Al Islam

2151. David was a great warrior and a mighty and sagacious statesman. He was the founder of the Judean dynasty and the real builder of the Hebrew Kingdom. Through him all the tribes of Israel from Dan to Beersheba became united and organised into a powerful nation whose Kingdom extended from the Euphrates to the Nile. Solomon consolidated the Kingdom he had inherited from his father. He too was a great and good monarch. He greatly extended and developed the trade and commerce of his country. He was the master-builder among the Israelite Kings and is best known for the building of the famous Temple at Jerusalem, which became the Qiblah of the Israelites. (close)

2823. Commentary:

After a brief account of Moses, the Founder of the Israelite Dispensation and its greatest Prophet, the present and the following several verses make a special mention of David and Solomon. Of all the Israelite Prophets particular reference to these two Prophets in the verse possesses a special significance. The Israelite power, prosperity and prestige had attained their zenith in the reigns of the two Prophets. David was a great warrior and a mighty and sagacious statesman. He was the founder of the Judean dynasty at Jerusalem and the real builder of the Hebrew kingdom. Through him all the tribes of Israel from Dan to Beersheba became united and organized into a powerful nation whose kingdom extended from the Euphrates to the Nile. Solomon consolidated the kingdom he had inherited from his father. He was a great and good monarch. He greatly extended and developed the trade and commerce of his country. He was the master-builder among the Israelite kings and is best known for the building of the famous Temple at Jerusalem, which became the Qiblahof the Israelites. The special reference in these verses to these two mighty Israelite kings implies a prophecy that rulers of as mighty, even mightier, empires and enjoying as great, even greater, glory and prosperity will also rise among the followers of the Holy Prophet Muhammad who was the like of Moses.

The words "We gave knowledge to David and Solomon" may either mean that God endowed them with wisdom and knowledge in abundance as is apparent from the wise decisions they made or that being Divine Messengers God disclosed to them the secrets of the unknown and imparted to them special understanding and realization of Divine attributes which constitute the fountainhead of all knowledge. In reality the greatest proof of the truth of a Divine teacher consists in the fact that he is vouchsafed in an unusually large measure knowledge of the things beyond human ken (72:27-28). This is one explanation of the above-mentioned words. They may also imply an allusion to the great progress and advance made during the reigns of these two Prophets in navigation and in the preparation of implements of war which is also a branch of knowledge and to which a reference has been made in the verses that immediately follow, and also in 21:81-83; 34:11-14; 38:19-21. (close)

2152. Mantiq (Language) is derived from Nataqa which means, he spoke with sound and letters which made clear his meaning. Thus Nutq applies to both articulate and inarticulate speech and also to the condition of a thing which is as significant as articulate speech. It is external, viz. spoken words; and internal, viz. understanding. The word is also used with regard to animals and birds when the use is metaphorical (Mufradat). Birds and insects have their own means of communication. Migratory birds fly from one region to another with the change in weather. They fly in flocks and their flight is orderly. Similarly, ants live in communities and the bees have a well-regulated system of government. This could not be possible without there being some means of communication between them. This means of communication may be called their language. Prophets David and Solomon are here stated to have been taught the language of birds which may be taken as signifying that they had learnt how to make use of birds. The art of using birds for carrying messages from one place to another was very much developed by Solomon and frequent use of it was made in the management of the far-flung empire over which he ruled. (close)

2823A. Important Words:

منطق (language) is derived from نطق which means, he spoke with sound and letters which made clear his meaning. نطق الکتابmeans, the book explained and made clear. Thus نطق (nutq) applies to both articulate and inarticulate speech and to the condition of a thing which is as significant as articulate speech. It is of two kinds: external, viz. spoken words; internal, viz. understanding. The word is also used with regard to animals and birds when the use is metaphorical (Aqrab & Mufradat).

For طیر (birds) see next verse.

Commentary:

Solomon was heir to both the temporal power and prophetic office and spiritual knowledge of his father, David. The word ورث (was heir) here has special reference to the spiritual heritage of David because whereas kingship and temporal power and property descend from father to son, prophethood does not. Birds and insects have their own means of communication. Migratory birds fly from one region to another with the change in weather. They fly in flocks and their flight is orderly. Similarly, ants live in communities and the bees have a well-regulated system of government. This could not be possible without there being some means of communication between them. This means of communication may be called their language. Prophets David and Solomon are stated here to have been taught the language of birds which may be taken as signifying that they had learnt how to make use of birds. The art of using birds for carrying messages from one place to another had been very much developed by Solomon and frequent use of it made in the management of the far-flung empire over which he ruled.

If the word طیر be taken to signify righteous men (3:50) who soar high into the spiritual firmament and attain nearness to God, the words "we have been taught the language of birds" would mean that David and Solomon knew the language in which God’s Elect speak i.e. they possessed the wisdom and knowledge that is given to highly spiritual men.

The expression "and we have had everything bestowed upon us," means that all things that were necessary to make the Israelites a strong and prosperous people were bestowed upon them in the reigns of David and Solomon. It clearly does not mean that every existing thing was given to them. The words point to no exclusive prerogative of these two Prophets. Identical words have been used with regard to the Queen of Saba’ (27:24). (close)

a. 38:19, 20. (close)

2153. 'Jinn' here may signify mountain or wild tribes. The verse under comment should be read along with vv. 21:‌83; 34:13 and 38:38. It seems to refer to the military personnel of Solomon’s army. The three words—Jinn, Ins (men) and Tair (birds)—may represent three departments of his army. In the present verse and in 34:13, the word Jinn has been used to represent a particular section of the army while in 21:83 and 38:38, the word Shayatin has been used to represent the same class. It seems that Solomon had subdued and subjugated some wild tribes, this approximately being the sense of both the words, Jinn and Shayatin, who formed an integral part of his army and did sundry, other hard tasks for him. The word Tair denoting swift-footed horses may represent Solomon’s cavalry. This meaning of the word finds corroboration in 38:32-34 where Solomon has been stated to possess great love for horses. Thus whereas Jinn and Ins (men) represented two sections of Solomon’s infantry, Tair (birds) stood for his cavalry. But if Tair may be taken to mean actual birds then the word would signify birds which Solomon employed for carrying messages. Thus they also formed a very useful and necessary adjunct to his army. But these three words used in a metaphorical sense may signify respectively, 'big men,' 'ordinary men' and 'highly spiritual men.' (close)

2154. Tair, besides meaning 'birds,' may also apply to swift-footed animals such as horses, etc. Tayyar which is an intensive form of Ta’ir signifies a sharp-spirited and quick-footed horse which runs so fast that it seems to be flying (Lane & Lisan). (close)

2155. Waza‘a means, he stopped the first part of the army so that their last part may join them. Huwa Yada‘ul-Jaisha means, he was arranging the soldiers in proper order and placing them in rows (Aqrab). The Quranic expression means: (1) They were formed into separate groups. (2) They marched like an ordered and disciplined army. (3) Their first part was stopped so that their last part might join them. These words show that Solomon had a well-trained and disciplined army which had several separate and distinct departments. (close)

a. 38:19-20. (close)

2824. Important Words:

یوزعون (formed into separate groups) is derived from وزع. They say وزع فلانا او بفلان i.e. he hindered or led or drove such a one and restrained him, and he incited or urged him with such a one. وزع الجیش means, he stopped the first part of the army so that their last part may join them. They say رأیته یزع الجیش i.e. I saw that he was arranging the soldiers in proper order and placing them in rows. وزع المال بینھم (wazza’a) means, he distributed the property among them. أوزع اللّٰه فلانا means, God inspired such a one. الاوزاع means, parties; companies (Aqrab). Thus according to the different significations of the root word, the Quranic expression فھم یوزعون would mean, they were formed into separate groups or classes; (2) they were hindered from cruel and tyrannous acts; (3) they marched like an ordered and disciplined army; and (4) their first part was stopped so that their last part might join them. These words show that Solomon had a well-trained and disciplined army which had several separate and distinct departments.

طیر (birds) is the plural of طائر which is active participle from طار which means, it flew or moved in the air by means of wings. طیر besides meaning "birds" may also apply to swift animals such as horses, etc. طیار (tayyar) which is an intensive form of طائر signifies a sharp-spirited and quick-footed horse that runs so fast that it seems to be flying (Lane). See also 3:50; 7:132 & 17:14.

جن (jinn) is derived from جن (janna). جنه means, it concealed, veiled, covered or protected him. جن means, the darkness of night or its intense darkness; such beings as keep aloof from the people as if remaining concealed, i.e. big people (Lane). Jinn in the present verse may represent mountain or wild people who had not till then been subjugated.

Commentary:

The verse under comment should be read along with 21:83; 34:13 & 38:38. It seems to refer to the military personnel of Solomon’s army. The three words جن (jinn), انس (men) and طیر (birds) may represent three departments of his army. In the present verse and in 34:13, the word جن (jinn) has been used to represent a particular section of the army while in 21:83 & 38:38, the word شیاطین has been used to represent the same class. It seems that Solomon had subdued and subjugated some wild tribes, this approximately being the sense of both the words جن and شیاطین who formed an integral part of his army and did sundry other difficult tasks for him.

The word طیر denoting swift-footed horses may represent Solomon’s cavalry. This meaning of the word finds corroboration in 38:32-34 where Solomon has been stated to possess great love for horses. Thus whereas جن (jinn) and انس(men) represented two sections of Solomon’s infantry, طیر (birds) stood for his cavalry. But if طیر may be taken to mean 'birds' then it would signify birds which Solomon employed for carrying messages. Thus they also formed a very useful and necessary adjunct to his army.

But these three words may also have been used in a metaphorical sense signifying respectively "big men," "ordinary men" and "highly spiritual men." In this sense of the words the verse would mean that while on military expeditions Solomon had all these three classes of men with him because they all had their usefulness. (close)

2156. Naml being a proper noun, "the Valley of An-Naml" does not mean the valley of ants as is generally misunderstood but the valley where a tribe named Naml lived. In Qamus we have, al-Abriqatu min Miyahili Namlati, i.e. Abriqah is one of the springs of Namlah. So Naml was the name of a tribe just as Mazin (Hamasah), which means the eggs of ants, was the name of an Arab. In Arabia it was not an uncommon practice that tribes were named after animals and beasts such as Banu Asad, Banu Kalb, Banu Naml, etc. Moreover, the use of the words Udkhulu (enter) and Masakinakum (your habitations) in the verse lends powerful support to the view that Naml was a tribe, since the former verb is used only for rational beings and the latter expression (your habitations) also has been used in the Qur’an exclusively for human habitations (29:39; 32:27). Thus Namlah means a person of the tribe of An- Naml—a Namlite. The said Namlite was possibly their leader and had ordered the people to get out of the way of the army of Solomon and enter their houses. According to some authorities this valley is situated between Jibrin and ‘Asqalan which is a town on the sea-coast, twelve miles to the north of Gaz, near Sinai (Taqwimul-Buldan). Jibrin is a town in the north, situated in the Vilayah of Damascus. This shows that the Valley of Naml is situated near the sea-coast, opposite to or near Jerusalem, lying on the route from Damascus to Hijaz, at a distance of about a hundred miles from it. This part of the country was, up to the time of Solomon, inhabited by the Arabs and the Midianites. (See ancient and modern maps of Syria and Palestine). According to other authorities, however, it is situated in Yemen. This latter view seems to be more akin to reality. In view of this historical fact, legends woven round this valley are mere conjectures. The simple fact seems to be that while on a military expedition to Saba’, Solomon might have passed by the valley where the tribe called Naml lived. (close)

2157. It appears that the piety and godliness of Solomon’s soldiers was famed far and wide. They would not knowingly harm or injure any people. This seems to be the implication of the words, while they knew not, and this is what pleased Solomon as is clear from the next verse. (close)

2825. Commentary:

نمل (Naml) being a proper noun, واد النمل (the valley of Naml) does not mean the valley of ants as is generally misunderstood but the valley where a tribe named Naml lived. In Qamus under the word برق we have الابرقة من میاہ النملة i.e. Abriqah is one of the springs of Namlah. So Naml is the name of a tribe just as Mazin (مازن) which means the eggs of ants is the name of an Arab tribe. In Arabia it was not an uncommon practice that tribes were named after animals and beasts such as Banu Asad, Banu Taghlab, Banu Kalb, Banu Naml, etc. Moreover, the use of the words ادخلوا (enter) and مساکنکم(your habitations) in the verse lends powerful support to the view that Naml was a tribe, since the former word is used only for rational beings and the expression مساکنکم (your habitations) has been used in the Quran exclusively for human habitations (29:39; 32:27). Thus نملة means a person of the tribe of النمل; a Namlite. The said Namlite was possibly their leader and had ordered the people to get out of the way of the army of Solomon and enter their houses.

According to some authorities this valley is situated between Jibrin and ‘Asqalan. ‘Asqalan is a town on the sea coast, twelve miles to the north of Gaz, near Sinai (Taqwimul-Buldan). Jibrin is a town in the north, situated in the vilayat of Damascus. This shows that the Valley of Naml is situated near the sea coast, opposite to or near Jerusalem, lying on the route from Damascus to Hijaz, at a distance of about a hundred miles from it. This part of the country was up to the time of Solomon inhabited by the Arabs and the Midianites. (See ancient and modern maps of Syria and Palestine). According to other authorities, however, it is situated in Yemen. This latter view seems to be more akin to reality. In view of this historical fact fabulous legends woven round this valley are mere conjectures of the commentators of the Quran. The simple fact seems to be that while on a military expedition to Saba’, Solomon might have passed by the valley where the tribe called Namlah lived.

It further appears from the verse that the piety and godliness of Solomon’s soldiers was famed far and wide. They would not knowingly harm or injure any people. This seems to be the implication of the words "and they knew not" and this is what pleased Solomon as is clear from the next verse. (close)

2158. Dahika meaning, he wondered or he was pleased (Lane), the verse signifies that Solomon wondered and was pleased with the good opinion the Namlite expressed about his own and that of his army’s power and piety. (close)

2826. Important Words:

ضاحکا (laughed) is derived from ضحک which means, he laughed; he wondered; he was frightened. ضحکت المرأة means, the woman menstruated. ضحکت الطریق means, the way became clear. ضحکت الارض عن النبات means, the land brought forth its herbage (Lane & Aqrab). See also 11:72.

Commentary:

The entire wording of the verse shows that Solomon was extremely pleased with the good opinion a Namlite expressed about his own and that of his army’s power and piety. The implication in this account of Solomon is that rising from quite insignificant beginnings, the Holy Prophet will attain such prestige and power that he would be feared far and wide. The Prophet himself is reported to have said: نصرت بالرعب مسیرة شھر i.e. I have been helped with such prestige that people fear me from a distance of one month’s journey (Bukhari, Kitabul-Jihad). (close)

2159. Tafaqqada (he reviewed) is derived from Faqada, i.e. he lost it, it was or became absent from him. Tafaqqada-hu means, he sought for or after it leisurely or repeatedly, it being absent from him, or he sought to obtain knowledge of it (Mufradat). Solomon seemed to have reviewed his army and Hud-hud, an important officer of the State, possibly a general, was absent at the important occasion. (close)

2827. Important Words:

تفقد (he reviewed) is derived from فقد. They say فقدہ i.e. he found it not; he lost it, it was or became absent from him. الفقدwhich is noun-infinitive, though often used as meaning being non-existent, properly signifies the thing’s being absent from the range of perception by sense so that its place is not known. تفقدہ means, he sought for or after it; or did so leisurely or repeatedly; or sought for or after it, it being absent from him, or he sought or sought leisurely or repeatedly to obtain knowledge of it, having known it before (Lane, Aqrab & Mufradat).

Commentary:

Contrary to popular belief based on fable and fiction "Hudhud" was not the name of a bird which Solomon employed as his message-bearer. This is clear from the following facts mentioned in the present and the next few verses.

(1) It is inconceivable that a great Divine Prophet and a mighty monarch like Solomon should have been so angry with a little bird as to be prepared to inflict severe punishment upon it or even to kill it if it did not give clear reason for its absence. Birds are not subject to the penalties of law (v. 22).

(2) The hoopoe or "Hudhud" is not a migratory bird. It cannot fly long distances. Solomon, therefore, could not have selected it for a journey to Sheba and back (v. 23).

(3) The bird also seems to be acquainted with the requirements of a State and with kings and thrones as is clear from the report he made to Solomon, viz. that the Queen of Sheba had been given all that was needed for carrying on the government of her country (v. 24).

(4) Surprisingly, the bird seems to be well-versed in knowledge about Divine Unity and the evils of associating gods with Allah (vv. 25, 26).

It quite clearly follows from these facts that "Hudhud" was not a bird but a man, even a very responsible officer of State who had been entrusted with an important political mission by Solomon to the Queen of Sheba. The practice of exchange of envoys seems to be quite popular in Solomon’s time. It is also a known fact that men are named after birds and animals. "Hudhud" appears to be a very popular name among Solomon’s people. The word seems to be the Arabicised form of Hadad, a Biblical name. It appears to have been the name of several Edomite kings who ruled immediately before the first Israelite king and who defeated Midian. One of the courtiers of Solomon was also named Hudhud. A son of Ishmael, too, bore this name. Similarly, an Edomite prince who fled to Egypt for fear of Jacob’s massacre was known by this name (1 Kings 11:14). The name appeared to be so popular and is so frequently used in the Old Testament that when mentioned without a qualifying word it means, "a man of the Edomite family" (Jew. Enc.). According to Muntaha al-Arab "Hudhud" was the name of the father of Bilqis, the Queen of Sheba. (close)

2160. Contrary to popular belief, based on fable and fiction, Hud-hud was not a bird employed by Solomon as his message-bearer since (a) it was inconsistent with Solomon’s dignity as a great monarch and a Divine Prophet to be so angry with a small bird as to be prepared to inflict severe punishment upon it or even to kill it. (b) Hud-hud seems to be well-acquainted with the rules and requirements of States and also well-versed in the knowledge about Divine Unity (vv. 25, 26) which birds are not. (c) Hud-hud, being not a migratory bird, cannot fly long distances and therefore could not have been selected for the journey to Sheba and back (v. 23). It follows from these facts that Hud-hud was not a bird but a man, even a very responsible officer of State or a general who had been entrusted with an important political mission by Solomon to the Queen of Sheba. The practice of exchange of envoys seems to have been quite popular in Solomon’s time. Moreover, it is a known fact that men are named after birds and animals. Hud-hud was a popular name among Solomon’s people. The word seems to be the Arabicised form of Hudad, a biblical name. It appears to have been the name of several Edomite kings. A son of Ishmael, too, bore this name. Similarly, an Edomite prince who fled to Egypt for fear of Jacob’s massacre was known by this name (1 Kings 11:14). The name appeared to be so popular and is so frequently used in the Old Testament that when used without a qualifying word it means, 'a man of the Edomite family' (Jew. Enc.). Hud-hud is also said to be the name of the father of Bilqis, the Queen of Sheba (Muntahal-Arab). (close)

2161. It appears from this verse that Hud-hud was sent on an important State mission and he brought for Solomon an important piece of news. Saba’ may be identified with Sheba of the Bible (1 Kings, ch. 10). It was a city in Yemen, situated at about three days’ journey from the city of San‘a’ and was the seat of Government of the Queen of Sheba. Moreover, Saba’ is a well-known branch of the Qahtani tribes. (close)

2828. Commentary:

It appears from this verse that "Hudhud" was sent on an important State mission and he brought for Solomon an important piece of news. A rising seemed to have taken place in that region and Solomon marched with his army to quell it and he sent "Hudhud" in advance to collect all necessary information with regard to the real state of affairs obtaining there.

Saba’ may be identified with Sheba of the Bible (1 Kings 10). It was a city in Yemen situated at about three days’ journey from the city of San‘a and was the seat of Government of the Queen of Sheba. Moreover, Saba’ is a well-known branch of the Qahtani tribes. (close)

2162. The verse shows that the Queen of Sheba ruled over a very prosperous people who had attained a very high degree of civilisation and that she possessed all those things which had made her a powerful monarch. (close)

2829. Commentary:

"Hudhud" proceeds to give detailed information about the place against which Solomon was marching. The words, "she has been given everything," show that the Queen of Sheba ruled over a very prosperous people who had attained a very high degree of civilization. She possessed all those things which had made her a powerful monarch. (close)

2163. The Sabaeans worshipped the sun and the stars, a creed which in all likelihood had been imported into Yemen from Iraq with which the people of Yemen were in close contact by way of the sea and the Persian Gulf. The Sabaeans should not be confounded with Sabians who have been mentioned in 2:63; 5:70 and 22:18, and have been variously described as (1) a star- worshipping people living in Iraq; (2) a people believing in a Faith which was a sort of a patchwork of Judaism, Christianity and Zoroastrianism; (3) a people who lived near Mosul in Iraq and believed in the Unity of God, but possessed no known Shari‘ah, and (4) a people who lived round about Iraq and professed belief in all Divine Prophets. (close)

a. 8:49; 16:64; 35:9. (close)

a. 8:49; 16:64; 35:9. (close)

2830. Commentary:

The Sabaeans worshipped the sun and the stars, a creed which in all likelihood had been imported into Yemen from Iraq with which the people of Yemen were in close contact by way of the sea and the Persian Gulf. The Sabaeans should not be confounded with Sabians who have been mentioned in 2:63, 5:70 & 22:18 and have been variously described as (1) a star-worshipping people living in Iraq; (2) a people believing in a faith which was a sort of patchwork of Judaism, Christianity and Zoroastrianism; (3) a people who lived near Mosul in Iraq and believed in the Unity of God but possessed no known shari‘ah and (4) a people who lived round about Iraq and professed beliefs in all Divine Prophets. (close)