| An-Naml (The Ants): (10-14) And throw down your staff...

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Know that most of what is in these verses has already been explained. We will mention what is specific to this passage:

It is asked: Upon what is the command {And throw down your staff} connected (conjoined)? The answer is: It is connected to {Blessed is he who is in the fire} (An-Naml: 8). Both {Blessed is he who is in the fire} and {And throw down your staff} are interpretations of {he was called} (i.e., the call included these commands).

As for the saying {as if it were a serpent}: Al-Jānn refers to a small snake. It is named Jānn because it conceals itself from people. Al-Hasan read it as {Jānn} (with a tanwīn on the nūn), following the dialect of those who avoid the meeting of two silent letters (sukūn), saying sha'abah and da'abah (instead of sha'batun and da'abatun).

As for the saying {and he did not turn back}: This means he did not retreat. It is said that a fighter ʿaqaba (turns back/retreats) after fleeing. He was only afraid because he thought this (the snake-like appearance) was for some purpose intended against him. This is supported by {Indeed, the messengers are not feared}. Some scholars said the meaning is: When I command them to show a miracle, they should not be afraid regarding the performance of that, otherwise, the messenger himself might inevitably fear.

As for the Almighty's saying {except for one who wronged}: This means, except for one who wronged. This is interpreted as referring to what might proceed from the Prophets, such as leaving the preferable action or committing a minor sin. It is also possible that it refers implicitly to what occurred with Moses (the killing of the Egyptian), and this is one of the subtle allusions. Al-Hasan (may Allah have mercy on him) said: By Allah, Moses was one who wronged by killing the Copt, but then he repented, for he (peace be upon him) said: {My Lord, indeed I have wronged myself, so forgive me} (Al-Qasas: 16). It was also read as {Alā man ẓalama} (with the particle of alerting, Alā).

As for the Almighty's saying {Then he substituted good after evil}: This refers to the good of repentance following the evil of sin. Abu Bakr, in the narration of 'Āṣim, read it as {ḥasanan} (accusative). As for the saying {And put your hand into}: This is a new, independent statement. The preposition in it relates to an implied (omitted) verb. The meaning is: Go with nine signs to Pharaoh. Someone might object: The signs were eleven; two of them were the hand and the staff, and the nine are: the splitting of the sea, the flood, the locusts, the lice, the frogs, the blood, the plague/blight, the drought in their fields, and the deficiency in their crops.

As for the saying {So when Our signs came to them, clear to see}: Sight (ibṣār) is attributed to the signs, although it truly belongs to the one contemplating them, due to their looking and reflection upon them. Or, they were made as if they possessed sight because of their clarity, guiding those who look. 'Ali ibn Al-Husayn and Qatādah read {mubṣirah} (as an adjective describing the signs), similar to mujbinah (a place of fear) and mubkhilah (a place of stinginess), meaning a place where contemplation is abundant.

As for the saying {and their souls were convinced of them}: The wāw (and) here is the wāw al-ḥāl (the wāw of circumstance), and a circumstantial clause is implied after it. The benefit of mentioning the souls is that they denied the signs with their tongues while being certain of them in their hearts and innermost selves. Istīqān (certain conviction) is more emphatic than Īqān (belief/certainty).

As for the saying {in injustice and arrogance}: What injustice is more egregious than the injustice of one who is certain that they are clear signs from Allah the Almighty, yet he stubbornly insists on calling them clear magic? As for arrogance (ʿuluww), it is haughtiness and refusal to believe what Moses brought, like the saying: {But they were arrogant and were a lofty people} (Al-Mu'minūn: 46). It was also read as {ʿaliyyan} (with ḍammah or kasrah on the 'ayn), just as {ʿutiyyan} was read in {ʿutiyyan} (Maryam: 8, 69). And Allah knows best.

The Second Story: The Story of David and Solomon (Peace Be Upon Them)

{And We certainly gave David and Solomon knowledge, and they said, "Praise be to Allah, who has favored us over many of His believing servants." * And Solomon inherited David. And he said, "O people, we have been taught the language of the birds, and we have been given from all things. Indeed, this is the clear bounty." * And Solomon was gathered for his armies of the jinn and mankind and birds, and they were kept in order. * Until, when they came upon the valley of the ants, a female ant said, "O you ants, enter your dwellings so that Solomon and his soldiers do not crush you while they are unaware." * So he smiled, laughing at her speech, and said, "My Lord, enable me to be grateful for Your favor which You have bestowed upon me and upon my parents and to do righteousness of which You are pleased and admit me by Your mercy into [the company of] Your righteous servants."}