Indexed OCR Text

561
Surah Ash-Shu'ara' : 26 : 192 - 227
qafiyah or radif.
Since the technical shi'r (poetry) which is always based on particular
rhythms is generally composed of imaginary thoughts, the technical
definition of shi'r (poetry) is "a composition of words having a particular
rhythm and a similar sound at the end of each line (Qafiyah)". The
pagans of Makkah used to call the Holy Prophet
a sha'ir (a poet) and
the Holy Qur'an, a shi'r (poetry). Some commentators of the Holy Qur'an
are of the view that the pagans of Makkah used to call the Qur'an a shi'r
in its technical sense. But others are of the opinion that it was not so,
because the infidels of Makkah were fully conversant with the code and
principles of poetry, and it is obvious that Qur'an is not a book of poetry.
Even a non-Arab would not accept that, not to say anything of the
eloquent Arabs. On the contrary, the Arabs used to call him a poet in the
literal sense of the word, that is they regarded his thoughts as imaginary.
Their objective was to call him a liar, because the word Sha'ir is also used
in the sense of lie, and Shi'r for a liar.
وَالشُّعَرَآءُ يَتَّبِعُهُمُ الْغَاوَنَ ﴿ ٢٢٤﴾
As for the poets, they are followed by the straying people. -
26:224
The word eu (Sha'ir) is used in this verse in its technical and
commonly known meaning, that is the rhythmic composer. This
interpretation is endorsed by a narration in Fatahul Bari that when this
verse was revealed, the respected companions, Sayyidna 'Abdullah ibn
Rawahah, Hassan ibn Thabit and Kab ibn Malik رضى الله عنهم أجمعين, who
were well known poets, went crying to Holy Prophet & and submitted
that this verse was revealed by Allah Ta'ala and they too were poets.
Then Holy Prophet
said You go through the last part of the verse'.
What he conveyed was that their poetry was not frivolous having bad
intent, hence they were included in that exception which is mentioned in
the last part of the verse. The commentators have therefore, elaborated
that in the beginning of the verse the disbeliever poets are purported,
because depraved people, defiant Satan and disobedient Jinn followed
and narrated their poetry. (Fatahul Bari)

562
Surah Ash-Shu'ara' : 26 : 192 - 227
The place of poetry in Islamic Shari'ah (jurisprudence)
In the beginning of these verses the poetry is disapproved strongly
and appears an object of God's wrath. But towards the end of Surah the
exception allowed proves that poetry is not condemned completely. Only
that poetry is condemned and abominable which encourages Allah's
disobedience or puts hindrance in His remembrance, or disgraces and
condemns someone falsely, or be obscene or leads to obscenity. But that
poetry which is free from these sins and unbecoming things is exonerated
by Allah Ta'ala through this verse ◌ِ227) إِلاَّ الَّذِينَ آمَنُوا وَعَمِلُوا الصُّلِلحت). On the
other hand the poetry which deals with the subjects of wisdom based on
sermons and teachings is part of the virtues carrying reward in the
Hereafter as reported by Sayyidna Ubayy Ibn Ka'b إنّ من الشعر حكمة ضه that
is 'There is a poetry which contains wisdom'. (Bukhari) Hafiz ibn Hajar
has said that here wisdom stands for rightful things based on truth. Ibn
Battal has explained that the poetry dealing with Oneness of Allah, His
remembrance and love for Islam is desirable and praiseworthy, and in the
hadith under reference that type of poetry is in view. However, the poetry
dealing with falsehood and obscenity is contemptible. This explanation is
also confirmed by the following narrations:
(1) 'Amr ibn Sharid has reported through his father that Holy Prophet
had listened 100 couplets of'Umayyah ibn as-salt from him.
(2) Mutarrif has reported that he traveled with Sayyidna 'Imran ibn
Husain 46
from Kufa to Basrah and he used to recite couplets on every
stage of the journey.
(3) Tabari رحمه الله تعالى has reported about the distinguished
companions and tabi'in that they used to compose, listen and recite
poetry.
(4) Imam Bukhari Ju Ju , has reported that Sayyidah 'A'ishah
.used to compose poetry رضى الله عنها
(5) Abu Yala has reported from Ibn Umar رضى الله عنه that the Holy
Prophet
¿has said, "Poetry is a composition". If its subject matter is good
and useful, it is good, and if its subject is bad or sinful, it is bad. (Fatahul
Bārī)
Tafsir al-Qurtubi has remarked that from among the ten jurists of

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Surah Ash-Shu'ara' : 26 : 192 - 227
Madinah, who are well known for their learning and graciousness,
'Ubaidullah ibn 'Utbah ibn Mas'ud 4
" was an eloquently articulate poet,
and the poetry of Qadi Zubair ibn Bakkar was compiled in a book.
Qurtubi has reproduced an observation of Abu 'Amr that no intelligent
and knowledgeable person would take the poetry comprising of nice
subjects as bad. It is also worth noting that among the noble companions
who were the religious leaders, there is none who had either not composed
the poetry himself or had not recited or listened to the composition of
others with fondness.
Where poetry is condemned in certain narrations, it is with the
purpose that one should not get engrossed so much in it that he neglects
his worships and the Qur'an. Imam Bukhari has elaborated this subject
in a separate chapter in which he has quoted from Sayyidna Abu
Hurairah
:
لاَنْ يَمْتَلِئَ جَوْفُ رَجُلٍ قَيُحًا يَرِيُهِ خَيْرٌ مِّنْ أَنْ يَمْتَلِئَ شِعرًا
'It is better to fill up one's belly with pus than to fill it up with poetry'.
Imam Bukhari has explained that according to his understanding this
statement portrays the situation when the poetry becomes dominant over
remembrance of Allah Ta'ala, or in one's involvement with the Qur'an or
with acquiring knowledge. But if the poetry is kept under check, it is not
bad. Similarly, there is consensus of Ummah that the poetry which is
obscene or contains defaming subjects is unlawful and is not permitted.
This ruling is not exclusive to poetry only, but applies to any writing -
prose or poetry. (Qurțubi)
Sayyidna 'Umar ibn Khattab
had dismissed his governor, 'Adiyy
ibn Nadlah from his position because he used to compose obscene poetry.
Sayyidna 'Umar ibn 'Abdul 'Aziz " All us, had directed to exile 'Amr ibn
Rabi'ah and 'Abul Ahwas on the same charge, but when 'Amr ibn Rabiah
repented on his deeds, his repentance was accepted. (Qurțubi).
Every art or learning, which makes one oblivious of Allah and
Hereafter, is contemptible
Ibn Abi Jamrah has ruled that excessive involvement in poetry and
all such learning or art which makes one oblivious of the remembrance of
Allah Ta'ala and causes doubts in the mind about beliefs of Islam or helps

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Surah Ash-Shu'ara' : 26 : 192 - 227
in promoting spiritual ills, fall under the same ruling as is given for
contemptible poetry.
The depravity of the followers is often an indicator of the
depravity of the leader
وَالشُّعَرَآءُ يَتَّبِعُهُمُ الْغَاوْنَ ﴿٢٢٤﴾
As for the poets, they are followed by the straying people. -
26:224
The poets are blamed in this verse that their followers are misled.
Here the question arises that if it is the followers who are misled, how
could the poets be blamed for the acts which their followers adopt? It is
because the wrong deeds adopted by the followers are normally the signs
of misdeeds of the one who is followed. But Maulana Ashraf 'Ali Thanavi
we all , has clarified that this rule will apply when the one who is
followed has a hand in the misdeeds of the followers. For instance if there
is no check on telling lies and backbiting in the meetings of the leader,
and because of that his followers, who sit in his company, also adopt this
habit, then this sin committed by the followers will be regarded as a
manifestation of the sin of the one who is followed. But if the misdeeds are
different from the deeds of the leader, then he cannot be made responsible
for the misdeeds of his followers. For example, if a person follows a scholar
for his beliefs diligently and sincerely, but does not follow the scholar in
his righteous deeds and morals, then the scholar cannot be blamed for the
former's lack of righteousness and morality. (Allah is pure and knows
best).
Alhamdulillah
The Commentary on
Surah Ash-Shu'ara'
Ends here.

567
Surah An-Naml : 27 : 1 - 6
Surah An-Naml
(The Ant)
Surah An-Naml was revealed in Makkah and it has 93 Verses and 7 sections
بسم الله الرحمن الرحيم
With the name of Allah, the All-Merciful, the Very-Merciful
Verses 1 - 6
طسّ ◌َ تِلُكَ أيْتُ الْقُرْآنِ وَكِتَابٍ مُّبِيْنٍ ﴿٢﴾ هُدًى وَّبُشْرِى
لِلْمُؤْمِنِينَ ﴿٢﴾ الَّذِيْنَ يُقِيمُوْنَ الصَّلْوَةَ وَيُؤْتُوُنَ الزَّكوَةَ وَهُمُ
بِالْآخِرَةِ هُمْ يُوْقِنُونَ ﴿٢﴾ إِنَّ الَّذِيْنَ لَايُؤْمِنُوْنَ بِالْآخِرَةِ زَيِّنَا لَهُمُ
أَعُمَالَهُمْ فَهُمْ يَعْمَهُوْنَ ﴿أُ﴾ أُولَئِكَ الَّذِيْنَ لَهُمُ سُؤَّءُ الْعَذَابِ وَهُمْ
فِى الْآخِرَةِ هُمُ الْآَخْسَرُونَ ﴿٥﴾ وَإِنَّكَ لَتُلَّقِّى الْقُرْآنَ مِنْ لَّدُنُ
حَكِيْمٍ عَلِيمٍ ﴿٦)
Ța, Sin. These are the verses of the Qur'an and an
enlightening book, [1] to give guidance and good news to
the believers [2] who establish Salah and pay Zakah and
who have faith in the Hereafter. [3] As for those who do
not believe in the Hereafter, We have made their deeds
adorned in their sight. So they are wandering astray. [4]
Those are the the people who deserve the worst
punishment and who are the worst losers in the
Hereafter. [5] And surely you are being given the Qur'an
by a wise, knowledgeable Being. [6]

568
Surah An-Naml : 27 : 7 - 14
Commentary
We have made their deeds adorned in their sight - 27:4)It) زَيَّنَا لَهُمْ أَعُمَالَهُمْ
means that those who do not believe in the Hereafter We have made their
bad actions look adorned in their sight. Therefore they feel good about
them and remain enthralled in depravity. Some commentators have
interpreted that "their deeds" is used in this verse for good deeds. Hence
meaning of the verse is that Allah had placed the good deeds before them
with all their attractions. But those unjust people did not pay any
attention to them, rather they remained engrossed in infidelity; hence lost
their way in wilderness.
However, the first interpretation looks more appropriate and
straightforward. In the first place, in the Qur'an, the word (Zinah)
adornment' has been generally used for bad actions, for instance: du 55
- It has been made attractive for people to love the desires) حُبُّ الشَّهَوَاتِ،
Adorned is the present life for those who) زُيِّنَ لِلَّذِيْنَ كَفَرُوا الْحَيْوةُ الدُّنْيَا (3:14
disbelieve - 2:212) ◌َ6:137). زَيِّنَ لِكَثِيْرِ مِّنَ الْمُشْرِكِين).Its use for good actions is very
rare , such as : ◌ْوَلكِنَّ اللّهَ حَبَّبَ إِلَيْكُمُ الْإِيمَانَ وَزَيِّنَهُ فِى قُلُوبِكُم (But Allah has endeared
to you belief, decking it fair in your hearts - 49:7). Secondly, the word
Lel(their deeds) used in the verse is also pointing out that bad actions
are meant here and not the righteous actions.
Verses 7 - 14
إِذْ قَالَ مُوسَى لَهُلِةٍ إِنِّيَّ أَنَسُتُ نَارًا * سَاتِيُكُمْ مِّنْهَا بِخَبَرٍ أَوْ اثِيْكُمْ
بِشِهَابٍ قَبَسٍ لَّعَلَّكُمُ تَصْطَلُونَ ﴿٢﴾ فَلَمَّا جَآءَ هَا نُوْدِىَ أَنْ بُوْرِكَ
مَنْ فِى النَّارِ وَمَنْ حَوْلَهَا ، وَسُبْحِنَ اللَّهِ رَبِّ الْغَلَمِيْنَ ﴿٨﴾
يُمُوُسّى إِنََّ آَنَا اللهُ الْعَزِيزُ الْحَكِيْمُ ﴿٢﴾ وَاَلْقِ عَصَاكَ ، فَلَمَّا رَأْهَا
تَهْتَزُّ كَأَنَّهَا جَانٌّ وَّلَى مُدْبِرًا وَّلَمْ يُعَقِّبُ ﴿ يَمُوُسِى لاَتَخَفُ تَ إِنِّى
لَا يَخَافُ لَدَىَّ الْمُرْسَلُونَ ﴿١٠﴾ اِلأَّمَنُ ظَلَمَ ثُمَّ بَدَّلَ حُسُنًا) بَعُدَ
سُؤٍَّ فَإِنِّىُ غَفُورٌ رَّحِيمٌ ﴿١١﴾ وَاَدْخِلْ بَدَكَ فِىُ جَيْبِكَ تَخْرُجُ
بَيْضَاءَ مِنْ غَيْرِ سُؤٍَّ دَ فِىُ تِسُعِ أَيْتٍ إِلَى فِرْعَوْنَ وَقَوْمِهِ * إِنَّهُمْ
كَانُوا قَوْمًا فسِقِينَ ﴿١٢﴾ فَلَمَّا جَاءَتْهُمُ أَيْتُنَا مُبْصِرَةٌ قَالُوا هَذَا

569
Surah An-Naml : 27 : 7 - 14
سِحْرٌ مُّبِيْنٌ ﴿١٣﴾ وَجَحَدُوا بِهَا وَاسْتَيْقَنَتُهَا أَنْفُسُهُمُ ظُلْمًا وَّعُلُوَّاء
فَانْظُرُ كَيْفَ كَانَ عَاقِبَةُ الْمُفْسِدِينَ ﴿١٤﴾
(Remember) when Musa said to his family, "I have
noticed a fire. I shall bring to you some news from it, or
bring to you a live ember, so that you may warm
yourselves." [7] So when he came to it, he was called:
"Blessed is the one who is in the fire and the one who is
around it. And pure is Allah, the Lord of the worlds. [8]
O Musa, the fact is that I AM Allah, the Mighty, the
Wise. [9] And cast your staff down." So when he saw it
moving, as if it was a snake, he retreated, turning his
back and did not look behind. "O Musa be not scared. I
am such that the messengers are not scared before Me,
[10] except him who did wrong, then after (having done)
evil, replaced (it) with good, then I am Most-Forgiving,
Very-Merciful. [11] And put your hand into your bosom,
and it will come out white, without any evil, as one of
the nine signs (sent) to the Pharaoh and his people.
Surely they have been a sinful people. [12]
So when Our signs came to them as an eye-opener, they
said, "This is a clear magic." [13] And they denied them
out of sheer injustice and arrogance, though their
hearts believed them (to be true). See, then, how was
the fate of the mischief-makers. [14]
Commentary
Adoption of natural means for one's need is not against trust in
Allah
إِذْ قَالَ مُوسَى لِأَهْلِةٍ إِنّىّ أَنَسْتُ نَارًا ﴾ سَأْتِيْكُمْ مِّنْهَا بِخَبَرٍ أَوْ اتِيْكُمُ بِشِهَابٍ قَبَسٍ
لَّعَلَّكُمْ تَصْطَلُونَ ﴿٧﴾
(Remember) when Musa said to his family, "I have noticed a
fire. I shall bring to you some news or bring to you an inflamed
ember, so that you may warm yourselves" (27:7).
Here Sayyidna Musa SCA faced two necessities. One, to find out the
way. which he had forgotten, and second, to warm up with the fire,
because it was a cold night. For achieving this purpose he tried to go to

570
Surah An-Naml : 27 : 7 - 14
mount Tur. But he did not make a claim of success in his endeavour,
rather he uttered such words that conveyed his servitude and hope from
Allah Ta'ala. Thus, it is apparent that in order to meet one's requirements
and needs in life it is not against the trust in Allah to strive and make
endeavour. But the conviction should be in Allah Ta'ala and not in one's
own efforts. Perhaps, the wisdom in showing him the fire was that it had
fulfilled his two needs - finding the way and to get warm with its heat.
(Ruh)
Sayyidna Musa && has said (' and 3; ha which are both in
plural form, and are used where the addressees are more than one,
although there was only his wife (Sayyidna Shuaib's all daughter) with
him. Use of plural form for her only was to show respect to her. It was in
the same manner as some times the noble people use plural form in
addressing even a single person. It is reported from the Holy Prophet
also in ahadith that he used to address his wives in plural form.
It is prudent not to refer one's wife by her name in general
gatherings, rather an allusion for the purpose is better
Musa said to his family) The word "Ahl" is used in this) قَالَ مُوسَّى لاَهُلِهٍ
verse for the wife of Sayyidna Musa S&a while this word means "family"
and includes all the members of one's household alongwith his wife,
although the wife of Sayyidna Musa Meel was the only one present at the
time of this incident, but by the use of this word in his discourse there is a
hint that while referring to one's wife in a group of people it is better to
use common words. For example, 'my family members are of the opinion'.
فَلَمَّا جَاءَ هَا نُوْدِىَ أَنْ بُوْرِكَ مَنْ فِى النَّارِ وَمَنْ حَوْلَهَا ﴿ وَسُبُحِنَ اللَّهِ رَبِّ الْغَلَمِيْنَ
﴿٨﴾ يُمُؤُسّى إِنَّهَ آَنَا اللهُ الْعَزِيْزُ الْحَكِيْمُ ﴿1﴾
So when he came to it, he was called: "Blessed is the one who is
in the fire and the one who is around it And pure is Allah, the
Lord of the worlds. O Musa, the fact is that I AM Allah, the
Mighty, the Wise. (27:8 - 9)
The real nature of seeing the fire and hearing the voice from it
This incident of Sayyidna Musa Mal has appeared in the Qur'an at
many places under different chapters. Two sentences in the above verses
of Surah An-Naml call for special attention. One, ◌ِبُوُرِكَ مَنُ فِى النَّار (Blessed is
the one who is in the fire) and two, ◌ُإِنَّةَ أَنَا اللَّهُ الْعَزِيزُ الْحَكِيم .(The fact is that I AM

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Surah An-Naml : 27 : 7 - 14
Allah, the Mighty, the Wise) In Surah Ta-Ha, the commentary on which
appears in this volume earlier, this incident is mentioned in these words:
إِذْ رَأْ نَارًا فَقَالَ لِأَهْلِهِ امْكُثُوْا إِنّىَّ أَنَسُتُ نَاراً لَّعَلِّى اَتِيُكُمُ مِنْهَا بِقَبَسٍ أَوْ أَجِدُ عَلَى النَّارِ
هُدِّى ﴿١٠﴾ فَلَمَّا أَثْبِهَا نُوُدِىَ يُمُوُسّى ﴿١١﴾ إِنِّىَّ انَارَبُّكَ فَاخْلَعْ نَعْلَيْكَ إِنَّكَ بِالْوَادِ
الْمُقَدَّسِ طُوَّى ﴿١٢﴾ وَأَنَا اخْتَرْتُكَ فَاسْتَمِعُ لِمَا يُوُلحى ﴿١٣﴾ ◌ِنَّنِىّ أَنَا اللَّهُ لَآ إِلهَ إِلاَّ
أَنَا فَاعْبُدُنِىُ وَأَقِمِ الصَّلوَ لِذِ حُرِىٌ ﴿١٤﴾
When he saw a fire and said to his family, wait. I have noticed a
fire. Perhaps I bring you an ember from it, or find some
guidance by the fire."
So when he came to it, he was called, "O Musa, it is Me, your
Lord, remove your shoes, you are in the sacred valley of Tuwa.
And I have chosen you, so listen to what is revealed: Surely, I
AM ALLAH. There is no god but I, so worship Me and establish
Salah for My remembrance. (20:10-14)
In these verses also two sentences need special attention: J urs (it is
Me, your Lord) and أنَّنِي أَنَا اللّه (I AM ALLAH). And in Surah Al-Qasas the
incident is related in these words:
نُوْدِىَ مِنْ شَاطِئِ الْوَادِ الْآَيْمَنِ فِى الْبُقْعَةِ الْمُبَارَكَةِ مِنَ الشَّجَرَةِ أَنْ يُمُوُسَّى إِنّىِّ أَنَا
اللهُ رَبُّ الْغَلَمِيْنَ
He was called by a voice coming from a side of the right valley
in the blessed ground, from the tree, saying" O Musa, I AM
Allah, the Lord of the worlds" (28:30)
In all the three Surahs although the incident is described under different
titles, yet the subject matter is the same, which is that Sayyidna Musa
Well needed fire that night for quite a few reasons. Allah Ta'ala evinced
that to him on a tree of mount Tur, and he heard these words from that
fire or the tree:
إِنِّيَّ أَنَا رَبُّكَ
It is Me your Lord. (20:12)
إِنَّهُ أَنَا اللهُ الْعَزِيْزُ الْحَكِيُمُ
The fact is that I AM ALLAH, the Mighty, the Wise. (27:9)
إِنِّيّ ◌َنَا اللهُ لَا إِلهَ إِلَّ أَنَا

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Surah An-Naml : 27 : 7 - 14
I AM ALLAH. There is no god but I. (20:14)
إِنّى أَنَا اللَّهُ رَبُّ الْخَلَمِيْنَ
I AM ALLAH, the Lord of the worlds. (28:30)
It is possible that this vocative might have been repeated again and
again, sometime by one word and then by another. The condition of
hearing this vocative as described by Abu Hayyan in Tafsir Al-Bahr
ul-Muhit and by 'Alusi in Ruh ul-Ma'ani is that it was heard in a manner
as if it was emanating from all sides, and not from any particular
direction. The hearing of this was also very peculiar in that it was not
heard by the ears only but by all the parts of the body, which was
nothing less than a miracle.
It was the sound of an invisible speaker which was being heard
without a particular quality (kayf) and without determining the direction.
But its source was the fire or the tree on which the fire was glowing.
Under such situations normally people get led into fallacy and involve
themselves in idol worshipping. Therefore, under each title, the Oneness
of Allah has been reminded and emphasized alongside. In the verse
under reference JU gue4 (Pure is Allah) is added for this very warning. In
Surah Ța-Ha the expression Ú Vị JI y (20:14) and in Surah Al-Qaşaş TI ci
is used for the emphasis of this point. The outcome of this (28:30) رَبُّ الْغَلَمِيْنَ
discussion is that the fire was shown to Sayyidna Musa &dal because he
was in need of fire and light at that time, otherwise there was no
connection between the Word of Allah or with the entity of Allah with the
fire or the tree of Tur. Fire was nothing but a creature of Allah Ta'ala like
so many other creatures. This is why the commentators have different
أَنْ بُورِكَ مَنُ فِى النَّارِ :views in the interpretation of the verses under reference
4- 35 (27:8) that is Blessed is the one who is in the fire and the one who
is around it. Sayyidna Ibn 'Abbas 49, Mujahid and 'Ikrimah have
expressed the view that the words Ju & (the one who is in the fire)
stand for Sayyidna Musa SKA because the fire he had seen was not the
real fire, but the auspicious spot he had reached was so luminous that it
looked like fire from a distance. Therefore, Musa Stel was inside that fire,
and W's & (the one who is around it) is purported for the angels, who
were present there nearby. Other commentators have put forward a
totally opposite explanation, that the words "who is in the fire" refer to the

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Surah An-Naml : 27 : 7 - 14
angels, while the words "who is around it" stand for Sayyidna Musa SKEll.
Tafsir Bayan ul Qur'an has adopted the latter explanation. It is sufficient
to know this much for the understanding of the meaning of these verses.
A narration of Sayyidna Ibn 'Abbas and Hasan Al-Başri and its
explanation
Ibn Jarir, Ibn Abi Hatim, Ibn Marduwaih etc. have also quoted
another explanation put forward by Sayyidna Ibn 'Abbas, Sayyidna
Hasan Al- Basri and Said Ibn Jubair
about the phrase ◌ِمَنُ فِى النَّار (who
is in the fire) that it is meant for Allah Ta'ala Himself. It is but obvious
that fire is created by Allah, and incarnation of the Creator into anything
created by Him is impossible. Therefore, this narration cannot be taken to
mean that Allah Ta'ala had transfigured into the fire, as many
idol-worshippers believe in transfiguration of God in their idols. This is
absolutely against the concept of Tauhid (Oneness of Allah). All it means
is manifestation, like the reflection in the mirror. The image is manifested
in the mirror but it is not transfigured in it. What is seen in the mirror is
outside it, having its own entity. It is also quite evident that this
manifestation, which is also called refulgence, was not the refulgence of
Allah Ta'ala. It is for the simple reason that if Sayyidna Musa Scal had
already witnessed the Divinity, he would not have requested at the
mount of Tur ◌َرَبّ ارِنِي أَنْظُرُ إِلَيُك that is, O my Lord, show Your Self to me
(7:143), so that I may look at you'. In that case the reply @ g (You will
never see me - 7:143) would also have been meaningless. It is now clear
that Sayyidna Ibn 'Abbas 4> in his explanation had meant the
manifestation of Allah Ta'ala, that is refulgence, which appeared in the
form of fire. As it was not the transmigration, it was also not the
refulgence of His real Self. The phrase 3 (You will never see me) has
also clarified that in this world no one can witness the refulgence of His
real Self. Then what do manifestation and refulgence really mean? The
answer to this is that this refulgence was figurative, which is commonly
known among the mystics. It is rather difficult to comprehend it fully, but
in order to make it simple according to common understanding, I have
tried to explain it in my book Ahkam ul-Qur'an, in Arabic language,in the
explanation of Surah Al-Qasas. Those who are interested can see it there.
إِلَّمَنْ ظَلَمَ ثُمَّ بَدَّلَ حُسُنَا بَعْدَ سُؤَّءٍ فَإِنِّىُ غَفُورٌ رَّحِيمٌ ﴿١١﴾
Except him who did wrong, then after (doing) evil replaced (it)
with good, then I am Most-Forgiving, Very-Merciful. 27:11

574
Surah An-Naml : 27 : 15 - 19
The miracle of the staff of Sayyidna Musa Meel was mentioned in the
verse prior to this, where it was also stated that when the staff turned
into serpent, Sayyidna Musa
himself started running out of fear.
The other miracle of illuminative hand of Sayyidna Musa KA is related
in the verse next to above referred verse. Then why this exception is
mentioned in between two verses relating to miracles, and whether this
exception is snapped from the subject (mungați') or is it adjoining
(muttașil)? The commentators have different view points on this subject.
Some have declared it as snapped from the subject. In that case the verse
will read as that in the previous verse it was stated that messengers do
not get frightened, then it was also mentioned, by the way, as to who are
the ones who should get frightened. They are those who have committed
any sin, but later repented and sought Allah's pardon and performed
good deeds. Although Allah Ta'ala would pardon their sins, but even then
there would be possibility of traces of sins being left over. It is for this
reason that they always remain fearful of Allah. But If the exception is
regarded adjoining with the subject, then the meaning of the verse would
be that Allah's messengers do not get frightened except those who have
committed some trifle or minor mistake and have repented on that. In
that situation such trifle sins are forgiven. But the actual position is that
even if there were some minor slips by the messengers, they were not
regarded as sins - neither small nor big. Although they looked like sins
but factually they were errors of ijtihad. According to this interpretation,
this exception is an allusion toward the incident of the Egyptian who was
killed by Sayyidna Musa &Call by error of judgement. Although this error
was pardoned by Allah Ta'ala, yet its effect remained with Musa el
leaving some fear of the incident. Had this incident not have occurred,
there would not have been any fear of the sort.
Verses 15 - 19
وَلَقَدُ أَتَّيْنَا دَاؤُدَ وَسُلَيْمُنَ عِلْمًاٌ وَقَالاَ الْحَمُدُ لِلّهِ الَّذِىُ فَضَّلَنَا عَلى
كَثِيرٍ مِّنُ عِبَادِهِ الْمُؤْمِنِينَ ﴿١٥﴾ وَوَرِثَ سُلَيُمْنُ دَاوُدَ وَقَالَ يَأَيُّهَا
النَّاسُ عُلِّمْنَا مَنْطِقَ الطَّيْرِ وَأُوْتِيْنَا مِنْ كُلِّ شَىْءٍ ﴿ إِنَّ هُذَا لَهُوَ

575
Surah An-Naml : 27 : 15 - 19
الْفَضْلُ الْمُبِيْنُ ﴿١٦﴾ وَحُشِرَ لِسُلَيْمِنَ جُنُودُهُ مِنَ الجِنِّ وَالْإِنُسِ
وَالطِّيْرٍ فَهُمْ يُؤْزَعُونَ ﴿١٧) حَتَّى إِذَا آتَوُا عَلَى وَادِ النَّمُلِ" قَالَتُ
نَمْلَةٌ تََّيُّهَا النَّمُلُ ادْخُلُوا مَسْكِنَكُمْ " لاَيَحْطِمَنَّكُمُ سُلَيْمُنُ
وَجُنُودُهُ" وَهُمْ لاَيَشْعُرُوُنَ ﴿١٨﴾ فَتَبَسَّمَ ضَاحِكْا مِّنْ قَوْلِهَا وَقَالَ
رَبِّ أَوْزِعُنِىَّ أَنْ أَشْكُرَ نِعْمَتَكَ الَّتِىِّ أَنْعَمُتَ عَلَىّ وَعَلَى وَالِدَىَّ وَأَنْ
أَعْمَلَ صَالِحًا تَرْضُهُ وَاَدْخِلْنِىْ بِرَحْمَتِكَ فِىُ عِبَادِكَ الصَّلِحِيْنَ ﴿١٩﴾
And surely We gave knowledge to Dawud and Sulaiman.
And they said, "Praise belongs to Allah who made us
excel many of His believing slaves. [15] And Sulaiman
inherited (the traits of) Dawud and said, "O people we
have been taught the speech of birds and we have been
given of everything. Indeed, this is the evident grace (of
Allah)." [16]
And mustered for Sulaiman were his forces from among
the Jinns and the humans and the birds. So all of them
were kept under (his) control, [17] until when they
reached the valley of the ants, one of the ants said, "O
ants, enter your dwelling places, lest Sulaiman and his
armies crush you unknowingly." [18] So he (Sulaiman)
smiled, laughing at her speech and said, "My Lord,
enable me that I become grateful to Your favour that
you have bestowed on me and on my parents and that I
do the good deeds You like, and admit me, by Your
mercy, among Your righteous slaves." [19]
Commentary
وَلَقَدْ أَتَيْنَا دَاوُدَ وَسُلَيُمْنَ عِلْمًا
And surely We gave knowledge to Dawud and Sulaiman. (27:15)
The knowledge given to Sayyidna Dawud and Sulaiman (>JI L+le
was obviously the special knowledge normally given to the prophets about
their functions and obligations as prophets, but at the same time it may
also include other sciences and arts, as Sayyidna Dawud &CH was given
the art of making armors. Sayyidna Dawud and Sulaiman (>JI Logle

576
Surah An-Naml : 27 : 15 - 19
enjoyed a special position among the prophets in that they were also
bestowed with the empire along with the prophethood. The empire was of
a very special nature in that they ruled over not only the humans but
also the Jinns and animals. While relating all these graces, knowledge is
mentioned first, which is a clear hint that knowledge is superior and
paramount among them all. (Qurtubi)
There is no heritage of wealth among the prophets
And Sulaiman inherited Dawud - 27:16). The) وَوَرِثَ سُلَيُمْنُ دَاوُدَ
inheritance mentioned in this verse is not the inheritance of wealth and
property, because the Holy Prophet
has clearly declared that the
prophets do neither inherit the property of anyone nor does their property
is inherited by anyone. Tirmidhi and Abu Dawud have reported from
Sayyidnā Abuddarda'
that the Holy Prophet
has said, 'Ulama'
(men of knowledge) are the inheritors of prophets, but the prophets did
not leave dirhams or dinars (wealth) as their inheritance; instead, they
have left knowledge as their heritage. Al-Kulaini, the famous Shi'ite
scholar, has reported from Sayyidna Ja'far As-sadiq that he said,
"Sayyidna Sulaiman Muell was the inheritor of Sayyidna Dawud &dal, and
the Holy Prophet & was the inheritor of Sayyidna Sulaiman uel. (Rup
from al-Kulaini). This statement makes the issue very clear that the
inheritance is used here in the sense of heritage of knowledge (because
nobody can claim that the Holy Prophet
inherited the property of
Sulaiman 85. Rationally speaking also, here inheritance cannot mean
wealth, because when Sayyidna Dawud Scal died he had 19 sons, hence
if inheritance of wealth was meant to be distributed, then all these sons
would have been entitled for the inheritance, and it cannot be exclusive to
Sayyidna Sulaiman el alone. It is, therefore, quite clear that the
inheritance meant here is the one in which the brothers were not
included and only Sayyidna Sulaiman Mal was the inheritor. This could
only be the inheritance of knowledge and prophethood. Along with that
inheritance, Allah Ta'ala also graced him with the empire of Sayyidna
Dawud See and furthermore control over the Jinns, birds, animals and
the wind. In the light of these proofs, the narration of Țabrasi is proved to
be wrong in which he has regarded inheritance as that of wealth on
authority of some Imams of Ahl-ul-Bait. (Ruh)
The period between the death of Sayyidna Sulaiman Seal and the

577
Surah An-Naml : 27 : 15 - 19
birth of the last of the prophets the Holy Prophet
was seventeen
hundred years, while Jews calculate this period as fourteen hundred
years. The life span of Sayyidna Sulaiman al was a little over fifty
years. (Qurțubi)
It is permissible to use plural form for one's own self, provided it
is not out of arrogance
has used plural ثها Sayyidna Sulaiman .(27:16) عُلِّمُنَا مَنْطِقَ الطَّيْرِ وَأُوْتِيْنَا
form for himself as a regal idiom, although he was alone. It was to
impress his subjects, so that they do not indulge in indolence in the
obedience of Allah Ta'ala and in following him. Similarly, there is no
harm if the rulers and officials also use plural form for themselves while
they are in the company of their subjects, provided it is for the esteem of
the office they are holding and not out of arrogance.
Birds and animals also have sense and intelligence
There is sense and intelligence to some degree in all animals and
birds. However, it is not developed to such an extent that they were made
to follow any injunctions of the Shari'ah. But the humans and jinns are
bestowed with such perfected sense and intelligence that they are made
the addressee and followers of the injunctions of Allah Ta'ala. Imam
Shafif J & co, has said that dove is the cleverest of all the birds, and
Ibn 'Atiyyah has said that ant is very intelligent animal; its smelling
power is very strong . If it gets hold of a grain it breaks it into two, so that
it does not germinate, and thus it stock its food for the winters. (Qurtubi)
Special Note
The expression "speech of birds" is used in the verse because of the
incident of the hoopoe which is a bird, otherwise Sayyidna Sulaiman
was taught languages of all the beasts, birds and the insects, as
mentioned in the next verse about understanding the language of the
ant. Imam Qurțubi has mentioned in his Tafsir different incidents in
which Sayyidna Sulaiman &CH told the people how different birds
chirped and what did they mean. The chirping of each bird was a word of
advice.
and we have been given of every thing -16). The word) وَأُوْتِيْنَا مِنْ كُلِّ شَىْءٍ
J5 (every) applies to everything of a kind, but sometimes its application is
not universal but pertains to a specific purpose . Here also it is used in

578
Surah An-Naml : 27 : 15 - 19
that sense and "everything" refers to those things only which are needed
by the government or an empire. Otherwise it is obvious that they did not
have aeroplanes, motor cars or railways in those days.
,("waz) وَزُع My Lord, enable me - 27:19). It is derived from) رَبِّ أَوْزِعْنِىْ
which lexically means to stop or restrain. Here it means 'enable me with
Divine help so that I should have the trait of gratitude with me all the
time and do not part with it ever', which will result in restraint. In the
earlier verse 3,4 (27:17) (translated as "kept under control" it was also
used in the same sense, that in order to save them from confusion because
of their large number the armies were restrained.
and that I do the good deeds You like - 27:19). Here) وَأَنْ أَعْمَلَ صَالِحًا تَرُضُهُ
La, (liking) means acceptance. Thus the meaning is 'Ya Allah! Grace me
with Divine help for such righteous deeds which are acceptable to You'.
From this it is argued in Ruh ul-Ma'ani that it is not necessary for the
righteous deeds to be accepted, but their acceptance is dependent on
certain conditions. It is further explained that there is no relation between
righteousness and acceptance either rationally or in religious law. It is for
this reason that the prophets used to pray for the acceptance of their
righteous deeds. Sayyidna Ibrahim and Ismail >JI Logle prayed while
constructing the House of Allah L, j'su; (Our Lord accept from us -
2:127). It shows that after doing a good deed, one should not be
complacent, but should pray to Allah for its acceptance.
Despite having done good deeds and their acceptance the entry
into Paradise will not be possible without the grace of Allah
And admit me, by your mercy, among) وَاَدْخِلُنِىُ بِرَحُمَتِكَ فِىُ عِبَادِكَ الصُّلِحِيْنَ
your righteous slaves - 27:19). Despite having performed good deeds and
their acceptance, the entry into Paradise will depend on the grace and
kindness of Allah Ta'ala. The Holy Prophet
has said that no one will
enter into Paradise relying only on his deeds. So the companions
enquired from the Holy Prophet
"Even you too?", and he answered
"Yes, me too, but I am surrounded by Allah's favour and grace". (Ruh
ul-Maani)
Sayyidna Sulaiman Mell was also praying for the grace of Allah for
the entry into Paradise in these words 'O Allah, grace me also with your
favour so that I become entitled to enter Paradise'.

579
Surah An-Naml : 27 : 20 - 28
Verses 20 - 28
وَتَفَقَّدَ الطَّيْرَ فَقَالَ مَالِىَ لَآَ آَرَى الْهُدْهُدَ رْ آَمْ كَانَ مِنَ الْغَائِبِيْنَ
﴿٢٠ ﴾ لَأُعَذِّبَنَّهُ عَذَابًا شَدِيْدًا أَوْلَاَ اذْبَحَنَّةً أَوْلَيَأْتِيِّنِّىُ بِسُلُظنٍ مُّبِيٍُ
﴿﴿٢ ﴾ فَمَكَثَ غَيْرَ بَعِيدٍ فَقَالَ أَحَطْتُّ بِمَالَمْ تُحِطْ بِهِ وَ جِئْتُكَ مِنْ
سَبَاء بِنَا يَّقِيْنٍ ﴿٢٢﴾ إِنّى وَجَدْتُّ امْرَاةً تَمْلِكُهُمُ وَ أُوْتِيَتْ مِنْ كُلِّ
شَىْءٍ وَلَهَا عَرُشْ عَظِيمٌ ﴿٢٣﴾ وَجَدْتُّهَا وَقَوْمَهَا يَسْجُدُوْنَ لِلشَّمْسِ
مِنْ دُوْنِ اللَّهِ وَزَيَّنَ لَهُمُ الشَّيْطْنُ أَعْمَالَهُمْ فَصَدَّهُمُ عَنِ السَّبِيْلِ
فَهُمُ لاَيَهْتَدُونَ ﴿٢٤﴾ آلاَّ يَسْجُدُوْا لِلْهِ الَّذِىُ يُخْرِجُ الْخَبُءَ فِى
السَّمْوَاتِ وَالْأَرْضِ وَيَعْلَمُ مَا تُخُفُوْنَ وَ مَا تُعْلِنُوْنَ ﴿٢٥﴾ اللّهُ لَآ إِلهَ
إِلَّ هُوَرَبُّ الْعَرْشِ الْعَظِيمِ ﴿ ٣٦﴾ قَالَ سَنَنْظُرُ أَصَدَقْتَ أَمْ كُنْتَ مِنَ
الْكُذِينَ ﴿٢٧﴾ إِذْهَبُ بِّكِتِىُ هُذَا فَاَلْقِهُ إِلَيْهِمُ ثُمَّ تَوَلَّ عَنْهُمُ فَانْظُرْ
مَاذَا يَرْجِعُونَ ﴿٢٨﴾
And (once) he (Sulaiman) checked the birds and said,
"What is wrong with me that I do not see the hudhud
(hoopoe)? Rather he has disappeared. [20] I will punish
him with a severe punishment or slaughter him unless
he brings to me a clear plea." [21] Then the bird did not
take long and said (to Sulaiman), "I have discovered
what you did not, and have brought to you a sure
information from Saba' (Sheba). [22] I have found a
woman ruling over them and she has been given of
everything (she needs) and she has a great throne. [23] I
have found her and her people prostrating to the sun,
instead of Allah, and the Satan has beautified their
deeds for them and has prevented them from the way,
so they do not take the right path, [24] that is, they do
not prostrate to Allah who brings forth what is hidden
in the heavens and the earth and who knows whatever
you conceal and whatever you reveal, Allah! There is no
god but He, the Lord of the Great Throne." [26]

580
Surah An-Naml : 27 : 20 - 28
He (Sulaiman) said, "We shall see whether you have told
the truth or you are one of the liars. [27] Go with this
letter of mine and deliver it down to them, then turn
back from them and see what they return." [28]
Commentary
(tafaqqud) تَفَمَّدُ And he checked the birds - 27:20). The word) وَتَفَقَّدَ الطَّيْرُ
means to verify about the presence or absence of some people. Hence it is
translated as to check. Sayyidna Sulaiman Skal was bestowed by Allah
Ta'ala the rule over Jinns, the beasts and the birds, apart from humans.
As it is customary for the ruler to look after and take care of all of his
subjects, it is stated in this verse "la. That is Sayyidna Sulaiman
inspected the birds from his subjects, and made a note of the presence and
absence of them all. The Holy Prophet
also had the habit to keep
himself informed about the well-being of his companions. If some one was
absent, he used to go to his house to find out his welfare. If any one was
sick, he would go and visit him and do the needful nursing. If some one
was afflicted with any trouble, he would make the effort to remove it.
It is necessary for the rulers to take care of their subjects and for
the saints of their disciples and students
This verse has proved that Sayyidna Sulaiman & used to keep an
eye on all types of his subjects, and used to keep himself fully informed
about them, so much so that the absence of a small and weak bird like a
hoopoe which has a small population compared to other birds, did not go
unnoticed from him. It is also possible that his specific enquiry about the
hoopoe was due to its small population and weak make-up among the
species of birds. Therefore, he made special effort to keep his eyes on the
weaker section of his subjects.
Among the companions, Sayyidna 'Umar 400 established the traditions
of the Holy Prophet
in totality during his tenure as caliph. He used to
go round the streets of Madinah during the nights to keep him fully
abreast with the state of affairs. If he found any one in distress or need,
he would help him out. A number of such incidents are related in his
biography: He used to say "If a wolf kills a lamb by the side of river
Euphrates, for that too Umar will be answerable". (Qurtubi)
Such were the principles of rule and administration, which were
taught by the prophets and practically demonstrated by the revered

581
Surah An-Naml : 27 : 20 - 28
companions of the Holy Prophet
g . Because of these practices, the entire
populace, both Muslims and non-Muslims, used to live in complete
harmony and tranquility. Such justice and fair play, composure and
tranquility were never witnessed ever in the whole world after their time.
مَالِىَ لَآ آَرَى الْهُدُهُدَ زَ آَمْ كَانَ مِنَ الْغَائِبِينَ
"What is wrong with me that I do not see the hoopoe; rather he
has disappeared? - 27:20
Taking account of one's own Self
Apparently Sulaiman 8 should have said at this occasion,"What is
wrong with the hoopoe that he is absent?" But Sulaiman & asked about
his own wrong when he said, "What is wrong with me?" Perhaps, it was
because the hoopoe and all other birds were put under his control as a
special reward. Initially it crossed his mind momentarily that probably His
blessings have been curtailed for some slip on his part that a species of
birds (the hoopoe) was not present. So, he made some soul searching to
find out what could have been the reason for its absence? It was a case
similar to that of the mystic saints who make enquiries from their Self
before looking into the material causes for the relief of any distress, or
when any blessing is reduced for them. It is their practice to take into
account of any possible slips on their part in paying gratitude to Allah
Ta'ala for His bounties, which might have caused the withdrawal of the
blessings from them. Qurtubi has quoted here the practice of these saints
on the authority of Ibn al-'Arabi in the following words:
That is 'when these saints do not succeed in اذا فقدوا أمالهم تفقّدوا اعمالهم
their objectives, they take stock of their deeds to find out where have they
committed the mistake'.
After this initial stock-taking of Self and due considerations and
deliberations it is said ◌َامُ كَانَ مِنَ الْغَائِبِين (rather, he has disappeared - 27:20).
Here the word ( is used for the meaning of the word J. (rather) (Qurtubi).
Therefore, the meaning of the sentence is 'It is not that my sight has
faltered in locating the hoopoe, but in fact it is not present'.
Reason for picking up hoopoe from among the birds, and an
important warning
Sayyidna 'Abdullah Ibn 'Abbas 40 was asked as to what was the

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Surah An-Naml : 27 : 20 - 28
reason that the hoopoe was picked up from all the birds. He replied that
Sayyidna Sulaiman Mal had camped at a place where there was no
water, and Allah Ta'ala has bestowed such a peculiar instinct to hoopoe
that it can see things under the ground and can also locate the
underground water. Sayyidna Sulaiman &Cel wanted to find out, through
the proficiency of the hoopoe, the depth and extent of the underground
water. Having known the location of the underground water, he would
have commanded the Jinns to excavate the ground to bring the water up
- a task they would have performed very quickly. Paradoxically, despite
having the piercing sight, the hoopoe gets entrapped in the nets of the
hunters. Sayyidna Ibn 'Abbas 4 has commented on this:
قف يا وقّاف كيف يرى الهدهد باطن الارض وهو لايرى الفخّ حين يقع فيه (قرطبى)
'O the people of knowledge! try to understand this fact that the
hoopoe has the ability to see things under the ground, but the
net spread out over the ground gets obscured from its sight, and
hence it gets entrapped in that'.
The bottom line to understand is that whatever is destined for a
person through the divine decree, whether it is trouble or comfort, has to
be enforced, and no one can escape from it by his wisdom, insight or
through the use of force or money.
لَأُعَذِّبَنَّه عَذَابًا شَدِيْدًا أَوْلَا اَذْبَحَنَّه،
I will punish him with a severe punishment - 27:21
It is part of the political sagacity to punish the absentee after making
due scrutiny.
It is permissible to punish a lethargic animal moderately
Allah Ta'ala had permitted Sayyidna Sulaiman & to punish the
animals in the same way, as He had permitted people of all ages, a
permission which is still valid, to slaughter them to make use of their
flesh, bones, skin etc. Similarly, if the domestic animals, such as cow,
horse, camel, donkey etc., do not perform their normal duty, then it is
permissible even now to punish them moderately for disciplining.
Punishing animals, other than domestic, is not permissible under Islamic
law. (Qurțubi)
أَوْلَيَأْتِيَّنِّى بِسُلْطْنٍ مُّبِيْنٍ