The Ant, The Ants — Verse 41

The Test of Bilqis When Sulayman brought the throne of Bilqis before she and her people arrived, he issued orders that some of its features should be altered, so that he could test her and see whether she recognized it and how composed she would be when she saw it. Would she hasten to say either that it was her throne or that it was not So he said: نَكِّرُواْ لَهَا عَرْشَهَا نَنظُرْ أَتَهْتَدِى أَمْ تَكُونُ مِنَ الَّذِينَ لاَ يَهْتَدُونَ (Disguise her throne for her that we may see whether she will be guided, or she will be one of those not guided.) Ibn `Abbas said: "Remove some of its adornments and parts." Mujahid said: "He issued orders that it should be changed, so whatever was red should be made yellow and vice versa, and whatever was green should be made red, so everything was altered." `Ikrimah said, "They added some things and took some things away." Qatadah said, "It was turned upside down and back to front, and some things were added and some things were taken away." فَلَمَّا جَآءَتْ قِيلَ أَهَكَذَا عَرْشُكِ (So when she came, it was said: "Is your throne like this") Her throne, which had been altered and disguised, with some things added and others taken away, was shown to her. She was wise and steadfast, intelligent and strong-willed. She did not hasten to say that this was her throne, because it was far away from her. Neither did she hasten to say that it was not her throne, when she saw that some things had been altered and changed. She said, كَأَنَّهُ هُوَ ((It is) as though it were the very same. ) This is the ultimate in intelligence and strong resolve. وَأُوتِينَا الْعِلْمَ مِن قَبْلِهَا وَكُنَّا مُسْلِمِينَ (Knowledge was bestowed on us before her, and we had submitted to Allah.) Mujahid said, "This was spoken by Sulayman." وَصَدَّهَا مَا كَانَت تَّعْبُدُ مِن دُونِ اللَّهِ إِنَّهَا كَانَتْ مِن قَوْمٍ كَـفِرِينَ (And Saddaha that which she used to worship besides Allah has prevented her, for she was of a disbelieving people.) This is a continuation of the words of Sulayman -- according to the opinion of Mujahid and Sa`id bin Jubayr, may Allah be pleased with them both -- i.e., Sulayman said: وَأُوتِينَا الْعِلْمَ مِن قَبْلِهَا وَكُنَّا مُسْلِمِينَ (Knowledge was bestowed on us before her, and we had submitted to Allah.) and what stopped her from worshipping Allah alone was مَا كَانَت تَّعْبُدُ مِن دُونِ اللَّهِ إِنَّهَا كَانَتْ مِن قَوْمٍ كَـفِرِينَ (that which she used to worship besides Allah, for she was of a disbelieving people.) What Mujahid and Sa`id said is good; it was also the view of Ibn Jarir. Then Ibn Jarir said, "It could be that the subject of the verb. وَصَدَّهَا (And Saddaha) refers to Sulayman or to Allah, so that the phrase now means: مَا كَانَت تَّعْبُدُ مِن دُونِ اللَّهِ (She would not worship anything over than Allah.) إِنَّهَا كَانَتْ مِن قَوْمٍ كَـفِرِينَ (for she was of a disbelieving people.) I say: the opinion of Mujahid is supported by the fact that she declared her Islam after she entered the Sarh, as we shall see below. قِيلَ لَهَا ادْخُلِى الصَّرْحَ فَلَمَّا رَأَتْهُ حَسِبَتْهُ لُجَّةً وَكَشَفَتْ عَن سَاقَيْهَا (It was said to her: "Enter As-Sarh" but when she saw it, she thought it was a pool, and she (tucked up her clothes) uncovering her legs.) Sulayman had commanded the Shayatin to build for her a huge palace of glass beneath which water was flowing. Anyone who did not know the nature of the building would think that it was water, but in fact there was a layer of glass between a person walking and the water. Verily, it is a Sarh Mumarrad of Qawarir Sarh means a palace or any lofty construction. Allah says of Fir`awn -- may Allah curse him -- that he said to his minister Haman: ابْنِ لِى صَرْحاً لَّعَـلِّى أَبْلُغُ الاٌّسْبَـبَ (Build me a Sarh that I may arrive at the ways.) (40:36-37) Sarh is also used to refer to the high constructed palaces in Yemen. Mumarrad means sturdily constructed and smooth. مِّن قَوارِيرَ (of Qawarir) means, made of glass, i.e., it was built with smooth surfaces. Marid is a fortress in Dawmat Al-Jandal. What is meant here is that Sulayman built a huge, lofty palace of glass for this queen, in order to show her the greatness of his authority and power. When she saw for herself what Allah had given him and how majestic his position was, she submitted to the command of Allah and acknowledged that he was a noble Prophet, so she submitted to Allah and said: رَب إِنِّى ظَلَمْتُ نَفْسِى (My Lord! Verily, I have wronged myself,) meaning, by her previous disbelief and Shirk and by the fact that she and her people had worshipped the sun instead of Allah. وَأَسْلَمْتُ مَعَ سُلَيْمَـنَ لِلَّهِ رَبِّ الْعَـلَمِينَ (and I submit, together with Sulayman to Allah, the Lord of all that exists.) meaning, following the religion of Sulayman, worshipping Allah alone with no partner or associate, Who created everything and measured it exactly according to its due measurements.

He said ‘Disguise her throne for her — in other words transform it such that when she sees it it will be in an unrecognisable form — that we may see whether she will be guided to recognising it or be of those who cannot be guided’ to recognise when things are transformed around them. He Solomon sought thereby to test her mind for it was said to have something wrong with it. Thus they transformed it by adding or taking away certain things and in other ways.

قال سليمان لمن عنده: غيِّروا سرير ملكها الذي تجلس عليه إلى حال تنكره إذا رأته؛ لنرى أتهتدي إلى معرفته أم تكون من الذين لا يهتدون؟

لما جيء سليمان عليه السلام بعرش بلقيس قبل قدومها أمر به أن يغير بعض صفاته ليختبر معرفتها وثباتها عند رويته هل تقدم على أنه عرشها أو أنه ليس بعرشها فقال "نكروا لها عرشها ننظر أتهتدي أم تكون من الذين لا يهتدون" قال ابن عباس نزع منه فصوصه ومرافقه وقال مجاهد أمر به فغير ما كان فيه أحمر جعل أصفر وما كان أصفر جعل أحمر وما كان أخضر جعل أحمر غير كل شيء عن حاله وقال عكرمة زادوا فيه ونقصوا وقال قتادة جعل أسفله أعلاه ومقدمه مؤخره وزادوا فيه ونقصوا.

ثم ختم - سبحانه - هذه القصة البديعة ، ببيان ما فعله سليمان بالعرش ، وبما قاله لملكة سبأ بعد أن قدمت إليه ، وبما انتهى إليه أمرها ، فقال - تعالى - : ( قَالَ نَكِّرُواْ لَهَا عَرْشَهَا . . . ) .قوله : ( نَكِّرُواْ لَهَا عَرْشَهَا ) من التنكير الذى هو ضد التعريف ، وهو جعل الشىء على هيئة تخالف هيئته السابقة حتى لا يعرف .أى : قال سليمان لجنوده ، بعد أن استقر عنده عرش بلقيس : غيروا لهذه الملكة عرشها ، كأن تجعلوا مؤخرته فى مقدمته ، وأعلاه أسفله .وافعلوا ذلك لكى ( نَنظُرْ ) ونعرف ( أتهتدي ) إليه بعد هذا التغيير ، أو إلى الجواب اللائق بالمقام عندما تسأل ( أَمْ تَكُونُ مِنَ الذين لاَ يَهْتَدُونَ ) إلى معرفة الشىء بعد تغيير معالمه المميزة له . أو إلى الجواب الصحيح عندما تسأل عنه .فالمقصود بتغيير هيئة عرشها : اختبار ذكائها وفطنتها ، وحسن تصرفها ، عند مفاجأتها بإطلاعها على عرشها الذى خلفته وراءها فى بلادها . وإيقافها على مظاهر قدرة الله - تعالى - وعلى ما وهبه لسليمان - عليه السلام - من معجزات .

يقول تعالى ذكره: قال سليمان -لما أتى عرش بلقيس صاحبة سبإٍ, وقدمت هي عليه, لجنده: غيِّروا لهذه المرأة سريرها.وبنحو الذي قلنا في ذلك قال أهل التأويل.*ذكر من قال ذلك:حدثنا القاسم, قال: ثنا الحسين, قال: ثنا أبو سفيان, عن معمر, عن قتادة, قوله: (نَكِّرُوا لَهَا عَرْشَهَا ) قال: غيروا.حدثني محمد بن سعد, قال: ثني أبي, قال: ثني عمي, قال: ثني أبي, عن أبيه, عن ابن عباس: فلما أتته (قَالَ نَكِّرُوا لَهَا عَرْشَهَا ) قال: وتنكير العرش, أنه زيد فيه ونقص.حدثني محمد بن عمرو, قال: ثنا أبو عاصم, قال: ثنا عيسى; وحدثني الحارث, قال: ثنا الحسن, قال: ثنا ورقاء جميعا, عن ابن أبي نجيح, عن مجاهد, قوله: (نَكِّرُوا لَهَا عَرْشَهَا ) قال: غيِّروه.حدثنا القاسم, قال: ثنا الحسين, قال: ثني حجاج, عن ابن جُرَيج, عن مجاهد, نحوه.حدثني يونس, قال: أخبرنا ابن وهب, قال: قال ابن زيد, في قوله: (نَكِّرُوا لَهَا عَرْشَهَا ) قال: مجلسها الذي تجلس فيه.حُدثت عن الحسين, قال: سمعت أبا معاذ يقول, أخبرنا عبيد, قال: سمعت الضحاك يقول في قوله: (نَكِّرُوا لَهَا عَرْشَهَا ) أمرهم أن يزيدوا فيه, وينقصوا منه.وقوله: (نَنْظُرْ أَتَهْتَدِي ) يقول: ننظر أتعقل فتثبت عرشها أنه هو الذي لها(أَمْ تَكُونُ مِنَ الَّذِينَ لا يَهْتَدُونَ ) يقول: من الذين لا يعقلون فلا تثبت عرشها.وقيل: إن سليمان إنما نكَّر لها عرشها, وأمر بالصرح يعمل لها, من أجل أن الشياطين كانوا أخبروه أنه لا عقل لها, وأن رجلها كحافر حمار, فأراد أن يعرف صحة ما قيل له من ذلك.وبنحو الذي قلنا في تأويل قوله (أَتَهْتَدِي أَمْ تَكُونُ مِنَ الَّذِينَ لا يَهْتَدُونَ ) قال أهل التأويل.*ذكر من قال ذلك:حدثني محمد بن سعد, قال: ثني أبي, قال: ثني عمي, قال: ثني أبي, عن أبيه, عن ابن عباس: (نَنْظُرْ أَتَهْتَدِي أَمْ تَكُونُ مِنَ الَّذِينَ لا يَهْتَدُونَ ) قال: زيد في عرشها ونقص منه؛ لينظر إلى عقلها, فُوجدت ثابتة العقل.حدثنا القاسم, قال: ثنا الحسين, قال: ثني حجاج, عن ابن جُرَيج, عن مجاهد: (نَنْظُرْ أَتَهْتَدِي ) أتعرفه؟.حدثني محمد بن عمرو, قال: ثنا أبو عاصم, قال: ثنا عيسى، وحدثني الحارث, قال: ثنا الحسن, قال: ثني ورقاء جميعا, عن ابن أبي نجيح, عن مجاهد, قوله: (نَنْظُرْ أَتَهْتَدِي ) قال: تَعرفه.حدثنا ابن حميد, قال: ثنا سلمة, عن ابن إسحاق, عن بعض أهل العلم, عن وهب بن منبه: (أَتَهْتَدِي أَمْ تَكُونُ مِنَ الَّذِينَ لا يَهْتَدُونَ ) أي أتعقل, أم تكون من الذين لا يعقلون؟ ففعل ذلك لينظر أتعرفه, أم لا تعرفه؟

قوله تعالى : ( قال نكروا لها عرشها ) يقول : غيروا سريرها إلى حال تنكره إذا رأته ، قال قتادة ومقاتل : هو أن يزاد فيه وينقص ، وروي أنه جعل أسفله أعلاه وأعلاه أسفله ، وجعل مكان الجوهر الأحمر أخضر ومكان الأخضر أحمر ) ( ننظر أتهتدي ) إلى عرشها فتعرفه ) ( أم تكون من ) الجاهلين ) ( الذين لا يهتدون ) إليه ، وإنما حمل سليمان على ذلك كما ذكره وهب ومحمد بن كعب وغيرهما : أن الشياطين خافت أن يتزوجها سليمان فتفشي إليه أسرار الجن وذلك أن أمها كانت جنية ، وإذا ولدت له ولدا لا ينفكون من تسخير سليمان وذريته من بعده ، فأساؤا الثناء عليها ليزهدوه فيها ، وقالوا : إن في عقلها شيئا وإن رجلها كحافر الحمار وأنها شعراء الساقين فأراد سليمان أن يختبر عقلها بتنكير عرشها وينظر إلى قدميها ببناء الصرح .

قَالَ نَكِّرُوا لَهَا عَرْشَهَا نَنْظُرْ أَتَهْتَدِي أَمْ تَكُونُ مِنَ الَّذِينَ لَا يَهْتَدُونَ (41)هذا من جملة المحاورة التي جرت بين سليمان عليه السلام وبين ملئه ، ولذلك لم يعطف لأنه جرى على طريقة المقاولة والمحاورة .والتنكير : التغيير للحالة . قال جميل :وقالوا نراها يا جميلُ تنكّرت ... وغيرها الواشي فقلت : لعلهاأراد : تنكرت حالة معاشرتها بسبب تغيير الواشين ، بأن يغير بعض أوصافه ، قالوا : أراد مفاجأتها واختبار مظنتها .والمأمور بالتنكير أهل المقدرة على ذلك من ملئه .و { من الذين لا يهتدون } أبلغ في انتفاء الاهتداء من : لا تهتدي ، كما تقدم في نظائره غير مرة .

ثم قال لمن عنده: نَكِّرُوا لَهَا عَرْشَهَا أي: غيروه بزيادة ونقص، ونحو ذلك نَنْظُرْ مختبرين لعقلها أَتَهْتَدِي للصواب ويكون عندها ذكاء وفطنة تليق بملكها أَمْ تَكُونُ مِنَ الَّذِينَ لا يَهْتَدُونَ .

قال نكروا لها عرشها أي غيروه . قيل : جعل أعلاه أسفله ، وأسفله أعلاه . وقيل : غير بزيادة أو نقصان . قال الفراء وغيره : إنما أمر بتنكيره لأن الشياطين قالوا له : إن في عقلها شيئا فأراد أن يمتحنها . وقيل : خافت الجن أن يتزوج بها سليمان فيولد له منها ولد فيبقون مسخرين لآل سليمان أبدا ، فقالوا لسليمان : إنها ضعيفة العقل ، ورجلها كرجل الحمار ; فقال : نكروا لها عرشها لنعرف عقلها . وكان لسليمان ناصح من الجن ، فقال كيف لي أن أرى قدميها من غير أن أسألها كشفها ؟ فقال : أنا أجعل في هذا القصر ماء ، وأجعل فوق الماء زجاجا ، تظن أنه ماء فترفع ثوبها فترى قدميها ; فهذا هو الصرح الذي أخبر الله تعالى عنه .

The Queen of Sheba set forth from her country and reached Jerusalem. When she came to meet Solomon, the Queen, to her surprise, was asked whether her own throne resemebled the throne she saw at the palace. The Queen admitted that she was wonderstuck to see this throne which was exactly similar to her own. The throne which she had kept safe in her palace in Ma‘arib, had mysteriously traversed a distance of fifteen hundred miles and reached Jerusalem. After entering Solomon’s palace, the Queen of Sheba reached a room where the floor was made of thick, transparent slabs of glass with water flowing beneath them. Mistaking the floor for a pool of water, the Queen quickly pulled up her garment to prevent it from getting wet. Seeing this, Solomon explained to her that it was just the floor and not water. In this way, she was made to realise how outward appearances may deceive the understanding of men, the inner reality often being different from what meets the eye. Similarly, man starts worshipping the sun and moon because of their prominence, but the real God is beyond these visible phenomena. The Queen of Sheba had so far been worshipping the sun under the influence of the conventions of her nation. But, in the company of Solomon, whatever she heard and whatever she saw, completely banished from her mind all impressions of the majesty of anything other than God. Consequently, she renounced the religion of polytheism and whole-heartedly embraced the religion of monotheism.

قَالَ الَّذِي عِندَهُ عِلْمٌ مِّنَ الْكِتَابِ (Said the one who had the knowledge of the book - 27:40). The question is as to who was this person? One possibility is that he was Sulaiman (علیہ السلام) himself, because his knowledge of the book of Allah was most extensive. In that case this incident happened as a miracle. The objective was also that Bilqis should have an experience of the prophetic miracle, so that no doubt was left in her mind. But Ibn Jarir has reported from many commentators of the Qur'an, like Qatadah, that he was a person from the companions of Sayyidna Sulaiman (علیہ السلام) . Qurtubi has declared it to be the view of the majority. Ibn Ishaque has mentioned his name as 'Asif Ibn Barkhiya, and has opined that he was a friend of Sayyidna Sulaiman (علیہ السلام) . Some other narrations say that a cousin of Sayyidna Sulaiman (علیہ السلام) had the knowledge of Al-Ism ul-A` zam, (a particular name of Allah Almighty) the speciality of which is that whatever blessing is invoked from Allah Ta` ala by reciting this name, it is accepted, and anything requested is delivered from Him. It does not prove that Sayyidna Sulaiman (علیہ السلام) did not have the knowledge of Al-Ism-ul-A` zam. Rather it is quite likely that he considered it prudent to have the manifestation of the miracle by one of his people, which should have deeper impression on Bilqis. Therefore, instead of performing the miracle himself, he addressed his people in the above manner. (کذا فی فصوص الحکم) In such a situation, this incident was a Karamah, which was performed by 'Asif Ibn Barkhiya. Difference between miracle and Karmah Miracles take place without any involvement of natural phenomena by the exclusive act and will of Allah Ta` ala. It is clearly defined in the Qur'an itself وَمَا رَ‌مَيْتَ إِذْ رَ‌مَيْتَ وَلَـٰكِنَّ اللَّـهَ رَ‌مَىٰ (You did not throw when you threw but Allah did throw - 8:17). Likewise, there is no involvement of natural phenomena in the happening of Karamah. They take place exclusively with the act and will of Allah Ta’ ala. This should also be understood that miracles and Karamah do not take place with the wish or control of the person performing them, but only by the will and act of Allah Ta` ala. The only difference between the two is that if such an unusual act is demonstrated through a prophet, it is known as a miracle; and if it is demonstrated through someone who is not a prophet, it is called Karamah. In this particular incident if it is correct that 'Asif Ibn Barkhiya, who was a companion of Sayyidna Sulaiman (علیہ السلام) performed it, then it will be called his Karamah. The unusual acts performed by saints are in fact the reflection of the perfections of their prophets, which in turn are deemed to be the miracles of their prophet. The incident of the throne of Bilqis was a Karamah or a Tasarruf Shaikh Muhiyyuddin ibn al-` Arabi has declared it as a Tasarruf of 'Asif ibn Barkhiya. In the general use of the term, Tasarruf means to captivate the audience by the power of sight and mind, for which it is not necessary for the person performing it that he is a prophet or saint or even a Muslim. It is something like mesmerism or hypnotism. The saints have used this power occasionally for reforming and training of their disciples also. Ibn al-'Arabi has explained that since prophets avoid using Tasarruf, therefore Sayyidna Sulaiman (علیہ السلام) got this job done by 'Asif ibn Barkhiya. But the Qur'an has declared it the result of عِلْمٌ مِّنَ الْكِتَابِ (The knowledge of the book - 27:40). In the light of the wordings of the Qur'an, it seems preferable that it was an outcome of some prayer or of Al-Ism ul-A` zam which falls within the purview of Karamah, and has nothing to do with Tasarruf. The assertion أَنَا آتِيكَ بِهِ قَبْلَ أَن يَرْ‌تَدَّ إِلَيْكَ طَرْ‌فُكَ (I will bring it to you before your glance returns to you - 27:40) may create confusion, because it gives the impression that this act was carried out with intent and control. That being so, it is a sign of Tasarruf, because Karamah is not under the control of a saint. The answer to this doubt is that presumably Allah Ta’ ala had already given the signal that if there would be a desire for that, He would fulfill it in no time. This explanation is taken from the commentary ` Ahkam ul Qur'an' by Sayyidi Hakimul Ummah Maulana Ashraf ` Ali Thanawi (رح) ، on Surah An-Naml. Apart from that, he has also written a pamphlet on Tasarruf in Arabic under the title ` At-Tasarruf, which I have translated in Urdu and has been published separately.

(He said: Disguise her throne for her) add to her throne and take away from it (that we may see whether she will go aright) whether she will know (or be of those not rightly guided) or whether she will not know.