Tafsir of An-Naml 27:29-33

Surah An-Naml (The Ants): Verses 29–33

Verse 29: She said, "O eminent ones, indeed, a noble letter has been delivered to me."

It is understood that the hoopoe delivered the letter to her, though the verb "delivered" (ألقى) is omitted, as if it is implicitly understood.

It is narrated that whenever she slept, the doors would be locked, and the keys placed under her head. The hoopoe entered through a small opening and cast the letter onto her chest while she was lying down. Another account suggests it pecked her, causing her to wake up startled.

Regarding His statement: {a noble letter} (كتاب كريم):

1. First meaning: Its content and what it contains are excellent.
2. Second meaning: It is described as noble because it is from a noble king.
3. Third meaning: The letter was sealed. The Prophet (peace be upon him) said: "The nobility of a letter is its seal." He used to write to non-Arabs, and when told they only accepted sealed letters, he adopted a seal for himself.

Regarding His statement: {Indeed, it is from Solomon, and indeed, it is: In the Name of Allah, the Most Gracious, the Most Merciful} (إنه من سليمان وإنه بسم الله الرحمان الرحيم):

First Discussion Point: This is a new clause (استئناف) clarifying what was delivered to her. It is as if, after she said, "A noble letter has been delivered to me," she was asked, "From whom is it and what is it?" So she replied, "It is from Solomon, and it is such and such."

• Abdullah read it as: {Indeed, it is from Solomon, and indeed, it is Bismillah...} (إنه من سليمان وإنه بسم الله), connecting it to her initial statement (إنى).
• It was also read with the fatḥa on inna (إنه), which has two interpretations:
  1. It is a substitute (بدل) for "letter," as if she said: "I was delivered that it is from Solomon."
  2. She meant: "It is from Solomon, and it is Bismillah...," as if she was justifying its nobility by stating it was from Solomon and began with Bismillah.
• Ubayy read it with an (أن) for both parts: {That it is from Solomon, and that it is Bismillah...} (أن من سليمان وأن بسم الله), as an explanatory clause (mufassirah). Similarly, the an in {that you do not exalt yourselves} (ألا تعلوا) is also explanatory.
• The meaning of lā taʿlū (لا تعلوا) is: Do not be arrogant, as kings do.
• Ibn Abbas read it with a ghayn (غ) instead of a zay (ز) (بالغين), meaning "exceeding the limit" (from al-ghuluw).

Second Discussion Point: Why did Solomon's name precede {In the Name of Allah, the Most Gracious, the Most Merciful}?

Answer: Far from it! Solomon himself began with Bismillah. Bilqis was merely reporting that the letter was from Solomon, and then she recounted what was in the letter. Allah the Almighty narrated this account, so the precedence occurs in her narration (of the letter's contents).

Third Discussion Point: Prophets (peace be upon them) are concise and only state what is necessary. This letter contains everything essential for religion and worldly affairs. What is required of people is either knowledge or action, and knowledge precedes action.

• His statement {In the Name of Allah, the Most Gracious, the Most Merciful} encompasses the affirmation of the Creator (Exalted is He) and the affirmation of His attributes: Knowing, Powerful, Living, Willing, Wise, and Merciful.

Regarding His statement: {that you do not exalt yourselves against me} (ألا تعلوا على): This is a prohibition against submitting to the desires of the self and arrogance.

Regarding His statement: {and come to me in submission} (وأتونى مسلمين): The meaning of Muslim here is either one who submits (منقاد) or one who believes (مؤمن).

Thus, it is established that this letter, despite its brevity, contains everything indispensable for religion and the world.

If one asks: The prohibition against arrogance and the command for submission precede any proof that he is a true messenger, suggesting that mere imitation (taqlīd) is sufficient.

Answer: God forbid that imitation is intended! This is because Solomon's messenger to Bilqis was the hoopoe, and the message delivered by the hoopoe was a miracle (muʿjiz). A miracle indicates the existence of the Creator, His attributes, and the truthfulness of the claimant. Since this message was a complete proof for Monotheism and Prophethood, there was no need to mention another proof within the letter itself.

Verse 30: She said, "O eminent ones, advise me concerning my affair. I would not decide upon an affair until you are present with me."

Fatwa (advice/ruling) refers to the answer concerning an event. It is metaphorically derived from fata (youth), meaning: "Advise me concerning this youthful/new matter." By turning to them and seeking their opinion, she intended to soothe their feelings: "I would not decide upon any matter except in your presence."

Verse 31: They said, "We are people of great strength and mighty in war, but the command is up to you, so see what you will command."

Strength (قوة) refers to the strength of bodies and the strength of equipment and numbers. Might (البأس) refers to bravery and steadfastness in battle.

The essence of their reply is that they mentioned two things:

1. They displayed their inherent and acquired strength, showing that if she intended conflict or war against them, they were prepared as she desired.
2. They stated: {but the command is up to you, so see what you will command}, demonstrating their obedience to her if she desired peace. No better response could have been given, and Allah knows best.

Verse 32: She said, "Indeed, kings, when they enter a city, they ruin it and make its honored people humble. And thus they do. And indeed, I will send a gift to them and see what my messengers return with."

Verse 33: So when they came to Solomon, he said, "Do you supply me with wealth? What Allah has given me is better than what He has given you, but you rejoice in your gift. Return to them, for we will surely come upon them with soldiers that they cannot repel, and we will surely expel them from there, humbled and disgraced."