted, making it unseen knowledge. None knows the unseen in the heavens and earth except Allah.” ^[30]

66–68. Verses:

⁶⁶In fact, their knowledge about Akhirat [Afterlife] comes one after another. But they have an uncertain, insufficient knowledge about it. More accurately, they are blind to this.

Verse 66 states that continuous information about the Hereafter has been provided to the polytheists and infidels, with evidence and examples given for them to believe. Yet, they neither examine these proofs nor approach the given information with anything but doubt, refusing to believe in the coming of the Hereafter. Because of this, they remain heedless of the truth and act blindly.

In verses 67 and 68, their denial of the Hereafter due to this blindness is conveyed in their own words.

The denials of these infidels are also expressed in other verses:

^82,83They said: “Will we indeed be resurrected when we have died and become a dust and bones? Surely, we and our ancestors were threatened with this before. This is nothing but the legends of the former ones!”.

(Al-Mu’minun/ 82, 83)

Verse 69:

⁶⁹Say: “Travel through the earth and see how was the end of the criminals!”.

This verse serves as both a warning and guidance to those who act blindly. They are told: “Instead of clinging to the mindless denials of your forefathers, look at the fate of those who reject the Hereafter! See the reality of life after death and the consequences awaiting those who knowingly deny the accountability for their deeds!”

Verse 70:

–⁷⁰Do not grieve for them and do not be in distress because of the plots they conspire! –

This verse commands our Prophet – who was previously comforted in [the chapter beginning with] Ash-Shu’ara verse 3 with the words “you may devastate yourself that they do not become the ones who believe!” – not to grieve over the plots being made against him. This statement reveals that similar conspiracies to those mentioned in verse 49 against Prophet Salih were being orchestrated against our Prophet.

Other verses also counsel our Prophet against grievance:

^88,89Do not covet upon that which We have given to some among them and let them enjoy with it; wealth and fortune. Do not grieve over them either… Lower your wings for the believers. And say: “Surely, I am the one who is the clear warner”.

(Al-Hijr/ 88, 89)

Note: Verses 71, 72 are shown at the end of Verse 90 for technical and semantic reasons.

Verses 73–75:

⁷⁵And there is nothing concealed in the heavens/universe and on the earth which is not in an explicit book.

In this group of verses, our Lord emphasizes that He treats all humans – believers and infidels alike – with grace, while noting that most people fail to properly appreciate this favor. By introducing Himself with the attribute of “All-Knowing” (Al-Alim), our Lord implies that human indifference stems from failure to properly recognize their Lord, simultaneously warning the ungrateful infidels. According to this warning, all their actions are known and recorded. When the appointed time comes, these records will be presented on Judgment Day, and they will be held accountable.

The “book” mentioned in verse 75 refers to Allah’s knowledge preserved in the “Guarded Tablet” (Al-Lawh Al-Mahfuz):

⁷⁰Do you not know that Allah absolutely knows what is in the heavens/universe and on the earth? Surely, this is in a book. Indeed, this is very easy for Allah.

(Al-Hajj/ 70)

⁷If you raise your voice, then surely, Rahman [Allah; the One Who shows great mercy on the earth to all living beings that He created] knows what is hidden and what is more hidden.

(Ta Ha/ 7)

⁵Open your eyes! Surely, they try every way, suffer to hide from the Messenger/the revelation. Open your eyes! Allah knows that which they conceal, that which they disclose when they cover themselves with their coverings. Indeed, Allah is the One Who knows best what is within hearts.

(Hud/ 5)

Verses 76, 77:

⁷⁶Surely, this Qur’an explains Israelites most of that over which they disagree.

⁷⁷And indeed, the Qur’an is a guidance and a mercy for the believers.

In these verses, returning to the main theme at the beginning of the surah, two characteristics of the Qur’an are reiterated:

The first characteristic of the Qur’an, mentioned in its 76th verse, is the transmission and explanation of the matters over which the Children of Israel disagreed. These can be evaluated under two main headings. One of the disputed matters concerns the “Book,” while the other concerns the Prophet Jesus and his mother Maryam, regarding which the truth has been conveyed in the verse of Surah Maryam/34 with the statement: “This is Jesus [Isa], son of Mary, about whom they have been disputing”

THE DISPUTE CONCERNING THE “BOOK”

^15,16O People of the Book! Indeed, Our Messenger who makes clear to you most of that which you have been concealing from the Book and overlooks many has come to you. And indeed, a light and an explicit Book from Allah has come to you. Allah guides those who seek His pleasure to the paths of salamat [peace, safety, happiness] by that Book. He brings them out from all darkness into the light and guides them to the straight path with His knowledge.

(Al-Ma’idah/ 15)

¹⁹O People of the Book! When intervals between the coming of messengers increased, there has come to you Our Messenger who conveys/makes clear to you so you may not say: “No harbinger of good tidings and no warner has come us”. There has definitely come to you the harbinger of good tidings and warner. Allah is the One Who is competent over everything.

(Al-Ma’idah/ 19)

⁴⁸And We have revealed to you the Book/the Qur’an with the truth that confirms, defends and protects a part of the Torah which it contains. Then, judge between them by what Allah has revealed. Do not follow their desires and inclinations by going astray from the truth that has come to you. And We have determined for each of you a roadmap/collective principles of life and a wide, illuminated path. If Allah had willed, He would have made you one community with a leader yet He did not so He may wear you down/test you in what He has given upon you. Therefore, race to the good. To Allah is your return all together. Then, He will inform you about that over which you differed.

(Al-Ma’idah/ 48)

Regarding this subject, the following verses may also be consulted: Al-Baqarah (79, 85, 213), Al-i Imran (79), and Fatir (31).

THE DISPUTE CONCERNING PROPHET JESUS AND HIS MOTHER MARY

A group among them says, “Jesus was merely an ordinary human being.”

Another group has said: “The Father, the Son, and the Holy Spirit are three distinct forms. Through these, Almighty God has introduced Himself to humanity.”

According to their belief, God consists of “ekanim-i selase” (the three fundamental elements). These are the Father, the Son, and the Holy Spirit. The Son is Jesus. The Almighty God, as the Father, descended in the form of the Holy Spirit, took on human form within Mary, and was born from her as Jesus (Yesri).

Yet another group says: “The Son is not eternal like the Father. Rather, He was created before the existence of the universe. Therefore, He is subordinate to the Father and submits to Him.” Another group rejects the idea that the Holy Spirit is a distinct element.

In 325 A.D., the Council convened in Nicaea (Iznik), and in 381, the Council held in Constantinople (Istanbul), it was decreed that the Son and the Holy Spirit are equal to the Father in divine unity, and that the Son has eternally proceeded from the Father. At the Council held in Toledo (Tulaytula) in 589, it was further decided that the Holy Spirit also proceeds from the Son. The Eastern and Western Churches diverged on these matters, and these divisions persist to this day…^[31]

The Noble Qur’an has called all these groups to a clear word that would resolve their disputes.

⁵⁹Jesus was only Our servant to whom We bestowed favor and whom We made an example for Israelites.

(Az-Zukhruf/ 59)

The Christians also fell into a similar disagreement regarding the crucifixion of Jesus (peace be upon him). Some of them said: “Jesus is the Word of Allah, whom He bestowed upon Mary.” Another group said: “Simon, his apostle, was made to resemble him and was punished in his place.”

However, the Noble Qur’an has conveyed the definitive truth on this matter:

^155-158Like that: Because of their breaking of their own covenant, their disbelief in the Ayat of Allah, their fighting against the prophets unjustly and their statement: “Our hearts are covered”, -rather, Allah sealed their hearts for their disbelief; their conscious denial of the divinity of Himself and the fact that He is Rabb. None of them but a few believe- and their disbelief in the divinity of Allah and the fact that He is Rabb and their great slanders against Mary; and their saying “We truly have killed Jesus the Messiah, Messenger of Allah and son of Mary”, Allah has cursed them/deprived them of His mercy. But, they did not kill him and they did not treat him harshly. But another one was made to look similar to Jesus. Truly, those who differ over him have definitely insufficient knowledge. They do not have any knowledge concerning this other than following assumptions. They certainly did not kill him. Rather, Allah ascended him to Himself/raised him in degree. And Allah is the One Who is the most exalted, the most powerful, the most honorable, the invincible/the subduer, the best law maker, the One Who precludes corruption best/makes incorruptible.

(Al-Nisa/ 154-158)

^55-57And when Allah said: “O Jesus! Surely, I am the One Who reminds you one by one what you did in the past and what you failed to do while being obliged to/the One Who takes your life and raises you to Myself and purifies you from the infidels; those who consciously deny My divinity and the fact that I am Rabb. And I am the One Who favors those who have followed you until the day of Qiyamat [Resurrection] above the infidels; those who consciously deny My divinity and the fact that I am Rabb. Then you will be returned only to Me. Then I will judge among you about that over which you differed. And as for the infidels; those who consciously deny My divinity and the fact that I am Rabb; I will punish them in the world and in Akhirat [Afterlife] with a severe punishment. There will not be anything for them from the helpers. And as for those who believe and do amendatory deeds; Allah will pay their reward fully. And Allah does not like those who do wrong; act against their own good by associating others with Himself”.

(Ali Imran/ 55-57)

Just as the Qur’an corrected the legendary beliefs concerning Jesus, the son of Mary, it also purified the filth that Jewish culture and mythology had added to the Torah, which was sent by Allah.

⁴⁵And We ordained for them in the Torah, a self for a self, an eye for an eye, a nose for a nose, an ear for an ear, a tooth for a tooth. And for wounds is retribution. But whoever gives up his right of retribution, this becomes an expiation for him. And whoever does not judge by that which Allah has revealed; then they are the ones who do wrong; act against their own good.

(Al-Ma’idah/ 45)

In a similar manner to the above, Almighty Allah has corrected in the Qur’an many fabricated matters that people invented concerning revelation, prophethood, and religion. Consequently, He has also purified some of His prophets from the slanders attempted to be attributed to them. It is perfectly natural that the disagreements and deviations discussed here are those existing at the time of the Qur’an’s revelation. It is a known fact that today’s People of the Book have further divided into many new sects and schools of thought, unlike that period. Therefore, those who wish to serve the Qur’an today must work to introduce them to the Qur’an [Islam] based on these various sects and schools.

From the time of the Qur’an’s revelation, people have constantly struggled against and disputed the Qur’an, which brought decisive rulings to resolve the disagreements that had dominated the previous scriptures and caused divisions among their followers. However, the Qur’an itself is the Book that establishes the final judgment on all these disputed matters.

The second characteristic of the Qur’an mentioned in the 77th verse (which is our subject matter) is that it serves as guidance and mercy for the believers. Indeed, the unruly, pillaging people living in a corner of the Arabian desert, through their belief in and adherence to the Qur’an, transformed within a relatively short period into guiding lights for society, architects of human civilization, rulers over much of the world, and ultimately became people envied by all nations.

78–81. Verses:

⁷⁸Surely your Rabb implements His judgment among them. And Allah is the most exalted, the most powerful, the invincible/the subduer, the One Who knows very well.

⁷⁹So rely on Allah, you are indeed upon explicit truth.

⁸⁰Indeed, you can not make the dead listen and make the deaf hear the call when they turn their backs and flee.

In this section, the Prophet is reminded of his essential duties—and reassured that he bears no responsibility for those who reject the truth.

Recalling the opening of Surah an-Naml (“Ta, Sin. These are the Ayat of the Qur’an, an explicit book/the book which clarifies sent as a guide to the righteous path and a bringer of good tidings to those believers…”), Now, returning to the same subject, the matter is reinforced by saying: “So rely on Allah, you are indeed upon explicit truth. Indeed, you can not make the dead listen and make the deaf hear the call when they turn their backs and flee. You are not the one to take the blind from the astray they have fallen into and guide them to the righteous path; you will only make those who believe in our Ayat – and they are the ones who have submitted – hear.” The subject is reinforced by saying that you can only listen to those who believe in our verses, who are the ones who surrender.

In other words, our Prophet is being implicitly told: “It is not your task to forcibly bring them to the right path or make them walk upon it. You can only convey to them and explain with examples that this path is correct while the path they follow is wrong. But how can you show the right path to one who has closed his eyes and absolutely does not wish to see anything?”

In verse 80, the expression “the dead” does not refer to actual corpses, but rather to those whose consciences have atrophied, whose stubbornness, obstinacy, and blind adherence to their traditions have deprived them of the ability to distinguish truth from falsehood. The “deaf” mentioned here are not merely those who cover their ears to what is being said, but also those who turn their backs and flee from the place for fear of hearing the call. The “blind” and “deaf” referred to are not only from our Prophet’s time, but represent those who remain insensitive to divine revelation in every era, possessing the general characteristics described in the verses.

Verse 82:

Regarding the expression “ دابة من لأرض (dabbatun min al-ard)” mentioned in this verse – since it has been distorted and given rise to many superstitious beliefs – we are reproducing our specialized study on this matter verbatim below, believing it will help better understand the subject:

DABBETUN MIN AL-ARD

This expression in the Qur’an has been periodically brought up by visual media chasing higher viewership ratings. Many people, knowledgeable or not, have made pronouncements on this matter. However, it has become evident that these individuals – who by virtue of their titles should be well-informed – approached the subject without conducting any proper study or research on the relevant verse, merely revealing the unverified knowledge and understanding instilled in them by traditionalism and hearsay information lacking any foundation. In other words, through their own statements, it became clear that those involved in this matter possessed only superficial knowledge about the subject and failed to recognize the truths contained in the verses.

In this situation, just like every knowledgeable Muslim, this humble servant too has been charged with the duty of intervening in order to present the matter correctly and cleanse it from superstitions. For our efforts to clarify this matter, we pray to Almighty Allah to support us by not withholding His help and guidance, and we share the knowledge our Lord has granted us with everyone.

WHAT IS “دابّة DABBEH”?

1- Literal Meaning:

The word “دابّة (dabbeh)” is derived from the root verb “دبّ (dabb)” in the form of an active participle (ism-i fail). The root word “dabb” means “to walk slowly, to creep.”

This word is generally used for:

The spreading of decay in the body
The spread of alcohol or drugs through the system
Magnetic propagation
Radiation [the emission of energy as particles or waves from a source]
Movements that are difficult or impossible to track with the eye
The movements of insects and pests

The word “dabbeh,” derived from the root “dabb,” means: “that which moves slowly, creeps, or moves so gradually that its motion cannot be visually tracked.”

2- “Dabbeh” in the Qur’an:

This word appears numerous times in the Qur’an (in various surahs including An’am/ 38, Hud/ 6, 56, Nahl/ 49, 61, Nur/45, Ankabut/ 60, Luqman/ 10, Fatir/ 45, Shura/ 29, Jathiya/ 4 and Anfal/ 22), both in singular and plural forms:

As can be seen, in all these verses, the word “dabbeh” is used to refer to all living creatures, both large and small.

¹⁴And when We decreed his death; nothing indicated to them his death except the creature of the earth that ate his staff. Only the creature of the earth/worm that ate his staff caused them to know that he was dead. And when he fell facedown, it became clear that: “Had those foreigners known about the death of Solomon which they did not, they would not have remained in that humiliating punishment; in longing, homesickness, hard work, being put in chains.”

(Saba’/ 14)

In this verse, however, the word “dabbeh” appears differently as the phrase ” دابّة لآرض (dabbetu’l-ard)” meaning “earth creature.” This constitutes a distinct usage requiring independent examination and explanation, similar to how verse 82 of Surah An-Naml uses “dabbeh” in a different construct.

3- “Dabbeh” in Hadith:

Most compilers of hadith collections considered “sahih” (authentic), including Bukhari, did not include narrations about “dabbeh.” Among them, Tirmidhi reported in the “Tafsir” section of his collection this narration from Abu Huraira:

Narrated from Abu Huraira that he said: “The dabbeh will emerge carrying Musa’s staff and Sulayman’s seal. With the staff it will polish the believers’ faces, and with the seal it will stamp the infidels’ noses. When people gather at a table, one will call another ‘O believer!’ while the other responds ‘O infidel!'”

Although Imam Tirmidhi attempted to explain this narration in connection with verse 82 of Surah An-Naml, examination shows no substantive relation between the narration and the verse. Moreover, this narration has consistently been discussed by Imam Ahmad, Tayalisi, Na’im ibn Hammad, Abd ibn Hamid, Hasan, Ibn Majah, Ibn Jarir, Ibn Munzir, Ibn Abi Hatim, Ibn Mardawayh, and Bayhaqi exclusively in contexts about signs of the doomsday.

Ibn Jarir’s narration from Hudhayfa ibn Asid contains baseless claims about this “dabbeh” emerging three times, with unsupported details about locations and timings.

Another narration on this subject states:

Ibn-u Amr Ibn-ul-As narrates: The Messenger of Allah said: “As of the end, the first of the signs of the Day of Judgment is the rising of the sun from the setting, and the coming of the dabbeh to people in the morning. Whichever one of them comes first, the other is right after him.” ^[32]

As evident, this narration also deals with signs of the doomsday and bears no connection whatsoever to verse 82 of Surah An-Naml.

These narrations, disregarded by many hadith scholars, have been embellished and distorted by ignorant circles. The first such embellishment was the consistent translation of the word “dabbeh” as “dabbet-ul-ard” (with the added “al-ard“) despite its absence in original narrations. All subsequent embellishments were then built upon this fabricated “dabbet-ul-ard” expression. Consequently, all such explanations are baseless, reflecting only their authors’ personal understandings; they possess no religious validity and cannot have any.

IS “DABBEH” ONE OF THE SIGNS OF THE DOOMSDAY?

This term has been exclusively discussed as one of the signs of doomsday, with all fabricated explanations oriented accordingly. This is why the word became accepted within this semantic framework.

In reality, the misunderstanding of verse 82 in Surah An-Naml stems not only from the incorrect interpretation of “dabbeh” but also from foreign cultural influences. For instance, Chapter 18 and subsequent sections of the Book of Revelation in John’s Gospel mention such a creature [a beast emerging from the earth]. Similarly, Judaism contains comparable beliefs. Indeed, those who introduced such narrations among Muslims – like Abu Huraira and Wahb ibn Munabbih – were individuals influenced by Isra’iliyyat (Judeo-Christian traditions).

Regardless of the reasons, the term “dabbeh” has ultimately acquired forced and fabricated meanings beyond its true definition, even being personified.

However, our main subject is the verse of Naml/82.

⁸²And when the Word is fulfilled, We will bring out a moving and speaking creature made of earth/substance that will tell/explain them that the people did not believe in Our Ayat as they should have.

(Al-Naml/ 82)

Please note carefully that this verse is not an independent sentence, but rather one of the sentences within a paragraph. That is to say, the subject matter of this verse has other related sentences both before and after it. If this verse is evaluated in isolation without considering other relevant verses, neither can the pronouns be properly referenced, nor can the initial connecting “wa” (و) waw-i atifa [the conjunction “and”] be correctly linked to its appropriate place. In our view, all errors made thus far have occurred precisely for this reason. Therefore, to properly understand this verse and the expression “دابّة من لأرض (dabbetun-minel-ard)” contained within it, the entire paragraph [verses 67-85 of Surah An-Naml] must be examined.

In this paragraph, Almighty Allah provides detailed warnings about the Day of Resurrection, and our subject verse constitutes one sentence within this warning passage. However, there is a crucial expression that must be understood beforehand to properly comprehend the verse and its context – namely, the expression “The Word.” This expression also appears in other verses of the Qur’an:

⁷Indeed, the Word has come into effect upon many of these people whose ancestors have not been warned. Now, they do not believe.

(Ya Sin/ 7)

^69,70And We did not teach him the poetry. That would not suit him anyway. It is only a reminder; the Qur’an sent down to warn those who are alive and to prove that the Word is true upon those infidels; those who consciously deny the divinity of Allah and the fact that He is Rabb.

(Ya Sin/ 70)

The Qur’an itself has explained what is meant by the “Word” emphasized as “the Word is fulfilled” in verses 82 and 85 of Surah An-Naml:

¹³Had We willed, We would have given everyone the righteous path. Yet the word from Me has been decreed : “I will definitely fill Jahannah [Hell] with people of known, unknown, the past, the future all together”.

(As-Sajdah/ 13)

^118,119Had your Rabb willed, He would definitely have made mankind one community with a leader. But they continue to differ except for those whom your Rabb has given mercy. He formed them for this. And the Word of your Rabb; “Indeed, I will fill Jahannah [Hell] with the people you may know or not, you have met or not; all of them” is fulfilled.

(Hud/ 118–119)

As clearly seen from the verses, Almighty Allah has made a decision and established a decree. According to this, our Lord will punish the infidels and fill Hell with jinn and humans [all beings]. For this purpose, He will gather people on the Day of Judgment and hold them accountable. This is the “Word” referred to in the verse – not the doomsday as rendered in many translations.

ANALYSIS OF “AN-NAML/82” VERSE

The verse begins with the conjunction “wa” (و) (and), which, as we emphasized above, indicates that this is not an independent statement but rather a continuation of an ongoing discussion. Unfortunately, existing commentaries and translations have failed to consider this crucial point.

The word “waqa’a” in the verse is a verb in the past tense [madi]. This means the doomsday has already occurred, the earth has perished. The time referenced is that of resurrection (hashr), the day of reckoning. The guilty are being called to account to fill Hell. The expressions in this verse have absolutely no connection with the doomsday or its approaching signs. Existing translations and commentaries that render this sentence with the verb “waqa’a” in future tense are absolutely incorrect. Indeed, the erroneous interpretation that counts “dabbeh” among the signs of the doomsday stems from this very mistake.

The Qur’an contains no evidence whatsoever that “dabbeh” is a sign of the Hour. Moreover, works lacking scholarly merit that present “dabbeh” as a sign of the Hour have failed to find even a single supporting narration from what is called “authentic sunnah” for these baseless claims. Therefore, all such assertions are completely unfounded. The events surrounding the occurrence of the doomsday – meaning the signs of doomsday – have been explicitly explained by Allah Himself in the Qur’an’s surahs of Al-Qamar, Al-Qiyamat, At-Takwir, Al-Infitar, Al-Inshiqaq, Al-Ghashiyah, and Al-Qari’ah.

The paragraph consisting of verses 67-85 in Surah An-Naml discusses “the questioning and accounting on the Day of Resurrection.” The narrative technique employed in these verses is as follows: A scene from the events of Resurrection is vividly presented like a theatrical stage for human comprehension. As known, explaining a subject through allegorical representation is a frequently used method in the Qur’an. Almighty Allah has repeatedly depicted scenes of Resurrection – with their actors, settings, props, and dialogues – throughout the Qur’an to warn us. Here are two examples:

¹⁹And on the day when enemies of Allah will be gathered, they will be driven to the fire.

²⁰And when they arrive there, their senses of hearing, sight and their skin will testify against them about that which they did.

^21-23And they will say to their own skins: “Why have you testified against us?”. They will say: “Allah, the One Who makes everything speak, has made us speak and it is He Who formed you the first time and now you are being returned to Him. And you were not covering yourselves because your senses of hearing, sight and skins would testify against you. And you believed in that Allah would not know many of what you do. This belief of yours; your belief that you had about your Rabb has destroyed you, thus you have become among those who have lost and suffered”.

(Fussilat/ 19–25)

^60-62Did I not enjoin upon you, saying: “O mankind! Do not worship satan, indeed he is an explicit enemy to you, but worship Me; this is the straight path and indeed satan already led many generations astray from among you”? Were you still not the ones who used their reason? ⁶³This is Jahannah [Hell] which you have been promised.

⁶⁴Lean onto it today for that which you denied/disbelieved consciously! ⁶⁵Today We will seal their mouths; their hands will speak to us and their feet will testify to that which they have earned.

(Ya Sin/ 60–65)

THE EXPRESSION “MINA’L-ARD [FROM THE EARTH]”

Regarding the preposition “min” (من) [harf-i jar] in this verse expression, traditionalists have accepted it as relating to an implied verb “we brought forth” and understood the phrase to mean “We brought forth a dabbeh from the earth.” In our view, this is one of the errors that obstructs proper understanding of the verse. Because on the Day of Resurrection, the earth as we know it will not exist for something called “dabbeh” to emerge from it.

According to Arabic grammar rules requiring every “harf-i jar” (preposition) to relate to an implied verb, our opinion is that for the preposition “min” in this expression, one should postulate either the implied verb “kaineten” (كائنة) or “ma’muleten” ( معمولة ). In this case, the meaning of the expression would be “a dabbeh made from earth.” That is, the entity called “dabbeh” is made from earthly materials; it is not a living being. Nor is it from the category of “angels” as some have claimed.

“Speaking about ‘how people failed to properly believe in Allah’s verses’ “

If one pays attention, the “dabbeh” will not converse with people, but rather speak to people. This means the speech in question will not be a mutual conversation between people, but rather a one-sided declaration made by the “dabbeh.” The content of this speech will consist solely of announcing to people that they failed to properly believe in Allah’s verses.

As for what this speaker called “dabbeh” might be: Both the root meaning of the word implying movement, and the fact that this entity originates from earth, suggest certain possibilities to the mind. An inanimate object that moves and speaks? Perhaps like a tape recorder, television, video device, computer, robot, or some other device to be developed between our time and the Hour?

Among commentators, Ibn Kathir gave the most attention to “dabbeh” and considered the matter important. However, he too explained the word “dabbeh” in the context of signs of the doomsday and devoted considerable space to baseless rumors on the subject. Ultimately, he too couldn’t move beyond these anecdotal narrations, concluding the matter with: “All of these are debatable.”

As for Ibn Abbas, likely because he couldn’t properly comprehend the expression “تكلّمهم tukellimuhum [will speak to them; will explain]” in the verse, he found himself unable to make sense of it and instead read the expression as ““ تَكَلّمهم tekellimuhum [will wound them].” Ibn Abbas’ reading of this expression in such manner probably stems from the impossibility of imagining – in his era – a device or machine made of inanimate materials that could speak and move.

With our current knowledge, the announcement devices we listed above will undoubtedly be described as “primitive” in future ages, and the term “dabbeh” will again refer to modern devices of that time – constructed from inanimate materials and making announcements to people.

In conclusion, we can state:

The “dabbeh” is a type of broadcasting device made from earthly materials that will be brought forth on the Day of Resurrection, and it will announce the preloaded message that “people failed to properly believe in Allah’s verses.” This announcement represents another expression of the Messenger of Allah’s complaint against his ummah:

³⁰And the messenger will say : “O my Rabb! Surely, my people have taken this Qur’an as an isolated/abandoned thing”.

(Al-Furqan/ 30)

Verses 83, 84:

⁸³And the day when We will gather a group from every community with a leader, who denied Our Ayat/evidences/signs, they will be arrested and set in rows.

⁸⁴And when they arrive, Allah will say: “Did you deny My Ayat/evidences/signs even though you did not comprehend them in knowledge? Or what were you doing?

These verses depict scenes from the Day of Resurrection, warning the heedless by exposing how the infidels – despite being shown countless proofs and evidences – foolishly denied the verses without basis, knowledge, or evidence. The deniers who also rejected the Hereafter will come to recognize their own foolishness when the Hereafter becomes reality.

As stated in verse 82, the announcement through “Dabbeh” to the resurrected multitude that these infidels failed to properly believe in Allah’s verses indicates they will additionally suffer the torment of humiliation.

^22,23Gather those who did wrong; acted against their own good by associating others with Allah and their spouses and those whom they worshipped from among those that are inferior to Allah. Then guide them to the path of Jahannah [Hell].

(As-Saffat/ 22, 23)

Verse 85:

⁸⁵And for they did wrong by associating others with Allah, the Word¹⁷⁷ will be fulfilled against them, now they will not speak.

The decree has now been fulfilled, and the Word has been realized against them. As we explained regarding the expression “Dabbetun min al-ard” and in our analysis of verse 29 in Surah Qaf, the “Word” mentioned in the verse refers to our Lord’s decisive decree concerning humanity, meaning He will certainly fill Hell

³⁵That will be the day on which they will not be able to speak. ³⁶And they will not permitted to make an excuse. ³⁷Woe, on that day, to the deniers!

(Al-Mursalat/ 35–37)

Verse 86:

In this verse, our Almighty Lord warns people that even if they merely examine the succession of the day and night, they experience daily, they will find numerous signs within this system.

Indeed, the order of day and night is interconnected with so many things on Earth that it is impossible to explain the harmony between this system and life on Earth as mere “coincidence.” This harmony necessarily requires intentional design—a design so magnificent that any alteration in its calculations, such as days and nights being several times longer than they are now, or one side of Earth being in perpetual daylight while the other remains in eternal night, would completely transform life as we know it.

In other words, an excessively long or continuous period of sunlight would scorch everything, while the complete absence of sunlight would freeze all life—meaning the total annihilation of existence as it is today.

The infidels neither see these signs that even a blind person couldn’t ignore, nor do they ever consider that all their needs are met through this system between the Sun and Earth – a system that could only be planned by a Sovereign Being.

The miraculous nature of night and day has been frequently mentioned in the Qur’an, with additional details provided on the subject:

^45,46Have you not seen how your Rabb extends the shadow? Had He willed, He could definitely have made it stationary. Then We made the sun an evidence for it. Then We pulled it towards Us with an easy pull.

⁴⁷And He is the One Who has made the night a clothing and the sleep a comfort for you. And He is the One Who has made the day a spreading.

(Al-Furqan/ 45–47)

Verses 87, 88:

In these two verses, the infidels and deniers are warned with terrifying scenes of the Hereafter. Subsequently, scenes of the Hour [the moment of Judgment’s arrival] are presented, declaring that the current order of the universe will inevitably be disrupted; everyone will appear before Allah, in humiliation and lowliness; and the actions of those who were given intellect, endowed with numerous blessings, sent prophets, and granted scriptures cannot be overlooked.

Regarding the blowing of the Sur, one may refer to our explanations in the analysis of verse 20 of Surah Qaf, as well as the following verses: Ta Ha/ 102, Al-Kahf/ 99, An-Naba’/ 18, Al-Haqqah/ 13, Az-Zumar/ 68, and Ya Sin/ 51.

The blowing mentioned in our subject verse is the first blast that will terrify people. The subsequent blowing will destroy everything and kill all living beings. The final blow will be the resurrection blast from the Lord of the Worlds, through which resurrection will occur and all creatures will emerge from their graves.

^50-52Say: “Be stone or be iron. Or any other creature that grows within your hearts”. Then they will say: “Who will bring us back?”. Say: “The One Who created you from nothing first time”. Then they will nod their heads to you and say: “When is this?” Say: “It is expected to be very soon! On the day He will call you/you will be resurrected, you will follow His call by praising Him and you will think that you have stayed for a little”.

(Al-Isra/ 50–52)

²⁵And again, among His evidences/signs is that the heavens/universe and the earth stand by His command. And when He calls you from the earth with a single call, you will see that you will be brought forth.

(Ar-Rum/ 25)

⁴²So, leave them immediately so they may enjoy in vain until they meet their day which was promised.

⁴³On that day, they will come out from their graves rapidly. As if they are running towards something that is erected.

⁴⁴With their eyes looking down in humiliation, being covered with humiliation. That is the day with which they have been threatened!

(Al-Ma’arij/ 42–44)

Information about the condition of the mountains at the time of the Doomsday has been given in many places:

^9,10That day, the heavens/universe will shake dreadfully and the mountains will move away.

(Tur 9, 10)

^105-107They ask you about the mountains, say: “My Rabb will blow them away. Thus, He will leave them leveled flat, empty. You will not see a hole and an elevation therein”.

(Ta-Ha/ 105–107)

⁴⁷And on the day when We will move mountains; you will see the earth barren/completely flat. We will gather them together. Thus We will not leave anyone from them.

(Al-Kahf/ 47)

THE MOVEMENT OF MOUNTAINS

In modern times, the formation of mountains, volcanic activity, and earthquakes is explained by the theory of “plate tectonics.” According to plate tectonics, the outermost layer of the Earth is divided into a series of rigid, solid plates of varying thickness. These plates include not only the Earth’s crust but also part of the upper mantle.

The thickness of oceanic plates ranges from 6 km in young regions to 130 km in the oldest parts of the ocean floor. Continental plates, however, are generally much thicker, with depths varying between 30 km and 280 km. This collection of plates—the Earth’s outermost layer—is known as the “lithosphere.”

The lithosphere floats atop a softer layer of the lower mantle called the asthenosphere, moving slowly. These movements can be as small as 1 cm per year or as fast as 10 cm per year (1).

As a result of plate movements:

Neighboring plates can move apart (diverge)
They can move closer (converge)
They can collide with one another
Or they can slide past each other in parallel but opposite directions

These collisions create mountains, volcanic activity, and earthquakes (2).

The earliest ideas about continental movement were proposed in the late 16th century (3). The first comprehensive and detailed “continental drift theory” was put forward by Alfred Wegener (4).

Wegener was born on November 1, 1880, in Berlin. Initially focusing on astronomy during his education, he later specialized in meteorology and climatology. From 1906 to 1908, he embarked on his first expedition to Greenland to study polar weather conditions. While preparing for the expedition, he noticed longitudinal discrepancies in Greenland’s maps, sparking his curiosity. After extensive research, he developed the “continental drift” theory. Wegener presented his theory at a conference at the University of Marburg in 1912.

The essence of his theory was as follows:
Long ago, the continents we see today were part of a single, massive landmass he named “Pangea.” Approximately 200 million years ago, these landmasses broke apart and have since been drifting like colossal icebergs atop a denser subsurface layer (4).

At the time, the scientific community believed Earth was cooling and contracting. They thought a shrinking Earth—like a rotting, wrinkling tomato—created mountains and valleys on its crust. In contrast, Wegener argued that the discovery of radium rendered the cooling-Earth theory obsolete. He proposed that the collision of drifting continental masses better explained mountain formation. However, his ideas faced harsh criticism, and he was ostracized by the scientific community.

In 1928, R.T. Chamberlin of the University of Chicago opposed the continental drift theory, stating:
“If we are to believe Wegener’s hypothesis, we must forget everything we’ve learned in the last 70 years and start over.” This remark reflected the academic consensus of the time (5).

However, after World War II, advancements in cartographic materials and techniques, along with increased oceanic observations, began yielding numerous discoveries. Additionally, by the late 1960s, ship-towed magnetometers revealed that Earth’s magnetic field had reversed direction multiple times throughout its long history. These developments revived interest in continental drift theory and led to the formulation of plate tectonics theory.

In 1989, NASA launched the first GPS (Global Positioning System) satellite, enabling direct observation of plate movements and confirming the theory’s validity. Today, NASA’s Jet Propulsion Laboratory has deployed 30 GPS satellites in Earth’s orbit and over 2,000 ground receivers, each tracking specific regions and their tectonic changes (6).

References

Britannica https://www.britannica.com : Plate Tectonics

Definition, theory, facts, and evidence.

MTA (Turkey): https://www.mta.gov.tr Japan Earthquake Report (March 11, 2011)

The earthquake off Japan’s northeastern coast, the fifth largest ever recorded, resulted from plate movements. The 9.0-magnitude quake occurred in the Japan Trench subduction zone, where the Pacific Plate dives beneath the North American Plate at ~8 cm/year. The ensuing tsunami caused unprecedented economic damage and over 10,000 deaths.

Britannica https://www.britannica.com: Development of Tectonic Theory

Speculation on continental drift began with Abraham Ortelius (1596). Later, Alexander von Humboldt noted the fit between South America and Africa’s coastlines, proposing they were once joined. Antonio Snider-Pellegrini supported this with matching plant fossils in European and North American coal beds. In 1908, Frank B. Taylor attributed mountain formation to continental collisions.

Britannica https://www.britannica.com: Alfred Wegener

Biography, theory, and historical resistance.

Hellman Hall, Great Feuds in Science (TÜBİTAK, 2003, Ankara)

In 1943, paleontologist Gaylord Simpson dismissed continental drift, claiming:
“The distribution of land mammals—past and present—cannot be explained by this theory… Their spread supports the assumption that continents have remained fixed.”

Evrim Agaci https://evrimagaci.org: How Do We Know Continents Move?

Modern evidence for plate tectonics.

Verses 89, 90:

⁹⁰And whoever comes with evil, their faces will be overturned in the fire. – Will you be recompensed for other than what you did? –

These verses make a general declaration that believers will be secure from fear, while infidels will face evil in return for their evil deeds. This generalization appears elsewhere in the Qur’an as well:

¹⁰³And that greatest fear will not grieve them and the harbingers of good tidings will remind them: “This is your day which you have been promised”.

(Al-Anbiya/ 103)

⁴⁰Indeed, those who go astray from the truth about Our evidences/signs into denial are not concealed from Us. Then, is the one who will be thrown into the fire better or the one who will come in safety on the day of Qiyamat [Resurrection]? Do whatever you will. Indeed, Allah is the One Who sees best that which you do.

(Fussilat/ 40)

The concept mentioned in verse 89—that “those who bring goodness will receive something better”—is expressed in verse 160 of Surah Al-An’am as “tenfold reward for every good deed,” and in Surah Saba’ as follows:

³⁷And it is not your wealth and your children that will bring you closer to Us. But whoever believes and does amendatory deeds, it is those for whom will be many times more recompenses for what they did. And they will be safe in their upper mansions.

(Saba’/ 37)

As for the infidels—they will surely face punishment for what they have done.

^94,95Then idols and transgressors and the soldiers of Iblis/thinking ability; those who acted without contemplating will be thrown into Jahannah [Hell].

(Ash-Shu’ara/ 94, 95)

Regarding the final phrase of verse 90: “Will you be recompensed for other than what you did?”—this employs a rhetorical shift, as if addressing the damned upon their entry into Hell: “What, did you think you would be recompensed for anything besides your deeds?”

Verses 71, 72, 91–93:

⁷¹And they say: If you are truthful, when is this promise being said as a threat/the punishment?”.

– And your Rabb is not unaware of what you do. –

Note: Verses 71, 72 are arranged here for technical and semantic reasons.

⁷¹And they say: If you are truthful, when is this promise being said as a threat/the punishment?”.

The words of the infidels in this verse implicitly convey the following meaning: “When will the calamity you threaten us with actually befall us? Despite not only rejecting you but doing everything in our power to obstruct your mission, why haven’t we been punished yet?”

These sarcastic expressions of the deniers have taken place literally many times in the Qur’an (Ya Sin/48, Yunus/48, Anbiya/38, Saba’/29, Mulk/25).

⁷²Say: “Some of it on which you hasten on may already have caught you”.

This verse constitutes Allah’s response – delivered through His Messenger – to the infidels questioning when the promised punishment will come. For while some of the promised consequences (like pangs of conscience, afflictions, calamities, regrets and ‘if-onlys’) gnaw at a person’s mind during their lifetime, others manifest at the moment of death:

²Time to time the infidels; those who consciously deny the divinity of Allah and the fact that He is Rabb will wish “If only We had been Muslims”.

(Al-Hijr/ 2)

⁵Actually, man desires to spend what is before him; the rest of his life stuck in evil by disbelieving in the religion-faith: ⁶He asks: “When is the day of Qiyamat [Death/Resurrection]?”

^7-10So, when the sight is dazed, the moon is eclipsed and the moon and the sun are joined together, that day man will say “To where is the escape/Where is the place of escape?”

¹¹Certainly not as he thinks! There is no refuge. ¹²That day, the destination is only to your Rabb/that day, the place to stay is only before your Rabb.

¹³That day, man will be informed with that which he sent ahead and what he left behind.

^14,15Truly, man is a very good witness against himself even though he presents his all excuses/he conceals: “¹⁶Do not move your tongue to hasten it! ¹⁷No doubt that it is only upon Us to combine and gather what you did and what you did not. ¹⁸Then, witness Us when We combine and gather what you did and what you did not! ¹⁹Then, it is also only upon Us to declare what you did and what you did not; to prove with evidence.”⁷¹

^20-21Certainly not as you think! Truly, you love the world and leave Akhirat [Afterlife].

²²There will be faces which will be radiant on that day; at that moment; ²³looking at their Rabb; expecting favor from their Rabb.

²⁴And there will be faces which will be contorted on that day; ²⁵they will think that a “backbreaking” is done to them.

^26,30Certainly not as they think! When it reaches to the collar bone and it is said “Who is it that finds cure?” and the one who is dying realizes that this is the time of that separation and legs are tangled; that day, only to your Rabb is to be driven.

(Al-Qiyamat/ 5-30)

The instructions and information given to our Prophet in these verses are repeated in different styles in other verses (Ali Imran/ 58, Qasas/3, Ra’d/ 40, Hud/ 12, Fussilat/ 53, Dhariyat/ 20, 21):

If we carefully examine the statement in verses 91-92: “I have been commanded to worship only Rabb of Mecca, Who is the owner of all and Who made here untouchable. And I have been commended to be a Muslim and to recite and follow the Qur’an.” – we see that our Lord describes Himself as “the Rabb of this city [Mecca]” and presents His making Mecca inviolable as one of His attributes.

When evaluating this matter, we must not forget that this surah was revealed during a period when the Islamic call was still being made within Mecca’s boundaries and the audience was limited to Mecca’s residents. Another point to remember is that our Lord refers to Himself in Surah Quraysh as “the Rabb of this House [Rabbu’l-Bayt]”. To better understand what “the Lord of this city [Mecca]” means, we believe it would be beneficial to re-examine our analysis of the term “Rabbu’l-Bayt” in Surah Quraysh.

Allah knows best the truth.

^[1] (Tebyinu’l-Kur’an)

^[2] Lisanu’l-Arab, “Hzz”item

^[3] Baki Adam, Yahudi Kaynaklarına Gore Tevrat, p. 104-105; HHT, Noseah Shomroni, Shemot, 20:10.

^[4] (Ana Britannica, v:9, p:340)

^[5] (Lisanu’l-Arab, v.8, p. 601, 602, “ntk” item)

^[6] (Keshshaf, v:3 , p:140 )

^[7] (Kurtubi; el-Camiu li Ahkami’l-Kur’an )

^[8] (2 Chronicles, Chapter 11)

^[9] (Tajul-Arus; “Vadiy”item 20/286)

^[10] (Kurtubi; el-Camiu li Ahkami’l-Kur’an )

^[11] (Tajul-Arus; v: 15, p: 755-757 “Nml” item)

^[12] (Tajul-Arus; v: 18, p: 534 “mzn” item Lisanu’l-Arab; v:8, p:275 “mzn”item)

^[13] (Yahudi Ansiklopedisi, v:11, p:440)

^[14] (Kurtubi; el-Camiu li Ahkami’l-Kur’an )

^[15] (Lisanu’l-Arab; v:1, p: 423)

^[16] (ENCYCLOPEDIAS)

^[17] (Kurtubi; el-Camiu li Ahkami’l-Kur’an )

^[18] (Kurtubi; el-Camiu li Ahkami’l-Kur’an )

^[19] (Kurtubi; el-Camiu li Ahkami’l-Kur’an )

^[20] (Lisanu’l-Arab, v.6, p.326-331, “afr” item)

^[21] (Razi; el-Mefatihu’l-Gayb)

^[22] Kings; Chapter; 10

^[23] (Razi; el Mefatihu’l Gayb)

^[24] (Razi; el-Mefatihu’l-Gayb)

^[25] Matthew; 12/42

^[26] Luke, 11/31

^[27] (Kurtubi; el-Camiu li Ahkami’l-Kur’an )

^[28] (Genesis, Chapter 19, verses 24-28)

^[29] (Mevdudi; Tefhimu’l-Kur’an)

^[30] (Kurtubi; el-Camiu li Ahkami’l-Kur’an )

^[31] (Seyyid Kutub; Fi Zılali’l Kur’an)

^[32] (Muslim, Fitneler, 118; Ebu Davud, Melahim, 12)