Table Of Contents

Comprehensive Glossary & Vocabulary Guide For Surah Al-Naml

1. ‘Adhāb (عَذَاب) – Punishment / Torment

Linguistic Root & Etymology

The term ‘Adhāb originates from the root ع-ذ-ب (‘Ayn-Dhāl-Bā’). Its primary meaning relates to sweet, fresh water (‘adhb), a source of life and relief. The connection to “punishment” is understood as the removal of this sweetness and comfort. Thus, ‘Adhāb signifies a state of severe, continuous affliction that deprives one of all peace and well-being. It appears hundreds of times in the Quran, denoting both worldly calamities and eschatological retribution.

Classical Exegesis (Tafsir)

In Surah An-Naml, ‘Adhāb is presented as the direct consequence of ingratitude and rebellion. Solomon threatens the hoopoe with a “severe punishment” (‘adhāban shadīdan) for its absence, establishing a principle of accountability. More significantly, it refers to the ultimate doom awaiting those who deny the Hereafter, as mentioned in the opening verses. The punishments that befell the people of Salih and Lut are cited as historical examples of this divine justice.

Thematic Context

‘Adhāb is thematically linked to disbelief (kufr) and injustice (ẓulm). The Surah contrasts the blessings bestowed upon the grateful (like Solomon) with the punishment meted out to the arrogant (like the nine destructive tribes among Thamud). It reinforces the Quranic principle of cause and effect: righteous actions lead to reward, while rejection of divine signs leads to just retribution, both in this world and the next.

Modern & Comparative Lens

Modern theological discourse often frames ‘Adhāb not as arbitrary divine anger, but as the natural outcome of spiritual and moral laws. Rejecting truth is to choose a path that inevitably leads to suffering. This concept of consequential justice resonates with the idea of karma in Eastern philosophies and the principle of sowing and reaping found in the Bible. It emphasizes human responsibility for their own ultimate destiny.

Practical Reflection & Application

Reflecting on ‘Adhāb encourages us to be mindful of the consequences of our actions. It is a call to align our lives with principles that bring inner peace and “sweetness,” rather than choices that lead to spiritual turmoil and affliction. It fosters a sense of accountability, urging us to choose gratitude over arrogance and justice over corruption.

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2. ‘Afāq (آفَاق) – Horizons

Linguistic Root & Etymology

Āfāq is the plural of ufuq, derived from the root أ-ف-ق (Alif-Fā’-Qāf). The root pertains to the horizon, the furthest boundary of sight where the earth seems to meet the sky. By extension, it means regions, realms, or the farthest extents of the world. Metaphorically, it refers to the outer world, the cosmos, and all external phenomena.

Classical Exegesis (Tafsir)

While the word āfāq itself is not in Surah An-Naml, its concept is central to the final verse: “And say, ‘[All] praise is [due] to Allah. He will show you His signs, and you will recognize them.'” Classical commentators explain that these signs are shown both in the external world (the āfāq) and within the self (anfus), as mentioned in Surah Fussilat. The intricate workings of the universe—from the ant’s communication to the celestial bodies—are signs pointing to the Creator.

Thematic Context

The theme of recognizing God through His signs in the created world is a cornerstone of the Surah. The detailed accounts of animals (the ant, the hoopoe), the power over nature (Solomon’s control of the wind), and the grandeur of kingdoms all serve as signs on the “horizons.” The Surah invites the reader to look at the world with an eye for wonder, seeing the divine signature in every aspect of creation.

Modern & Comparative Lens

The call to see signs in the horizons resonates powerfully with the modern scientific exploration of the universe. Discoveries in cosmology, biology, and physics reveal a universe of breathtaking complexity and order, which many believers see as a profound affirmation of a Designer. This approach fosters a harmony between faith and reason, where the “book of nature” and the “book of revelation” are seen as two complementary sources of knowledge about the Divine.

Practical Reflection & Application

This concept encourages a practice of mindful observation. It invites us to look up at the stars, observe the life in our gardens, or marvel at the intricacy of a single cell, and see these not as random occurrences but as signs. This practice of tafakkur (contemplation) can transform our perception of the world from a mundane collection of objects into a vibrant, meaningful testament to its Creator.

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3. Al-‘Arsh (ٱلْعَرْش) – The Throne

Linguistic Root & Etymology

The term Al-‘Arsh comes from the root ع-ر-ش (‘Ayn-Rā’-Shīn), which means “to build a structure with a roof,” like a trellis for vines. From this, it comes to mean a throne, a seat of power and authority. In the Quran, it is used for the thrones of earthly kings, like Solomon and the Queen of Sheba, and most significantly for the Throne of Allah, which symbolizes His absolute sovereignty and dominion over all creation.

Classical Exegesis (Tafsir)

In Surah An-Naml, Al-‘Arsh appears prominently in the story of the Queen of Sheba. The hoopoe reports that she “has a mighty throne” (‘arshun ‘aẓīm), symbolizing her power and kingdom. The central miracle of the story is the instantaneous transportation of her throne to Solomon’s court. Commentators have discussed whether the actual throne was brought or a replica was created, but all agree it was a supernatural event designed to demonstrate the superiority of God-given power over worldly power.

Thematic Context

The theme of the throne serves as a powerful symbol of sovereignty. The Queen of Sheba’s magnificent throne represents the pinnacle of her worldly dominion. By miraculously bringing her throne to him, Solomon demonstrates that his authority, derived from Allah, transcends the physical and political power her throne represents. The ultimate message is that all earthly thrones are subordinate to the Divine Throne (‘Arsh) of Allah, the true King.

Modern & Comparative Lens

The symbol of the throne as the seat of power is a universal archetype found in virtually every culture and civilization. The story’s focus on the throne can be seen as a critique of materialism and the worship of political power. Modern discourse on governance and authority often grapples with the legitimacy of power. The Quranic narrative suggests that true legitimacy comes not from a physical throne but from submission to a higher divine and moral authority.

Practical Reflection & Application

The story of the two thrones invites us to reflect on the foundations of our own sense of power and security. Do we place our trust in worldly “thrones”—our job titles, wealth, or social status? Or do we recognize that true power and stability come from connecting with the Lord of the ultimate Throne? It is a call to ground our lives in spiritual reality rather than the symbols of worldly power.

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4. Al-Faḍl (ٱلْفَضْل) – Grace / Bounty

Linguistic Root & Etymology

Al-Faḍl comes from the root ف-ض-ل (Fā’-Ḍād-Lām), which means “to exceed,” “to be surplus,” or “to be superior.” Faḍl refers to a gift that is given over and above what is strictly required or deserved. It signifies grace, bounty, favor, or excellence. It is a pure, unmerited gift from the giver.

Classical Exegesis (Tafsir)

In Surah An-Naml, the term is central to the character of David and Solomon. They are granted knowledge and say, “Praise to Allah, who has favored us (faḍḍalanā) over many of His believing servants” (27:15). Solomon explicitly recognizes his kingdom and abilities as “from the bounty of my Lord” (min faḍli rabbī). Classical exegesis emphasizes that this attribution of success to God’s grace, rather than their own merit, is the hallmark of a righteous and grateful servant.

Thematic Context

Al-Faḍl is thematically contrasted with ingratitude (kufr). Solomon’s test, as he states, is to see “whether I will be grateful or ungrateful.” The Surah presents a world overflowing with divine bounty—from the gift of speech to animals to the treasures of kingdoms. The choice humanity faces is how to respond to this grace: with humble gratitude that leads to more favor, or with arrogant ingratitude that leads to loss and punishment.

Modern & Comparative Lens

The concept of divine grace is a cornerstone of many theologies. In Christianity, grace is the unmerited favor of God, which is the basis of salvation. The Islamic concept of faḍl shares this idea of divine giftedness but places a strong emphasis on the human response of gratitude (shukr) as a necessary component of the relationship. Modern psychology has also recognized the profound benefits of practicing gratitude for mental and emotional well-being.

Practical Reflection & Application

The concept of faḍl encourages us to cultivate an “attitude of gratitude.” It prompts us to view our blessings—our health, our knowledge, our relationships, our resources—not as entitlements, but as unmerited gifts from God. This perspective transforms our experience of life from one of striving and entitlement to one of wonder, humility, and thankfulness.

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5. Al-Ghayb (ٱلْغَيْب) – The Unseen

Linguistic Root & Etymology

Al-Ghayb is derived from the root غ-ي-ب (Ghāyn-Yā’-Bā’), which means “to be absent,” “to be hidden,” or “to be concealed.” Al-Ghayb refers to all that is beyond the reach of human perception. It is the unseen, the hidden reality, encompassing realities like God, angels, the soul, and the future. It is a fundamental concept in Islamic theology.

Classical Exegesis (Tafsir)

In Surah An-Naml, the limits of created knowledge are starkly defined by this term. When Solomon seeks news, the hoopoe returns and says, “I have encompassed [in knowledge] that which you have not,” revealing the existence of Sheba. However, the Surah culminates with the decisive declaration in verse 65: “Say, ‘None in the heavens and earth knows the unseen except Allah.'” Classical commentators explain that even the prophets and jinn have no independent knowledge of the ghayb; they only know what Allah chooses to reveal to them. The story of Solomon not knowing of his own death until a worm eats his staff is a powerful illustration of this principle.

Thematic Context

The theme of Al-Ghayb is central to establishing the absolute and unique nature of divine knowledge. The Surah showcases extraordinary forms of knowledge—Solomon understanding animals, the jinn performing miraculous feats—only to conclude that all such knowledge is limited and delegated. The knowledge of the Unseen remains the exclusive domain of Allah. This theme humbles human and even jinn pretentions to knowledge and reinforces the core principle of God’s omniscience.

Modern & Comparative Lens

The concept of a reality beyond the empirical is a point of divergence between religious and materialist worldviews. Modern science is methodologically limited to the observable universe, while religion posits the existence of al-ghayb as a foundational truth. The Quranic stance encourages humility about the limits of human knowledge. Even as science expands our understanding of the cosmos, it continually encounters new mysteries, reinforcing the idea that the known is but a small island in an ocean of the unknown.

Practical Reflection & Application

Belief in al-ghayb shapes our entire worldview. It encourages trust (tawakkul) in a divine plan that we cannot fully see. It provides comfort in the face of uncertainty about the future, reminding us to rely on the One who knows all things. It also instills humility, preventing us from becoming arrogant about our own knowledge and recognizing that ultimate reality is far vaster than we can perceive.

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6. Al-Ḥamd (ٱلْحَمْدُ) – The Praise

Linguistic Root & Etymology

Al-Ḥamd comes from the root ح-م-د (Ḥā’-Mīm-Dāl). This root signifies praise that is offered out of gratitude and reverence for the inherent praiseworthy qualities of the one being praised. It is a higher form of thanks (shukr). Al-Ḥamd, with the definite article, signifies all praise, the absolute and perfect praise that is due to Allah alone for His essence, attributes, and actions.

Classical Exegesis (Tafsir)

The Surah is framed by praise. It begins by recounting the praise uttered by David and Solomon for the knowledge they were given (27:15). It ends with a divine command to the Prophet Muhammad: “And say, ‘Praise to Allah (al-ḥamdu lillāh). He will show you His signs, and you will recognize them'” (27:93). Classical exegesis sees this as the proper response to divine revelation and the perception of divine signs in the universe. Praise is the language of a heart that recognizes divine bounty and majesty.

Thematic Context

Al-Ḥamd is the thematic response to recognizing God’s sovereignty, knowledge, and grace (faḍl), which are the central themes of the Surah. The righteous characters—David, Solomon, and ultimately Muhammad—all model this response. The narrative demonstrates that the more one is given of knowledge and power, the more one’s praise of God should increase. It is the foundational attitude of a true servant.

Modern & Comparative Lens

The act of giving praise to God is a universal religious expression, found in the psalms of the Bible (Hallelujah means “Praise Yah”), Hindu bhajans, and Sikh shabads. Modern positive psychology has documented the benefits of practices like gratitude journals, which can be seen as a secular form of ḥamd. The Islamic concept is distinct in that the praise is directed exclusively to God as the ultimate source of all good and perfection.

Practical Reflection & Application

Cultivating a state of ḥamd is a core spiritual practice. It involves consciously recognizing the good in our lives and attributing it to its divine source. Saying “Alhamdulillah” is not just a phrase but an exercise in reorienting our perspective from one of lack to one of abundance, from complaint to contentment. It is a simple yet profound way to polish the heart and draw closer to God.

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7. Al-Jinn (ٱلْجِنّ) – The Jinn

Linguistic Root & Etymology

Al-Jinn comes from the root ج-ن-ن (Jīm-Nūn-Nūn), which means “to hide,” “to conceal,” or “to cover.” From this root comes words like janīn (fetus, concealed in the womb) and majnūn (mad, whose intellect is covered). The Jinn are so named because they are a form of creation concealed from ordinary human sight. They are described in the Quran as being created from a smokeless fire.

Classical Exegesis (Tafsir)

In Surah An-Naml, the jinn feature prominently as part of Solomon’s kingdom. His hosts were composed of “jinn and men and birds” (27:17). They were subservient to him by God’s will, performing extraordinary tasks. One powerful jinn, an ‘ifrīt, offers to bring the Queen of Sheba’s throne before Solomon can even stand up. This demonstrates their immense power and speed. The story of Solomon’s death, where the jinn continue to work, unaware he is dead, shows that their power is entirely dependent on God’s decree and that they do not possess knowledge of the unseen (ghayb).

Thematic Context

The inclusion of the jinn in Solomon’s army serves to highlight the vastness and uniqueness of the kingdom granted to him as a divine favor (faḍl). It expands the theater of God’s sovereignty beyond the human and animal worlds to include other, unseen dimensions of creation. The ultimate lesson from their story is one of limitation: despite their incredible abilities, they are still created beings, subject to God’s will and ignorant of the unseen.

Modern & Comparative Lens

Belief in an intermediate world of unseen beings is found in many cultures (e.g., spirits, demons, fairies). The Islamic concept of jinn is distinct in that they are described as intelligent, free-willed beings who, like humans, are subject to divine law and will be judged. In the modern world, belief in jinn is often a point of tension between traditional faith and rationalist-materialist worldviews. Modern Islamic thought navigates this by affirming their reality as stated in the Quran, while cautioning against superstition.

Practical Reflection & Application

The stories of the jinn in the Quran serve as a reminder that the reality we perceive with our five senses is not the whole of reality. It encourages a sense of humility about the cosmos and our place in it. It also reinforces the core message that our focus should be on the worship of the Creator, not on fascination with or fear of any part of His creation, seen or unseen.

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8. Al-Qawl (ٱلْقَوْل) – The Word / The Decree

Linguistic Root & Etymology

Al-Qawl comes from the root ق-و-ل (Qāf-Wāw-Lām), which simply means “to say.” The noun qawl means a word, a saying, a statement, or a speech. In a theological context, when used in phrases like “the word befalls them,” it refers to the divine decree of punishment, the fulfillment of God’s promise or warning.

Classical Exegesis (Tafsir)

In verse 82, the Surah describes a sign of the end times: “And when the word befalls them, We will bring forth for them a creature from the earth speaking to them, [saying] that the people were, of Our verses, not certain [in faith].” Classical commentators explain that “the word befalling them” means that the time for repentance is over, the argument against them is complete, and the decreed punishment is now due. Their persistent rejection of God’s signs has sealed their fate.

Thematic Context

The concept of the qawl befalling the disbelievers is the culmination of the Surah’s theme of divine justice. Throughout the narratives of past peoples, they are given signs and warnings. When they persist in denial, the divine “word” of doom is pronounced and executed. This future sign of the “Beast of the Earth” (dābbat al-arḍ) serves as an eschatological final act, where the earth itself will testify against humanity’s lack of faith, making the case against them undeniable and bringing the period of trial to a close.

Modern & Comparative Lens

The idea of a “point of no return” or a moment when judgment becomes inevitable is a feature of many eschatological traditions. It speaks to the theological principle that divine mercy and patience are not infinite in the temporal sense; there comes a point where choices are finalized. The “Beast of the Earth” is one of the more mysterious signs in Islamic eschatology, with various interpretations about its nature and form, but its function as a final pronouncement is agreed upon.

Practical Reflection & Application

This verse serves as a powerful reminder of the urgency of faith and repentance. It encourages us not to procrastinate in responding to the call of truth. It highlights the danger of becoming so steeped in denial and heedlessness that our hearts become sealed, and the “word” of judgment befalls us while we are unaware. It is a call to seize the opportunity for belief and good deeds while it still exists.

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9. An-Naml (ٱلنَّمْل) – The Ant(s)

Linguistic Root & Etymology

An-Naml is the Arabic word for ant or ants (it can be used as a collective noun). The root ن-م-ل (Nūn-Mīm-Lām) pertains to this specific insect. The Surah is named after the ant whose speech was understood by the Prophet Solomon.

Classical Exegesis (Tafsir)

The story in verses 18-19 describes Solomon’s army marching through a valley when an ant warns its colony: “O ants, enter your dwellings that you not be crushed by Solomon and his soldiers while they do not perceive.” Solomon, understanding its speech, smiles in amusement and gratitude to Allah for this gift. Classical commentators marvel at the intelligence, organization, and wisdom of the ant: it recognized Solomon, knew his prophetic nature (attributing no malice to him), and took decisive leadership action to protect its community.

Thematic Context

The story of the ant is a microcosm of the Surah’s major themes. It is a profound sign (āyah) of Allah’s power, who can grant speech and understanding to the smallest of creatures. It highlights the unique knowledge given to Solomon as a divine favor (faḍl). Most importantly, it models the proper response to divine gifts: Solomon’s smile is one of joy and humility, immediately followed by a prayer of gratitude (shukr) for being enabled to do righteous deeds. The ant, a seemingly insignificant creature, becomes a catalyst for a profound moment of worship.

Modern & Comparative Lens

Modern science has confirmed the incredible complexity of ant societies, their sophisticated chemical communication, and their organized social structures, lending a new layer of appreciation to this Quranic narrative. The story can be read as an early affirmation of animal intelligence and community. Comparatively, fables and stories involving talking animals are common in many traditions (like Aesop’s Fables), but the Quranic account is unique in that it is presented as a real event, a miracle to highlight the relationship between a prophet and God.

Practical Reflection & Application

The story of the ant teaches us to find wisdom and signs of God in the smallest and most overlooked parts of creation. It also models perfect leadership: the ant-leader showed foresight and compassion for its community. Solomon, the great king, showed humility and gratitude upon witnessing this small creature. It reminds us that wisdom is not tied to size or status and that even the smallest being can teach us profound lessons about responsibility and faith.

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10. Aslama (أَسْلَمَ) – To Submit

Linguistic Root & Etymology

The verb Aslama is the root of the word Islām. It comes from the three-letter root س-ل-م (Sīn-Lām-Mīm), which signifies peace, soundness, safety, and submission. The verb aslama is the fourth-form, which means “to cause oneself to be in a state of salm (peace/submission).” It therefore means to submit one’s will, to surrender, or to commit oneself peacefully and wholly to God. A Muslim is one who performs this act of submission.

Classical Exegesis (Tafsir)

This verb is the climax of the story of the Queen of Sheba. After witnessing the miracle of her throne and entering Solomon’s palace, she declares: “My Lord, indeed I have wronged myself, and I submit (aslamtu) with Solomon to Allah, Lord of the worlds” (27:44). Classical commentators see this as her complete conversion from sun-worship to pure monotheism. Her submission is not to Solomon the king, but “with Solomon” to the one true God they now share.

Thematic Context

The act of submission is the central goal of the entire Surah. The Surah begins with guidance for the Muslimīn (those who submit). The narrative of Solomon and Sheba is a case study in how one is brought to this state. It is not through coercion, but through the presentation of clear signs, wisdom, and the overwhelming evidence of God’s power and grace. Her journey from being a powerful, polytheistic queen to a humble servant of God embodies the ideal spiritual transformation.

Modern & Comparative Lens

The concept of submission or surrender to God is at the heart of theistic religion. The word “Islam” itself defines the religion as the path of willful submission to God’s will. While sometimes misunderstood in the modern West as implying a loss of freedom, from a theological perspective, it is seen as the ultimate liberation—freedom from servitude to ego, desire, and any created thing. This idea of finding freedom in surrender to a higher purpose is also found in various spiritual philosophies and recovery programs (e.g., the first step of a 12-step program).

Practical Reflection & Application

The Queen of Sheba’s declaration prompts us to ask what it truly means to submit. It is not a passive resignation, but an active, intelligent, and heartfelt commitment based on recognizing the truth. It means aligning our personal will with the divine will, finding peace and purpose in living according to the guidance of our Creator. Her story shows that true submission is a response to overwhelming evidence of truth and beauty.

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11. Āyah (آيَة) – Sign

Linguistic Root & Etymology

The word Āyah (plural: āyāt) comes from a root meaning “sign,” “mark,” or “miracle.” It signifies something that points to a reality greater than itself. The term is used in the Quran to refer to verses of the scripture, phenomena in the natural world, events in human history, and the miracles given to prophets. Each āyah is a signpost directing a reflective mind towards God.

Classical Exegesis (Tafsir)

Surah An-Naml is a book of signs. Solomon is given “nine clear signs” to show to Pharaoh (a reference complementing the Moses narrative here). The entire universe is presented as a collection of āyāt in the rhetorical questions of verses 59-64 (“Is Allah better or what they associate with Him?”). The Surah’s final verse promises that God will continue to show humanity His signs until they are recognized. Classical tafsir emphasizes that the world is filled with divine pointers, but they are only visible to those who use their faculties of perception and reflection.

Thematic Context

The central theme of the Surah is the call to recognize God through His signs. The narratives of the prophets, the wonders of Solomon’s kingdom, the communication of the ant, the logic of the hoopoe, and the creation of the heavens and the earth are all presented as āyāt. The fundamental choice presented to the human being is to either recognize these signs and respond with faith and gratitude, or to ignore and deny them, leading to ruin.

Modern & Comparative Lens

The concept of a “sacramental universe,” where physical reality is imbued with spiritual meaning and points to the divine, is a view shared by many religious and philosophical traditions. The Quranic concept of āyah promotes this worldview, standing in contrast to a purely materialistic perspective that sees the universe as a collection of meaningless matter. This aligns with modern discussions in the philosophy of religion about “natural theology”—the attempt to know God through nature and reason.

Practical Reflection & Application

This concept is an invitation to live in a state of constant awareness and wonder. It encourages us to look at the world around us not just as a resource to be used, but as a book of signs to be read. By actively looking for the “divine signature” in creation, we can transform our daily experience into a continuous act of remembrance and worship.

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12. Balqīs (بِلْقِيس) – Bilqis

Linguistic Root & Etymology

Balqīs is the name given in Islamic tradition to the Queen of Sheba. The name itself does not appear in the Quranic text, which refers to her only as “a woman ruling them.” Her name is derived from extra-Quranic narratives and historical traditions. As a proper name, its etymology is uncertain, though it is of South Arabian origin.

Classical Exegesis (Tafsir)

Classical commentators have provided rich details about Bilqis from biblical and Arabian sources, describing her wisdom, her magnificent throne, and the nature of her kingdom. Within the Quranic narrative itself, she is portrayed as a capable and consultative ruler. When she receives Solomon’s letter, she consults her chiefs of staff rather than acting autocratically. She is cautious, testing Solomon with gifts before visiting him. Ultimately, she is shown to be intelligent and sincere, willing to accept the truth when it becomes manifest to her.

Thematic Context

Bilqis embodies the theme of wisdom and sincere truth-seeking. She stands in stark contrast to the arrogant and stubborn rulers like Pharaoh or the elites of Thamud. Her journey is one from worldly power and polytheism to spiritual insight and monotheistic submission. She represents the ideal recipient of the divine call: one who uses her reason, values consultation, and has the humility to submit to a truth greater than herself. She is a model of female leadership and wisdom.

Modern & Comparative Lens

The story of Bilqis is a subject of great interest in modern Islamic thought, particularly in discussions of female leadership and political authority. Her portrayal as a wise, powerful, and effective ruler is seen as a Quranic affirmation of women’s capacity for leadership. In comparative religion, her story, also found in the Hebrew Bible, highlights the shared traditions and the unique narrative angles of each scripture. The Quranic version notably focuses on her agency and her willing, intelligent submission to God.

Practical Reflection & Application

The character of Bilqis teaches the importance of wisdom in leadership, the value of consultation, and the courage to change one’s beliefs when presented with clear evidence. Her story encourages us to approach new ideas with an open but critical mind, and to have the humility to admit when we are wrong and align ourselves with the truth, regardless of the implications for our status or prior beliefs.

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13. Burhān (بُرْهَٰن) – Conclusive Proof

Linguistic Root & Etymology

The word Burhān comes from a root that means “to be white” or “to shine forth.” A burhān is therefore a proof or an argument that is so clear and decisive that it “shines,” leaving no room for doubt. It is a demonstrative, irrefutable proof, stronger than a simple piece of evidence (dalīl).

Classical Exegesis (Tafsir)

In verse 12, Moses is told by Allah to put his hand inside his garment and it will come out white without disease, as one of nine signs to Pharaoh. These two signs, the staff and the radiant hand, are referred to elsewhere in the Quran (28:32) as “two conclusive proofs (burhānāni) from your Lord.” Classical tafsir stresses that these were not subtle hints but overwhelming, undeniable miracles designed to leave the observer with no rational basis for denial.

Thematic Context

The concept of burhān reinforces the theme of the clarity of divine communication. The prophetic message is not based on blind faith alone; it is supported by clear signs and rational arguments that constitute a conclusive proof. The Surah argues that disbelief is not due to a lack of evidence, but due to arrogance, stubbornness, and a willful rejection of the manifest truth. The burden of proof is met by the divine, placing the burden of acceptance on the human.

Modern & Comparative Lens

The demand for burhān is the foundation of logic, philosophy, and the scientific method. The Quran’s emphasis on proof and evidence can be seen as an endorsement of rational inquiry. Modern Islamic thinkers often highlight this aspect of the Quran to argue for the compatibility of Islam with reason and scientific thought. The Quran challenges humanity to bring their own “proof” (burhān) for their beliefs, suggesting that faith should be built on a solid foundation, not on mere conjecture or tradition.

Practical Reflection & Application

This concept encourages us to seek a well-grounded faith. It invites us to reflect on the proofs for our beliefs, to study the signs in creation and revelation, and to be able to articulate the reasons for our convictions. It also teaches us that when presenting an argument, we should strive to use clear evidence and sound reasoning—our own form of burhān—rather than relying on emotion or coercion.

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14. Bushrā (بُشْرَىٰ) – Good Tidings

Linguistic Root & Etymology

Bushrā comes from the root ب-ش-ر (Bā’-Shīn-Rā’), which relates to the skin (basharah). The idea is that good news affects a person’s skin, causing their face to light up with joy. Bushrā thus means glad tidings, good news, or an announcement that brings delight.

Classical Exegesis (Tafsir)

The very beginning of Surah An-Naml (27:2) describes the Quran as “guidance and good tidings for the believers” (hudan wa bushrā lil-mu’minīn). Classical commentators explain that the Quran is guidance for all humanity, but it is only experienced as “good news” by those who believe in it. For believers, its promises of forgiveness, divine favor, and paradise are a source of immense joy and hope. For disbelievers, its warnings are a source of dread.

Thematic Context

The concept of bushrā establishes the positive and hopeful tone of the divine message for those who are receptive. While the Surah contains stark warnings and stories of destruction, its primary purpose is not to intimidate but to invite. It presents the path of faith as one that leads to the ultimate “good news” of salvation and eternal happiness. The stories of Solomon and Sheba are narratives of guidance leading to a joyful outcome.

Modern & Comparative Lens

The idea of scripture as “good news” is central to the Christian concept of the Gospel (from the Greek evangelion, meaning “good news”). Both the Quran and the New Testament present themselves as messages of hope and salvation for humanity. Modern religious discourse often emphasizes this positive dimension of faith as an antidote to the anxiety and nihilism of the modern condition. Faith is presented not as a set of restrictions, but as a path to true joy and fulfillment.

Practical Reflection & Application

This verse encourages us to approach the Quran with a heart seeking good tidings. When we read it, are we looking for hope, mercy, and guidance? This perspective can transform our relationship with scripture from a mere academic or ritual exercise into a source of genuine comfort, inspiration, and joy in our daily lives. It reminds us that at its core, the message is one of profound optimism for those who believe.

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15. Dābbah (دَآبَّة) – Creature / Moving Animal

Linguistic Root & Etymology

Dābbah comes from the root د-ب-ب (Dāl-Bā’-Bā’), which means “to creep” or “to move slowly.” The term dābbah refers to any living, moving creature that walks or creeps on the earth. It is often used to refer to animals or beasts, and sometimes includes humans in its general scope.

Classical Exegesis (Tafsir)

This word appears in two very different but significant contexts in Surah An-Naml. The first is the eschatological “Creature from the Earth” (dābbat al-arḍ) in verse 82, a sign of the Last Day that will speak to people. The second is the “creature of the earth” (dābbat al-arḍ) in verse 14, which is the termite or woodworm that gnawed at Solomon’s staff, causing his body to fall and revealing his death. Classical commentators highlight the profound contrast: a great sign will speak with divine permission at the end of time, while a tiny, insignificant creature was used to reveal the death of one of the mightiest prophets.

Thematic Context

The dual use of dābbah powerfully illustrates the theme of divine power working through unexpected means. An epic, speaking creature will signal the end of the world. A minuscule, silent creature brought the great kingdom of the jinn under Solomon to a halt. This demonstrates Allah’s absolute power (qudrah): He can use the great and the small, the miraculous and the mundane, to execute His will and teach profound lessons.

Modern & Comparative Lens

The story of the termite revealing Solomon’s death is a powerful lesson in humility. Modern interpretations see it as a critique of placing faith in appearances. The jinn obeyed the image of Solomon’s power, but it was a hollow form propped up by a staff. This can be seen as a metaphor for any system or institution that appears strong on the outside but is being slowly eaten away from within. The “Beast of the Earth” remains one of the most enigmatic elements of Islamic eschatology, with parallels to apocalyptic figures in other traditions.

Practical Reflection & Application

The lesson of the small dābbah is a reminder that great change can be wrought by small, persistent actions. It also teaches humility, showing that even the greatest human power is fragile and can be undone by the weakest of means by God’s decree. It encourages us not to be deceived by outward appearances of strength and to focus on the true substance of things.

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16. Dāwūd (دَاوُۥد) – David

Linguistic Root & Etymology

Dāwūd is the Arabic form of the name David, the revered prophet and king of ancient Israel. The name is of Hebrew origin, meaning “beloved.” He is a significant figure in all three Abrahamic traditions.

Classical Exegesis (Tafsir)

In Surah An-Naml, David is mentioned at the beginning of the central narrative, alongside his son Solomon. Verse 15 states, “And We had certainly given David and Solomon knowledge.” They both respond with praise (Alhamdulillah). Classical exegesis identifies the special knowledge given to David as including the wisdom of judging between people, the understanding of the praise of birds and mountains, and the skill of crafting armor, in addition to the revelation of the Psalms (Zabūr).

Thematic Context

David‘s role in this Surah is to establish the theme of God-given knowledge and the proper response of gratitude. He and Solomon form a prophetic dynasty blessed with unique gifts. Their story sets the stage for the detailed account of Solomon, grounding his extraordinary abilities in a legacy of divine favor. Their shared praise for being favored above other believers highlights that true nobility comes from faith and divine grace, not just from lineage or power.

Modern & Comparative Lens

David is a monumental figure in the shared heritage of Judaism, Christianity, and Islam. While the Hebrew Bible provides a detailed and complex biography, including his struggles and sins, the Quranic portrayal focuses exclusively on his positive attributes as a prophet, king, and devout servant of God. This difference in focus reflects the Quran’s primary goal of presenting its prophets as moral and spiritual role models.

Practical Reflection & Application

The example of David and Solomon teaches the importance of recognizing knowledge and skill as divine gifts. In a world that often promotes self-attribution (“I am a self-made man”), their immediate turn to praise is a powerful lesson in humility. It encourages us, upon acquiring any knowledge or achieving any success, to first say “Alhamdulillah” and acknowledge the ultimate source of our abilities.

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17. Fasiqīn (فَٰسِقِينَ) – Transgressors / Corrupt Ones

Linguistic Root & Etymology

Fāsiqīn is the plural active participle of the verb fasaqa, from the root ف-س-ق (Fā’-Sīn-Qāf). The original meaning is for a date to come out of its skin, implying a bursting forth or breaking out from a container. Metaphorically, a fāsiq is one who has “broken out” of the circle of obedience to God’s commands. It signifies one who is corrupt, disobedient, and openly transgresses divine law.

Classical Exegesis (Tafsir)

In verse 12, when Moses is sent to Pharaoh and his people, they are described as “a transgressing people” (qawman fāsiqīn). Their fisq (transgression) was comprehensive: they practiced idolatry, obeyed a tyrannical leader who claimed divinity, and oppressed the Children of Israel. Classical commentators explain that their open and defiant disobedience to divine law and universal moral principles made them a prime example of a fāsiq community.

Thematic Context

The term fāsiqīn helps to frame the moral state of the antagonists in the Surah. Pharaoh and his people, the tribe of Thamud who killed the she-camel, and the people of Lut are all examples of communities that engaged in fisq. This state of open rebellion is the direct cause of their rejection of the prophets and their eventual destruction. It stands in direct contrast to the state of īmān (faith) and islām (submission).

Modern & Comparative Lens

The concept of fisq is an important category in Islamic jurisprudence and ethics. It refers to a level of sin that is open and notorious, as opposed to private failings. A fāsiq is someone whose testimony might be questioned in a court. In a modern context, the term can be applied to describe a state of societal corruption where moral and legal boundaries are openly and systematically violated.

Practical Reflection & Application

This concept serves as a warning against the normalization of sin. It cautions against becoming a society or an individual that not only disobeys moral law but does so openly and without remorse. It encourages a commitment to upholding divine and ethical boundaries, both in private and in public, to avoid falling into the state of fisq.

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18. Fatanā (فَتَنَّا) – We Tested / We Tried

Linguistic Root & Etymology

The verb Fatanā comes from the root ف-ت-ن (Fā’-Tā’-Nūn). The original meaning of the root is to smelt gold or silver, to put it in the fire to purify it and remove its impurities. From this, it develops the meaning of a test, a trial, a tribulation, or a temptation. A fitnah is a trial that reveals one’s true nature, just as fire reveals the true quality of a metal.

Classical Exegesis (Tafsir)

In Surah Sad (38:24), which complements the narrative here, Allah says, “And We certainly tested Solomon” (wa laqad fatannā Sulaymān). This is referenced in Surah An-Naml through Solomon’s own words after seeing Sheba’s throne: “This is from the bounty of my Lord to test me (li-yabluwanī) whether I will be grateful or ungrateful.” Classical commentators understand that Solomon was tested not with hardship, but with immense power and blessings. The test was to see if he would remain humble and grateful in the face of such extraordinary gifts.

Thematic Context

The theme of divine testing is central to the Surah. Solomon’s test with power stands in contrast to the tests of other prophets who often faced poverty and persecution. This shows that both hardship and ease are forms of fitnah. The Queen of Sheba is also tested: her wisdom and sincerity are tried through Solomon’s letter and his miracles. The Surah teaches that all of life, with its ups and downs, is a test of our faith and character.

Modern & Comparative Lens

The idea of life as a divine test is a common thread in the Abrahamic faiths. It provides a framework for understanding suffering and prosperity, not as random events, but as meaningful opportunities for spiritual growth. Modern psychology also recognizes the concept of “post-traumatic growth,” where individuals can develop greater resilience and wisdom after facing severe trials, aligning with the idea of a test being a means of purification.

Practical Reflection & Application

This concept profoundly reshapes our perspective on life’s events. When we face hardship, we can view it as a test of our patience (ṣabr). When we experience success and blessings, we can view it as a test of our gratitude (shukr). This mindset prevents us from becoming despairing in difficulty or arrogant in ease, turning every life situation into an opportunity to draw closer to God.

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19. Fawj (فَوْج) – Troop / Group

Linguistic Root & Etymology

Fawj (plural: afwāj) comes from a root meaning “to proceed in a group” or “to enter in droves.” A fawj is a company, a troop, a regiment, or a large group of people moving together.

Classical Exegesis (Tafsir)

The term is used in verse 83 to describe a scene from the Day of Judgment: “And [mention] the Day when We will gather from every nation a troop of those who deny Our signs, and they will be restrained.” Classical commentators explain that on that Day, the deniers from all of history will be gathered into distinct groups or regiments, nation by nation, to be brought before God for questioning and judgment. They will be herded and held in check, unable to escape their reckoning.

Thematic Context

This eschatological scene provides the ultimate answer to the disbelief of the nations described earlier in the Surah. The people of Thamud and Lut, who acted as cohesive groups in their defiance, will be resurrected and judged as a fawj. The imagery of them being “restrained” (yūza’ūn), the same word used for Solomon’s orderly army, provides a powerful and ironic contrast. Solomon’s army was organized for a noble purpose in this world; the troops of disbelievers will be organized for their final, humiliating judgment in the next.

Modern & Comparative Lens

The concept of a final, collective judgment is a core element of Abrahamic eschatology. The imagery of people being gathered in their communities or nations speaks to the idea of collective responsibility. While judgment is ultimately individual, the Quran suggests that people will also be held accountable for the collective cultures and systems they participated in. This has implications for modern discussions of societal and historical justice.

Practical Reflection & Application

This verse is a sobering reminder of our ultimate accountability before God. The image of being gathered in a troop for judgment encourages us to be mindful of the company we keep and the groups we associate with. It prompts the question: “On the Day of Judgment, with which group do I want to be gathered?” It is a powerful motivation to align oneself with the community of the righteous.

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20. Fīl (فِيل) – Elephant

Linguistic Root & Etymology

The word Fīl is the Arabic for elephant. It is considered a loanword from older languages, likely related to the Pahlavi pīl or the Aramaic pīlā. It is a specific term for this particular animal.

Classical Exegesis (Tafsir)

While the word fīl is not in Surah An-Naml, the tradition of Solomon’s kingdom and the story of the Queen of Sheba are inextricably linked in the Islamic imagination with great power and exotic elements, including, in some traditions, elephants. The Quran’s focus, however, is not on such details but on the core lessons. The more direct Quranic connection is to Surah Al-Fil, which describes the “Companions of the Elephant” whose army was destroyed when they tried to attack the Kaaba. This event demonstrated that worldly military might, symbolized by the elephant, is powerless against divine protection.

Thematic Context

The symbolic power of the elephant in the Arab context was immense—it represented an unstoppable military force, a “tank” of the ancient world. The story in Surah Al-Fil, which the Meccan audience of Surah An-Naml knew well, serves as a historical backdrop. Just as Allah destroyed the army of the elephant, He destroyed the mighty army of Pharaoh described in Surah An-Naml. The theme is consistent: the greatest symbols of worldly power are nothing before the will of God.

Modern & Comparative Lens

The elephant is a symbol of strength, wisdom, and majesty in many cultures, particularly in Asia and Africa. The Quranic narrative uses this symbol to make a theological point about the limits of material power. This can be seen as a recurring principle in history, where seemingly invincible empires or armies eventually collapse, often due to unforeseen circumstances or “black swan” events, which a believer would interpret as divine intervention.

Practical Reflection & Application

The story of the elephant serves as a powerful reminder not to be intimidated by overwhelming material power. Whether in our personal lives or on the world stage, we may face opponents who seem as mighty and unstoppable as an army of elephants. This narrative encourages faith and trust in a higher power that can protect the seemingly weak and humble the seemingly invincible.

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21. Hada (هَدَى) – To Guide

Linguistic Root & Etymology

The root ه-د-ي (Hā’-Dāl-Yā’) means “to guide,” “to show the way,” or “to lead someone on the right path.” From this root comes hidāyah (guidance) and hudā (guidance, often referring specifically to divine revelation). The verb hada means to give guidance.

Classical Exegesis (Tafsir)

Guidance is a central theme. The Surah opens by describing the Quran as “guidance” (hudan). In the story of Sheba, Solomon’s goal is not conquest but guidance. His letter invites her to monotheism, and the hoopoe’s initial report notes that Satan had made their sun-worship seem alluring to them, “barring them from the Way, so they are not guided” (27:24). The entire narrative arc is about bringing the queen and her people from misguidance to guidance.

Thematic Context

The Surah presents a world divided between those who accept divine guidance and those who reject it. The prophets are the bearers of this guidance. Allah is the ultimate source of guidance (“You cannot guide whom you love, but Allah guides whom He wills”). The rhetorical questions in verses 60-64 repeatedly ask who provides guidance out of darkness and who has created the means of guidance on land and sea. The answer is always Allah.

Modern & Comparative Lens

The concept of divine guidance is fundamental to most religions, which see themselves as offering humanity a “path” to salvation or enlightenment. The Islamic concept is that Allah has provided multiple forms of guidance: innate human reason and conscience (fiṭrah), the signs in nature, and, most importantly, direct revelation through prophets and scriptures. Modern discourse often explores the interplay between these sources of guidance.

Practical Reflection & Application

This theme encourages a sincere and active search for guidance in our own lives. It prompts us to pray, as we do in every formal prayer, “Guide us to the straight path.” It also encourages us to be instruments of guidance for others, not through coercion, but through wisdom, beautiful preaching, and the clear presentation of truth, just as Solomon was with the Queen of Sheba.

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22. Hadīyah (هَدِيَّة) – Gift / Present

Linguistic Root & Etymology

The word Hadīyah comes from the same root as hada (to guide): ه-د-ي (Hā’-Dāl-Yā’). A gift is so named because it “guides” affection from the giver to the receiver, or because it is a means of showing the right way towards friendship and goodwill. It signifies a present given to foster a relationship or to honor someone.

Classical Exegesis (Tafsir)

In verse 35, the Queen of Sheba, unsure of Solomon’s intentions, decides to test him. She says, “But I am going to send him a gift and see with what [reply] the messengers return.” Classical commentators explain this as a shrewd political move. A worldly king would be pleased by a magnificent gift, revealing his greed. A true prophet of God would be unimpressed by material wealth, revealing his divine mission. Solomon’s response—”Do you provide me with wealth? But what Allah has given me is better than what He has given you”—confirms he is the latter.

Thematic Context

The episode of the gift is a pivotal moment that distinguishes divine values from worldly values. It highlights the theme of gratitude versus materialism. Solomon is not tempted by the queen’s wealth because he recognizes that the gifts he has received from God—prophethood, wisdom, and knowledge—are infinitely more valuable. The rejection of the gift is not an insult, but a lesson to the queen about what truly matters.

Modern & Comparative Lens

The story offers a timeless lesson on the difference between bribery and sincere gift-giving, and on the importance of integrity in leadership. In many cultures, gifts can be used to influence or corrupt officials. Solomon’s action sets a standard for incorruptibility. It demonstrates that a leader whose wealth and security come from a divine source cannot be swayed by material incentives. This is a powerful principle for ethical governance.

Practical Reflection & Application

This story encourages us to reflect on our own relationship with material gifts and wealth. Do they have the power to sway our principles or compromise our integrity? It inspires us to value the non-material gifts in our lives—faith, knowledge, family, health—as being far more precious than any worldly possession. It is a call to be rich in spirit, not just in material goods.

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23. Hudhud (هُدْهُد) – Hoopoe

Linguistic Root & Etymology

Hudhud is the onomatopoeic Arabic name for the Hoopoe bird, known for its distinctive crest and call. The name mimics the sound the bird makes. It is a specific term for this particular species.

Classical Exegesis (Tafsir)

The hoopoe is a central character in the first part of the Solomon narrative in this Surah. It is absent from Solomon’s military review, risking severe punishment. It returns not with a flimsy excuse but with “certain news” from a land Solomon did not know: the kingdom of Sheba, ruled by a queen, possessing a mighty throne, but worshipping the sun. The hoopoe’s report is clear, detailed, and even contains a theological critique of their polytheism. Solomon then uses the hoopoe as his trusted messenger to carry his letter to the queen.

Thematic Context

The hoopoe is a remarkable example of several of the Surah’s themes. It is a sign (āyah) of God’s power and the special knowledge given to Solomon. The bird demonstrates intelligence, courage, a sense of responsibility, and even a form of monotheistic zeal (ghīrah), being offended by the sight of sun-worship. It becomes an instrument in the divine plan to guide a nation to the truth, showing that God can use any part of His creation, no matter how seemingly small, to achieve His purpose.

Modern & Comparative Lens

The story of the hoopoe is extraordinary in its portrayal of animal intelligence and agency. It goes far beyond simple talking-animal fables. The hoopoe acts as an scout, an intelligence analyst, a theologian, and a diplomat. In an age of growing appreciation for animal consciousness and communication, this story can be read as a profound and ancient affirmation of the rich inner lives of other creatures. It is a story that bridges the gap between the human and animal worlds.

Practical Reflection & Application

The hoopoe teaches us the importance of having a valid reason and valuable information when we speak. When it was absent, it was for a great purpose. When it spoke, it was with “certain news.” This encourages us to avoid idle talk and to ensure our speech is truthful, purposeful, and beneficial. It also teaches us to see the potential for good and service in every creature and every person, regardless of their perceived status.

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24. ‘Ifrīt (عِفْرِيت) – Ifrit / Powerful Jinn

Linguistic Root & Etymology

The term ‘Ifrīt comes from a root that signifies being rebellious, cunning, malicious, or exceedingly strong and powerful. An ‘ifrīt is not a specific race of jinn, but rather a descriptive term for a jinn that is particularly strong, powerful, and resourceful.

Classical Exegesis (Tafsir)

In the narrative of bringing the Queen of Sheba’s throne, Solomon asks his assembly who can accomplish the task. An ‘ifrīt from among the jinn speaks up, boasting, “I will bring it to you before you rise from your place. And indeed, I am for this [task] powerful and trustworthy” (27:39). Classical commentators note the ‘ifrīt‘s confidence in its immense physical power and speed. However, its offer is immediately superseded by an even more impressive one from a person with knowledge of the Scripture.

Thematic Context

The offer of the ‘ifrīt serves a crucial thematic purpose: it demonstrates the hierarchy of power. The ‘ifrīt represents the pinnacle of the raw, physical power of the jinn world. This power is impressive, but it is shown to be inferior to the power that comes from divinely-granted knowledge. The story establishes that spiritual knowledge is a greater and more effective force than even the most formidable physical or supernatural strength.

Modern & Comparative Lens

The figure of the ‘ifrīt or powerful genie has become a staple of folklore and popular culture, often portrayed in stories like the “Arabian Nights.” The Quranic account, however, places these powerful beings within a strict theological framework. They are not free agents of chaos or wish-granting, but created beings subservient to the will of God and His prophets. The story serves as a critique of fascination with brute power, elevating knowledge and wisdom above it.

Practical Reflection & Application

The contrast between the ‘ifrīt and the one with knowledge teaches a valuable lesson about the nature of true strength. It encourages us to seek and value knowledge—especially sacred knowledge—as a source of power that is more profound and effective than mere physical strength or worldly influence. It is a reminder that the greatest feats are accomplished not through brute force, but through wisdom and divine aid.

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25. Ilāh (إِلَٰه) – Deity / God

Linguistic Root & Etymology

The word Ilāh (plural: ālihah) derives from a root meaning “to worship,” “to adore,” or “to serve.” An ilāh is thus any object, person, or concept that is taken as an object of worship and ultimate devotion. The word Allāh is understood to be the definitive form, “The God” (Al-Ilāh), the one and only being truly worthy of worship.

Classical Exegesis (Tafsir)

This term is the conceptual core of the five rhetorical questions posed in verses 60-64. After describing a magnificent sign of God’s creation or power (creating the heavens, sending down rain, making the earth a settlement), each verse culminates in the challenge: “Is there any deity along with Allah?” (a-ilāhun ma’a Allāh?). Classical commentators see this as a powerful argument for monotheism (tawḥīd), forcing the listener to confront the absurdity of associating partners with the one, all-powerful Creator.

Thematic Context

The central theological theme of the Surah is the affirmation that there is no ilāh but Allah. The story of Sheba is about her journey from worshipping a false ilāh (the sun) to worshipping the true God. The stories of Thamud and Lut are about the destruction of peoples who insisted on worshipping false gods. The final set of questions serves as the logical and spiritual climax of this theme, leaving no rational room for polytheism.

Modern & Comparative Lens

Modern Islamic thought often extends the concept of a false ilāh beyond just idols or nature-worship. A false god can be any ideology, value, or pursuit that a person gives ultimate importance to in their life, such as materialism, nationalism, hedonism, or even the ego. The Quranic challenge, “Is there any deity along with Allah?” becomes a call for internal purification, asking what we have truly placed on the throne of our hearts.

Practical Reflection & Application

These verses encourage a deep, rational contemplation of faith. They provide a powerful tool for strengthening one’s own monotheistic conviction. By reflecting on the wonders of the universe and repeatedly asking, “Who else but God could do this?”, we can dismantle any hidden idols in our hearts and reaffirm the central truth of Lā ilāha illā Allāh—there is no deity worthy of worship except Allah.

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26. ‘Ilm (عِلْم) – Knowledge

Linguistic Root & Etymology

‘Ilm comes from the root ع-ل-م (‘Ayn-Lām-Mīm), which means “to know,” “to be aware,” or “to have knowledge.” ‘Ilm is a comprehensive term for knowledge, encompassing everything from factual information to deep understanding and wisdom. It is one of the most important concepts in the Quran.

Classical Exegesis (Tafsir)

Knowledge is arguably the most dominant theme in Surah An-Naml. The entire story of Solomon revolves around the special ‘ilm he was granted. David and Solomon are given knowledge (27:15). Solomon understands the speech of birds as part of this knowledge. The hoopoe returns with “certain news” (knowledge). The contest to bring the throne is won not by the one with the most power (the ‘ifrīt), but by “the one who had knowledge from the Scripture” (27:40). Classical tafsir celebrates the Surah as a testament to the superiority and power of divinely-granted knowledge.

Thematic Context

The Surah establishes a clear hierarchy of knowledge. At the bottom is the conjecture and ignorance of the polytheists. Above that is the impressive but limited knowledge of created beings like the jinn. Higher still is the special, divinely-inspired knowledge granted to prophets like Solomon. At the absolute pinnacle is the infinite, all-encompassing knowledge of Allah, who alone knows the unseen (ghayb). The narrative journey of the Surah is a journey up this ladder of knowledge.

Modern & Comparative Lens

The Islamic tradition has historically placed an immense value on the pursuit of knowledge, inspired by verses like these. This led to the flourishing of science, medicine, and philosophy in the classical Islamic world. Modern discussions often center on integrating secular and religious knowledge, arguing that the pursuit of scientific understanding is a way of appreciating God’s signs. The Surah’s distinction between different types of knowledge—empirical, scriptural, and divine—provides a rich framework for this discourse.

Practical Reflection & Application

This Surah inspires a deep love and respect for knowledge. It encourages us to be lifelong learners, seeking beneficial knowledge in all its forms. Most importantly, it teaches us that the purpose of knowledge is not arrogance, but gratitude and righteous action. Like Solomon, the more we learn, the more we should be humbled by the vastness of what we don’t know and grateful to the ultimate source of all knowledge.

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27. Islām (إِسْلَام) – Submission

Linguistic Root & Etymology

Islām is the verbal noun of the verb aslama, from the root س-ل-م (Sīn-Lām-Mīm). The root signifies peace, safety, and submission. Islām is the act of achieving peace and security through willful submission to the one God. It is the name of the religion, but also describes the universal state of surrender to God practiced by all true prophets and believers throughout history.

Classical Exegesis (Tafsir)

The concept of Islam is the thematic destination of the Surah. Solomon’s letter to the Queen of Sheba invites her and her people to “come to me in submission (muslimīn).” Her final declaration is that she “submits (aslamtu) with Solomon to Allah, Lord of the worlds.” Her journey is from paganism to Islam. The command to the Prophet Muhammad at the end of the Surah is to be “of the Muslims” (an akūna min al-muslimīn), confirming that his message is the same timeless call to submission.

Thematic Context

The Surah defines true power and wisdom as that which leads to Islam. Solomon’s kingdom is not an end in itself; it is a means for calling others to the path of submission. The narrative demonstrates that submission to God is the most rational and dignified response to the evidence of His power and grace. It is the natural conclusion of a sincere and intelligent search for truth, as exemplified by the Queen of Sheba.

Modern & Comparative Lens

The term Islām is often narrowly understood today as referring only to the specific religious tradition founded by the Prophet Muhammad. However, the Quran uses it in a much broader, universal sense—the generic state of submission to God. From this perspective, Abraham, Moses, Jesus, and all true prophets were “Muslims.” This universalist understanding is a key theme in modern Islamic ecumenical and interfaith dialogues, highlighting a shared monotheistic foundation.

Practical Reflection & Application

This Surah encourages us to deepen our own personal state of Islām. It is not just a label or an identity, but a continuous, active state of aligning our hearts, minds, and actions with the will of God. Like the Queen of Sheba, our submission should be based on knowledge, reflection, and a sincere recognition of the truth. It is the path to inner peace (salām) and true success.

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28. Istikbār (ٱسْتِكْبَار) – Arrogance

Linguistic Root & Etymology

Istikbār comes from the root ك-ب-ر (Kāf-Bā’-Rā’), which means “to be big.” The tenth form, istakbara, means “to consider oneself big,” hence, to be arrogant, haughty, or to act with prideful disdain. It is the sin of Iblis (Satan), who refused to bow to Adam out of arrogance.

Classical Exegesis (Tafsir)

Arrogance is the defining sin of those who reject the truth in Surah An-Naml. The people of Thamud “were arrogant in the land” (27:49). Pharaoh and his people rejected Moses’s signs “out of wrongdoing and haughtiness (‘uluwwan),” even though their souls were certain of their truth (27:14). Classical commentators identify istikbār as the primary veil that prevents people from accepting clear signs. It is a disease of the heart that makes one too proud to submit to the truth, especially when it is brought by another human being.

Thematic Context

Arrogance is thematically contrasted with submission (islām). The Surah presents a gallery of arrogant figures and communities who are ultimately destroyed. This is set against the models of humility: the prophets, who attribute their gifts to God; the ant, which recognizes its vulnerability; and the Queen of Sheba, who forsakes her throne and pride to submit to God. The core moral struggle of the Surah is between the path of humility leading to salvation and the path of arrogance leading to ruin.

Modern & Comparative Lens

The critique of arrogance or pride (hubris) as a fatal flaw is a universal ethical principle, central to Greek tragedy, Christian theology (pride as the original sin), and many other traditions. Modern psychology also studies narcissism and the superiority complex as personality disorders. The Quranic concept of istikbār is deeply theological: it is not just a social failing but an act of rebellion against the Creator, a refusal to acknowledge one’s true status as a dependent creature.

Practical Reflection & Application

This Surah serves as a powerful mirror for self-examination. It encourages us to search for and root out any seeds of arrogance in our own hearts. Do we look down on others? Do we find it difficult to admit when we are wrong? Do we attribute our successes solely to our own genius? Cultivating humility (tawāḍu’) through prayer, self-reflection, and service to others is the prescribed antidote to this deadly spiritual disease.

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29. Iẓṭarra (ٱضْطُرَّ) – To Be in Desperate Need / Constrained

Linguistic Root & Etymology

The verb Iḍṭurra comes from the root ض-ر-ر (Ḍād-Rā’-Rā’), which means “to harm” or “to afflict.” The eighth form, iḍṭarra, is a passive verb meaning to be afflicted, to be constrained, or to be driven by dire necessity. It describes a state of utter desperation and helplessness, where one has no other recourse.

Classical Exegesis (Tafsir)

This verb is the emotional core of one of the Surah’s most powerful verses (27:62): “Is He [not best] who responds to the desperate one when he calls upon Him, and removes the evil…?” Classical commentators explain that the muḍṭarr (the desperate one) is a person who has been stripped of all worldly means and hopes, and turns to God with absolute sincerity, having nowhere else to turn. In this state of pure, unadulterated reliance, the divine response is swift. This is presented as a universal human experience that points to the existence of a merciful and powerful God.

Thematic Context

This verse is part of the series of rhetorical questions that form the theological heart of the Surah. It argues for God’s oneness not just from His power in creation, but from His intimate, merciful relationship with humanity. It shows that even polytheists, in their moments of ultimate crisis (like being in a storm at sea), instinctively call upon the one true God. The experience of desperation is a powerful sign (āyah) that breaks through the veils of idolatry and arrogance.

Modern & Comparative Lens

The phenomenon of the “deathbed conversion” or “foxhole prayer” is well-known across cultures. It reflects a deep human intuition that in moments of absolute crisis, there is a higher power to call upon. Modern psychology also acknowledges that moments of crisis can often be catalysts for profound personal transformation and spiritual awakening. The verse taps into this universal existential reality.

Practical Reflection & Application

This verse is a profound source of hope. It teaches us that no matter how desperate our situation, the door to God is always open. It encourages us to call upon Him with the sincerity of the muḍṭarr, even when we are not in dire straits. It is a reminder that the purest form of prayer comes from a heart that recognizes its complete and utter dependence on its Creator.

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30. Jāhilūn (جَٰهِلُون) – The Ignorant

Linguistic Root & Etymology

Jāhilūn is the plural active participle of the root ج-ه-ل (Jīm-Hā’-Lām). This root signifies ignorance, foolishness, or acting in a reckless and intemperate manner. Jahl (ignorance) in the Quran is not merely a lack of information, but a state of moral and spiritual blindness. The pre-Islamic era is called the Jāhiliyyah (Age of Ignorance) not because people were unintelligent, but because their society was not guided by divine law.

Classical Exegesis (Tafsir)

In verse 55, the prophet Lut confronts his people about their sexual transgression, asking, “Indeed, you are an ignorant people” (qawmun tajhalūn). Classical commentators explain that their ignorance was not a lack of knowledge that their act was wrong, but a willful, foolish preference for their base desires over divine guidance and natural law. It was an ignorance of the severe consequences of their actions.

Thematic Context

Ignorance (jahl) is thematically opposed to knowledge (‘ilm), which is a major theme of the Surah. The disbelievers and transgressors are consistently characterized by their ignorance. They are ignorant of God’s power, ignorant of the purpose of their creation, and ignorant of the reality of the Hereafter. The entire mission of the prophets and the purpose of revelation is to lift humanity out of this state of darkness and ignorance into the light of knowledge and guidance.

Modern & Comparative Lens

The Socratic idea that “the unexamined life is not worth living” and that vice stems from ignorance finds a parallel in the Quranic concept of jahl. True knowledge is transformative and should lead to ethical behavior. In a modern context, jahl can be seen in the willful ignorance of inconvenient truths, such as climate change or social injustice, where people choose foolish, short-sighted behavior over wise, long-term solutions.

Practical Reflection & Application

This concept is a powerful motivation to constantly seek knowledge and self-awareness. It warns against the dangers of acting out of blind passion, prejudice, or conformity. It encourages us to make choices based on wisdom, foresight, and a clear understanding of moral principles, lest we become among the “ignorant people” who bring about their own ruin.

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31. Jasad (جَسَد) – Body

Linguistic Root & Etymology

Jasad comes from a root that signifies the physical body of a human or animal, particularly one that is devoid of a soul or spirit (rūḥ). It can also refer to a statue or an effigy. It emphasizes the material, physical form.

Classical Exegesis (Tafsir)

The term appears in the Quran in the context of the test of Solomon. Surah Sad (38:34) states, “And We certainly tested Solomon and placed on his throne a body (jasadan); then he turned.” Classical commentators have offered various interpretations of this enigmatic verse. Some suggest Solomon fell ill and was like a lifeless body on his throne. Others narrate traditions about a trial involving a loss of his kingdom or the birth of a stillborn child. All interpretations agree that it was a profound trial that caused him to turn back to God in repentance and supplication.

Thematic Context

The trial of the jasad on the throne serves as a powerful reminder of the fragility of worldly power and physical existence. Solomon, at the height of his magnificent kingdom, is humbled by a trial that reduces him, in some sense, to a mere physical form, stripped of his usual power and vitality. This experience of vulnerability leads him to a deeper spiritual reliance on God, which is a core theme of the Surah—that true power is from God alone.

Modern & Comparative Lens

The imagery of a king being reduced to a lifeless body on his own throne is a powerful literary and philosophical symbol. It speaks to the existential reality of human fragility, even for the most powerful. It is a memento mori (“remember you will die”) moment, a theme found in many artistic and philosophical traditions (e.g., the “vanitas” genre of painting) that reflect on the transience of life and the vanity of worldly glory.

Practical Reflection & Application

Solomon’s test is a reminder that our physical bodies and our worldly status are temporary trusts. Health can fail, and positions can be lost in an instant. This understanding should lead us to invest in what is permanent: our spiritual connection with God. When we face trials that reveal our own weakness and vulnerability, we should see them as Solomon did: an opportunity to turn back to God with renewed sincerity.

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32. Junūd (جُنُود) – Soldiers / Hosts

Linguistic Root & Etymology

Junūd is the plural of jund, from a root meaning “to gather” or “to mobilize.” It refers to soldiers, an army, or hosts of followers organized for a specific purpose. It implies a disciplined, assembled force.

Classical Exegesis (Tafsir)

This word is used to describe the magnificent and unique army of Solomon. Verse 17 states, “And were gathered for Solomon his hosts of jinn and men and birds, and they were marching in rows.” Classical commentators marvel at this description, noting the unprecedented nature of a kingdom where humans, jinn, and even birds served as disciplined regiments in a single army, all under the command of one prophet-king.

Thematic Context

Solomon’s army of junūd is a primary symbol of the extraordinary divine favor (faḍl) he was granted. It represents a harmony and order in creation under a righteous ruler that is miraculous in itself. However, the Surah also uses this great power to teach humility. When this mighty army is on the march, it is an insignificant ant that teaches the great king a lesson in gratitude. The power of the junūd is shown to be a test, not an end in itself.

Modern & Comparative Lens

The idea of a leader who can command not just men but also the forces of nature and unseen beings is a common feature of mythology and folklore (e.g., a shaman or a magician). The Quranic narrative is unique in that it presents this power not as a result of magic, but as a direct, controlled miracle from the one God, granted to a prophet. It serves a theological purpose: to demonstrate the scope of God’s sovereignty and the potential He can unlock for His righteous servants.

Practical Reflection & Application

The image of Solomon’s diverse and disciplined hosts can inspire us to seek order and purpose in our own lives and communities. It shows that when different types of beings work together in harmony under a just and wise leadership, great things can be achieved. On a personal level, it encourages us to bring our own “hosts”—our faculties of intellect, emotion, and action—under the disciplined command of our faith.

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33. Karīm (كَرِيم) – Noble / Generous

Linguistic Root & Etymology

Karīm comes from the root ك-ر-م (Kāf-Rā’-Mīm), which carries a rich semantic field of nobility, generosity, honor, and excellence. A thing or person that is karīm is of high value, excellent in its kind, and gives freely without being asked. Al-Karīm is one of the names of God, The Most Generous.

Classical Exegesis (Tafsir)

The Queen of Sheba uses this adjective to describe both Solomon’s letter and, implicitly, its sender. She says to her assembly, “Indeed, there has been delivered to me a noble letter” (kitābun karīm) (27:29). Classical commentators explain that she recognized its nobility from several signs: it came from a powerful source (delivered by a hoopoe), it began with “In the name of Allah,” and its message was direct, authoritative, and called to a high purpose, not to worldly tribute. It was an honorable invitation, not a tyrant’s demand.

Thematic Context

The description of the letter as karīm is significant. It highlights the noble and honorable nature of the prophetic call. The way of God is a way of dignity and excellence. This contrasts with the ways of Satan, who deceives and debases. The entire interaction between Solomon and the queen is characterized by this nobility, standing as a model of dignified inter-state communication and religious invitation (da’wah).

Modern & Comparative Lens

The concept of karīm provides a powerful ethical framework for communication. In an age of often coarse and manipulative discourse, especially in politics and media, the idea of a “noble letter” stands out. It advocates for a style of communication that is respectful, truthful, clear in its purpose, and honorable in its tone. This principle of noble speech is a universal virtue.

Practical Reflection & Application

This verse encourages us to bring “nobility” into our own communication. When we write an email, a message, or speak to others, is our communication honorable? Is it truthful, respectful, and coming from a good place? Striving to embody the quality of karīm in our interactions can elevate our character and improve our relationships.

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34. Kitāb (كِتَٰب) – Book / Scripture / Letter

Linguistic Root & Etymology

Kitāb comes from the root ك-ت-ب (Kāf-Tā’-Bā’), which means “to write” or “to prescribe.” A kitāb is something that is written, hence a letter, a book, or a scripture. It also carries the meaning of something that is decreed or ordained by God.

Classical Exegesis (Tafsir)

The word kitāb is used in multiple important ways in Surah An-Naml. The Surah opens by describing the Quran as a “clear Book” (al-kitāb al-mubīn). Solomon sends the Queen of Sheba a “noble letter” (kitābun karīm). And the one who brings her throne in an instant is described as someone who had “knowledge from the Scripture” (‘ilmun min al-kitāb). Classical commentators have debated whether this “Scripture” refers to the revealed books in general, the Preserved Tablet (al-lawḥ al-maḥfūẓ), or knowledge of the greatest name of God.

Thematic Context

The theme of the kitāb underscores the importance of written, preserved, and divinely-sourced knowledge. The Quran is the final Book of guidance. Solomon’s letter is the written instrument that initiates the guidance of Sheba. Knowledge from the Scripture is shown to be the most powerful force in Solomon’s court. The Surah celebrates revealed text as the ultimate source of truth, authority, and power.

Modern & Comparative Lens

The concept of a sacred “Book” is central to the Abrahamic faiths, which are often called “People of the Book.” The reverence for a written text as the foundation of faith has had a profound impact on world history, encouraging literacy and the development of hermeneutics (the science of interpretation). The Surah’s narrative highlights the power of the written word to transcend distances and transform societies.

Practical Reflection & Application

The emphasis on the kitāb encourages a deep and respectful engagement with the Quran. It is not just a book to be recited, but a source of knowledge, guidance, and spiritual power to be studied and implemented. The story of the one with “knowledge from the Scripture” suggests that deep engagement with the divine book can unlock extraordinary potential and insight.

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35. Kufr (كُفْر) – Ingratitude / Disbelief

Linguistic Root & Etymology

Kufr comes from the root ك-ف-ر (Kāf-Fā’-Rā’), which originally means “to cover” or “to conceal.” A farmer is called a kāfir in classical Arabic because he covers the seed with soil. Theologically, kufr is to “cover up” or conceal the truth of God’s oneness and His blessings. It therefore has two interconnected meanings: **disbelief** in God, and **ingratitude** for His favors.

Classical Exegesis (Tafsir)

In Surah An-Naml, kufr is presented primarily as ingratitude. Solomon, upon receiving the Queen of Sheba’s throne, explicitly states that the test is whether he will be grateful (ashkur) or ungrateful (akfur). He then says, “And whoever is grateful, it is only for [the benefit of] himself. And whoever is ungrateful—then indeed, my Lord is Free of need and Generous” (27:40). Classical commentators stress that gratitude benefits the servant, while ingratitude does not harm God in any way.

Thematic Context

Ingratitude is the flip side of gratitude (shukr), which is a central theme. The Surah contrasts the grateful prophets with the ungrateful communities who were destroyed. The Queen of Sheba’s people were ungrateful by worshipping the sun instead of the Creator who gave them the sun. The core choice presented is to either acknowledge the source of all blessings and be grateful, or to deny the source and live in a state of kufr.

Modern & Comparative Lens

The link between disbelief and ingratitude is a profound psychological and spiritual insight. It suggests that atheism or polytheism stems from a failure to recognize the giftedness of existence itself. Modern psychology has extensively studied the benefits of gratitude, linking it to happiness, resilience, and better relationships. The Quranic concept of kufr frames ingratitude not just as a psychological failing, but as a spiritual and cosmic error with profound consequences.

Practical Reflection & Application

Solomon’s test is our test. Every blessing we receive is an opportunity to practice gratitude or to fall into the trap of ingratitude. This concept encourages a daily practice of recognizing and acknowledging our blessings, from the air we breathe to the guidance we receive. This practice is the essence of faith (īmān) and the antidote to the spiritual disease of kufr.

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36. Lūt (لُوط) – Lot

Linguistic Root & Etymology

Lūṭ is the Arabic form of the name Lot, a prophet of God and the nephew of Abraham. As a proper noun, its etymology is rooted in ancient Semitic languages and its narrative role is consistent across the Abrahamic scriptures.

Classical Exegesis (Tafsir)

In Surah An-Naml (27:54-58), the story of Lut is presented concisely as another example of a prophet rejected by his people. He confronts them about their specific transgression: “Do you indeed approach men with desire instead of women?” He calls it an act of “ignorance” (jahl). Their only answer is to demand his expulsion. The narrative concludes with Allah saving Lut and his family, except for his wife who was “of those who remained behind,” and destroying the people with a terrible “rain” (of stones).

Thematic Context

Lut’s story fits the recurring pattern of the Surah: a prophet is sent, he calls his people to righteousness, they reject him with arrogance, and divine justice ensues. His narrative adds the specific theme of transgression against the natural order of human relationships as a cause for divine wrath. It serves as another historical proof (āyah) of the consequences of defying divine guidance.

Modern & Comparative Lens

The story of Lut and Sodom is a significant and often contentious text in all three Abrahamic faiths, particularly in modern discussions on ethics and sexuality. Interpretations vary, with traditional views focusing on the prohibition of homosexual acts, while some modern interpretations emphasize themes of inhospitality, sexual violence, and social injustice as the primary sins. Regardless of the interpretation, the story functions as a stark moral cautionary tale.

Practical Reflection & Application

The story of Lut serves as a reminder that divine guidance encompasses all aspects of life, including social and personal ethics. It warns against allowing desires to lead a society into practices that are contrary to the moral framework established by revelation. It calls for upholding principles of modesty, family, and righteousness within the community.

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37. Madīnah (مَدِينَة) – City

Linguistic Root & Etymology

Madīnah comes from the root د-ي-ن (Dāl-Yā’-Nūn), which relates to judgment, law, and religion (dīn). A madīnah is thus not just a collection of buildings, but a place of law and social order, a polity. It is distinct from a mere village (qaryah).

Classical Exegesis (Tafsir)

In the story of Salih and the Thamud, verse 48 mentions that “there were in the city nine family heads [or groups] who caused corruption in the land and did not amend.” Classical commentators identify these nine individuals or clans as the ringleaders of disbelief and corruption. They were the ones who instigated the plot to kill the she-camel and later conspired to assassinate the prophet Salih and his family under the cover of night.

Thematic Context

The mention of the “nine groups” in the city highlights the theme of organized corruption. The downfall of the Thamud was not a random event but was driven by a specific, malevolent leadership. This adds a layer of social and political analysis to the narrative. It shows how a small but influential group of corrupt individuals can lead an entire society to ruin. The city, which should be a center of civilization and order (from dīn), became a hub of organized mischief.

Modern & Comparative Lens

This verse is a powerful illustration of the “elite theory” of social change, which posits that societies are largely shaped by the actions of small, powerful groups. It can be read as a critique of corrupt oligarchies, criminal mafias, or any cabal that works to undermine the common good for its own selfish interests. The story serves as a timeless warning about the dangers of allowing such corrupting influences to fester within a community.

Practical Reflection & Application

This narrative encourages civic responsibility and vigilance against corruption. It reminds us that the health of a society depends on the integrity of its leadership and the willingness of its people to stand up to corrupt influences. It is a call to promote righteousness and reform, and to be wary of those who, like the nine groups, “cause corruption in the land and do not amend.”

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38. Majnūn (مَجْنُون) – Mad / Possessed

Linguistic Root & Etymology

Majnūn is the passive participle of the root ج-ن-ن (Jīm-Nūn-Nūn), which means “to cover” or “to conceal.” A majnūn is one whose intellect (‘aql) is “covered,” hence, one who is insane, mad, or possessed by jinn. It was a common derogatory term used to dismiss the prophets.

Classical Exegesis (Tafsir)

While the word is not explicitly used against the prophets in Surah An-Naml, it is a standard accusation that lies in the background of the narratives. The disbelievers would accuse their prophets of being majnūn as a way to discredit their message without having to engage with its substance. The Quran vehemently defends the Prophet Muhammad from this charge, for example in Surah Al-Qalam (68:2), “You are not, by the favor of your Lord, a madman.” The wisdom and clarity of the prophets, as shown in An-Naml, is the ultimate refutation of this claim.

Thematic Context

The unspoken accusation of being majnūn is refuted by the entire Surah’s emphasis on knowledge (‘ilm), wisdom (ḥikmah), and clear proof (burhān). The logic of the hoopoe, the wisdom of Solomon, the rational choice of the Queen of Sheba, and the powerful arguments in verses 60-64 all stand as testaments to the supreme sanity and intellectual integrity of the divine message. The charge of madness is turned back on the accusers, whose polytheism is shown to be the truly irrational position.

Modern & Comparative Lens

Historically, pathologizing dissent has been a common tactic of oppressive regimes. Individuals who challenge the established order are often labeled as “mentally unstable” to neutralize their influence. The accusation of being majnūn can be seen as an ancient example of this ad hominem strategy. The Quran’s defense of its prophets is a defense of the sanity of divine truth itself.

Practical Reflection & Application

This concept encourages us to engage with ideas and arguments on their own merits, rather than resorting to personal attacks or dismissing the speaker’s mental state. When confronted with a challenging truth, our first instinct should be to reflect and reason, not to label and dismiss. It is a call for intellectual honesty and respectful dialogue.

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39. Makr (مَكْر) – A Plot / A Scheme

Linguistic Root & Etymology

Makr comes from a root that signifies plotting, scheming, or devising a subtle or secret plan to achieve a certain goal. It can be used in a negative sense (cunning deception) or, when attributed to God, in a positive sense (a divine plan or stratagem that overcomes the plots of the wicked).

Classical Exegesis (Tafsir)

In verse 50, after the nine corrupting groups among the Thamud plot to kill Salih, the Quran states, “And they plotted a plot, and We planned a plan, while they perceived not.” Classical commentators explain that their plot was to murder the prophet in secret and then deny any knowledge of it. God’s corresponding “plot” was to destroy them with a rock that fell from the sky and crushed them before they could even carry out their scheme, thus protecting His prophet.

Thematic Context

The theme of divine makr overcoming human makr is a powerful expression of God’s omnipotence and His protection of His messengers. It demonstrates that no human scheme can succeed against the divine plan. The plotters believe they are acting in secret and with impunity, but God’s knowledge and power are absolute. The outcome (verse 51) is a lesson for all: “Then look how was the outcome of their plot! We destroyed them and their people, all of them.”

Modern & Comparative Lens

The idea of “Man proposes, God disposes” is a universal piece of wisdom. The Quranic concept of makr gives this a specific theological framing. It is a recurring theme in the biblical narratives as well, such as the story of Joseph, where his brothers’ evil plot ultimately becomes the means by which God elevates him to power and saves their family. It speaks to a faith in divine providence, the belief that a higher wisdom is at work even in the midst of human evil.

Practical Reflection & Application

This concept is a source of both warning and comfort. It warns those who plot evil that their schemes are never hidden from God and are ultimately futile. It comforts the believers who may be victims of such plots, assuring them that a divine plan is in motion to protect them and ensure that justice will prevail. It encourages trust in God’s ultimate control over all affairs.

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40. Mantiq (مَنطِق) – Speech / Logic

Linguistic Root & Etymology

Manṭiq comes from the root ن-ط-ق (Nūn-Ṭā’-Qāf), which means “to speak” or “to utter.” The noun manṭiq refers to speech, language, or, by extension, the system of rules governing coherent speech, which is logic. In Islamic philosophy, manṭiq is the specific term for the science of logic.

Classical Exegesis (Tafsir)

In verse 16, Solomon declares, “O people, we have been taught the speech of birds” (‘ullimnā manṭiq aṭ-ṭayr). This is presented as a unique form of knowledge and a miracle granted to him by God. It signifies not just a passive hearing, but an active understanding of the language and logic of another species. This ability is immediately demonstrated in his understanding of the ant.

Thematic Context

The “speech of birds” is a prime example of the special knowledge (‘ilm) and favor (faḍl) that characterize Solomon’s kingdom. It breaks down the barriers between different orders of creation, showing the potential for harmony under a righteous, God-guided ruler. It is a sign (āyah) that challenges human-centric views of the world and points to the vastness of God’s creative power and the hidden wonders of the universe.

Modern & Comparative Lens

The scientific field of animal communication has made tremendous strides, revealing the complex “languages” of dolphins, whales, primates, and even insects like bees and ants. While different from human articulate speech, these systems are a form of manṭiq. The Quranic story can be seen as a prescient acknowledgment of this reality. It inspires a view of the animal kingdom not as a collection of mindless automata, but as communities of beings with their own forms of intelligence and communication.

Practical Reflection & Application

The concept of understanding the manṭiq of others is a powerful metaphor for empathy and deep listening. Solomon did not just hear the ant; he understood its perspective and concern. This encourages us to go beyond the surface level of communication in our own relationships, to strive to truly understand the “language” and logic of others, fostering greater compassion and connection.

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41. Mubin (مُّبِين) – Clear / Self-Explanatory

Linguistic Root & Etymology

Mubīn is the active participle of the verb abāna, from the root ب-ي-ن (Bā’-Yā’-Nūn). This root means “to be clear,” “to be distinct,” or “to be separate.” The form abāna means “to make something clear.” Therefore, mubīn means something that is inherently clear in itself and also makes other things clear. It signifies manifest, evident, and elucidating truth.

Classical Exegesis (Tafsir)

The term mubīn is a key descriptor in Surah An-Naml. The Surah begins by describing its verses as those of the “Quran and a clear Book” (kitābin mubīn). When the hoopoe returns to Solomon, it brings “certain news” (naba’in yaqīn) which is clear and unambiguous. Solomon refers to his gift of understanding bird speech as a “clear bounty” (al-faḍl al-mubīn). The adjective emphasizes that the signs, the revelation, and the blessings from God are not obscure or confusing; their truth is self-evident to any sincere observer.

Thematic Context

The recurring emphasis on clarity (mubīn) is fundamental to the Surah’s argument. It establishes that God’s communication with humanity is not hidden or esoteric. The path to guidance is clear. This places the responsibility for belief or disbelief squarely on the individual. One cannot claim the message was ambiguous. This reinforces the theme of divine justice: people are only held accountable after the truth has been made manifest to them.

Modern & Comparative Lens

The concept of a “clear” scripture that is accessible to all is a foundational principle in Protestant Christianity’s emphasis on sola scriptura, and in Islamic thought which posits the Quran as a book of guidance for all people. While layers of interpretation exist, the core message of monotheism, ethics, and accountability is presented as mubīn—accessible to every sincere heart and mind without the need for an infallible intermediary.

Practical Reflection & Application

This concept encourages us to approach the Quran with confidence, trusting that it contains clear and manifest guidance for our lives. It motivates us to seek this clarity through study and reflection. It also inspires us to strive for clarity in our own lives—to have clear intentions, to speak clearly and honestly, and to live a life of unambiguous moral purpose.

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42. Mufsidīn (مُفْسِدِينَ) – Corrupters / Mischief-Makers

Linguistic Root & Etymology

Mufsidīn is the plural active participle of the verb afsada, from the root ف-س-د (Fā’-Sīn-Dāl). The root means “to be corrupt,” “rotten,” or “disordered.” The causative form afsada means “to cause corruption” or “to spread mischief.” Mufsidīn are those who actively work to disrupt order and spread moral, social, or physical decay.

Classical Exegesis (Tafsir)

The nine groups in the city of the Thamud are explicitly described as those “who caused corruption in the land and did not amend” (27:48). Their corruption, according to classical commentators, was comprehensive. It included their idolatry, their incitement of the people to kill the she-camel, and their treacherous plot to murder Salih. They were agents of chaos who actively worked against any form of reform (iṣlāḥ).

Thematic Context

The figure of the mufsid stands in direct opposition to the prophet, whose mission is reform (iṣlāḥ). The Surah presents a fundamental conflict between the divine project of bringing order, justice, and righteousness to the world, and the satanic/human project of spreading chaos, injustice, and corruption. The ultimate destruction of the mufsidīn is a demonstration of the Quranic principle that corruption is ultimately self-destructive and cannot triumph over the divine order.

Modern & Comparative Lens

The Quranic category of mufsidīn is a powerful tool for social critique. It can be applied to any individual or group that knowingly contributes to societal decay—whether through financial crime, political oppression, environmental destruction, or the promotion of vice. The Quran provides a theological framework for identifying and opposing such forces of corruption as a moral and religious duty.

Practical Reflection & Application

This concept is a call to be an agent of reform (muṣliḥ), not corruption. It encourages us to ask: In my personal and professional life, are my actions contributing to order, justice, and well-being, or am I, even unintentionally, contributing to some form of fasād (corruption)? It is a call to live consciously, to promote good, and to stand against injustice and decay in our sphere of influence.

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43. Muslimīn (مُسْلِمِين) – Those Who Submit / Muslims

Linguistic Root & Etymology

Muslimīn is the plural active participle of the verb aslama, from the root س-ل-م (Sīn-Lām-Mīm). A muslim is one who engages in the act of islām—willful submission to God. The term refers to anyone who has submitted their will to the one true God, and specifically to the followers of the religion of Islam.

Classical Exegesis (Tafsir)

The term appears at key junctures in the Surah. Solomon’s letter to Sheba concludes with the invitation, “and come to me as muslimīn” (in submission) (27:31). This invitation is not to his religion per se, but to the universal state of monotheistic submission. The Prophet Muhammad is commanded at the end of the Surah, “I have been commanded to be of the muslimīn” (27:91), affirming the continuity of this call. Classical commentators emphasize that this is the one, timeless religion of all the prophets.

Thematic Context

Being among the muslimīn is the ultimate goal and the defining characteristic of the righteous in the Surah. The Quran itself is presented as guidance for this group. The narrative of Sheba is the story of her journey to become one of the muslimīn. The identity of a “submitter” is what unites all the prophets and their true followers across time and space, creating a single, universal community of faith.

Modern & Comparative Lens

The term Muslim is often used exclusively for the followers of the Prophet Muhammad. However, the Quran’s broader use of the term—applying it to Abraham and other prophets—is a key point in modern interfaith dialogue. It suggests a shared spiritual lineage based on a common principle of monotheistic submission, rather than on mutually exclusive communal identities. This fosters a more inclusive and universal understanding of the term.

Practical Reflection & Application

This concept encourages us to reflect on the inner reality of our identity as Muslims. Is it just a label we have inherited, or is it a lived reality of daily submission in our thoughts, choices, and actions? The Surah invites us to embody the spirit of the muslimīn: to respond to God’s signs with acceptance, to use His gifts with gratitude, and to align our lives with His guidance.

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44. Mūsā (مُوسَىٰ) – Moses

Linguistic Root & Etymology

Mūsā is the Arabic form of the name Moses, the great prophet of the Children of Israel. Its etymology is generally traced to the Egyptian language, meaning “son” or “born of,” but in the Quran, it functions as the proper name for this monumental prophetic figure.

Classical Exegesis (Tafsir)

The story of Moses is recounted briefly in Surah An-Naml (27:7-14) as the first major narrative example after the introduction. The account focuses on his initial calling at the burning bush, where he is reassured by God and given two primary miracles: the staff that turns into a snake and his hand that shines with a brilliant white light. He is then commissioned to go to the tyrannical Pharaoh and his people. The story concludes by noting that Pharaoh’s people rejected these clear signs out of arrogance, despite being inwardly convinced of their truth.

Thematic Context

The story of Moses serves as the opening historical proof for the Surah’s main themes. It introduces the pattern of a prophet being given clear signs (āyāt) and proofs (burhān), and facing rejection from an arrogant (istikbār) people. His story sets the stage for the other prophetic narratives and provides a stark contrast to the story of Solomon, another Israelite prophet who was given a kingdom instead of being sent to confront one.

Modern & Comparative Lens

Moses is a revered figure of immense importance in Judaism, Christianity, and Islam. The story of his calling at the burning bush is a foundational event in all three traditions, symbolizing a direct and powerful encounter with the one God. While the details and narrative emphasis may differ, his role as a messenger who confronts tyranny and liberates his people is a shared and powerful archetype.

Practical Reflection & Application

The story of Moses at the burning bush is a profound lesson in answering a divine call. Moses is initially fearful, but he is given reassurance and equipped with the tools he needs for his mission. It teaches us that when we feel called to a difficult but righteous task, we should trust that God will provide the help and support we need to see it through. It is a story of transformation from fear to courage through faith.

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45. Naba’ (نَبَأ) – News / Information

Linguistic Root & Etymology

Naba’ comes from a root that means “to announce” or “to inform.” A naba’ is not just any news; it is significant, important news or a great tiding. It is more momentous than simple information (khabar). A prophet (nabī) is one who brings a great naba’ from God.

Classical Exegesis (Tafsir)

The hoopoe uses this word when it returns to Solomon, declaring, “I have come to you from Sheba with certain news” (bi-naba’in yaqīn) (27:22). The choice of the word naba’ signifies that this is not trivial gossip. The hoopoe has discovered something of great political and spiritual importance: a whole kingdom that is outside Solomon’s knowledge and is engaged in idolatry. This “great news” initiates the entire narrative arc of Solomon and the Queen of Sheba.

Thematic Context

The theme of receiving and verifying news is central to the story. The hoopoe brings the initial report. Solomon, acting with wisdom, does not accept it blindly. He says, “We will see whether you have told the truth or were among the liars” (27:27). He then uses the letter as a means to verify the hoopoe’s information. This sequence models a process of responsible leadership: gathering intelligence, verifying information, and then acting wisely upon confirmed news.

Modern & Comparative Lens

In the modern “information age,” the Quranic emphasis on verifying news is extraordinarily relevant. The concept of tabayyun (verification), as commanded elsewhere in the Quran, is a powerful antidote to the spread of misinformation, rumors, and “fake news.” Solomon’s methodical approach—”we will see if you are truthful”—is a model of critical thinking and due diligence that is essential for navigating today’s complex media landscape.

Practical Reflection & Application

The hoopoe’s story encourages us to be bringers of beneficial and truthful “news,” not idle chatter. Solomon’s response teaches us to be critical and responsible consumers of information. Before accepting, believing, or sharing any piece of news, especially if it is significant, we should take steps to verify its truthfulness. This is a fundamental principle of both intellectual and religious integrity.

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46. Nakira (نَكِّرُوا۟) – To Disguise / Make Unrecognizable

Linguistic Root & Etymology

The verb Nakirū is a command form from the root ن-ك-ر (Nūn-Kāf-Rā’), which means “to not know,” “to deny,” or “to disapprove of.” The second form of the verb, nakkara, means to make something unknown, to alter it so it becomes unrecognizable, or to disguise it.

Classical Exegesis (Tafsir)

In verse 41, after the Queen of Sheba’s throne is brought to his court, Solomon gives a command: “Disguise for her, her throne.” The purpose, he states, is to test her: “We will see whether she will be guided [to recognize it] or will be of those who are not guided.” Classical commentators explain that this was a test of her intelligence and discernment. A simple-minded person might be easily fooled by the alterations, but a person of sharp intellect would recognize her own possession despite the changes.

Thematic Context

This test is the second major sign shown to the queen, following the miracle of the throne’s transport. It shifts the focus from a display of overwhelming power to a test of subtle wisdom. The theme is that guidance is not just about witnessing miracles; it also requires an active, intelligent mind that can perceive the truth even when it is presented in a less-than-obvious way. The queen’s ability to navigate this test (“It is as though it were it”) confirms her sagacity and her readiness for true faith.

Modern & Comparative Lens

This episode can be seen as a lesson in epistemology and critical thinking. It highlights the importance of looking beyond superficial appearances to recognize the underlying reality or substance of a thing. In a world of marketing, branding, and “spin,” where things are constantly being “disguised,” the ability to discern the true nature of things is a crucial skill. The queen’s test is a test of her ability to see through the noise to the signal.

Practical Reflection & Application

Solomon’s test encourages us to sharpen our own powers of discernment. The truth does not always present itself in a simple, straightforward manner. It often requires reflection, careful examination, and looking past superficial details. We should pray for the wisdom to recognize the truth in whatever form it comes to us, and the intelligence to not be fooled by deceptive appearances.

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47. Qānitīn (قَٰنِتِينَ) – The Devoutly Obedient

Linguistic Root & Etymology

Qānitīn is the plural active participle of the root ق-ن-ت (Qāf-Nūn-Tā’). The root signifies a state of being devout, humble, and steadfastly obedient to God. Qunūt is a special supplication in prayer and also refers to this state of prolonged, humble devotion and obedience.

Classical Exegesis (Tafsir)

In the story of Lut, his people are described as being anything but devout. They are arrogant and transgressive. When they decide to expel Lut, they say it mockingly, referring to him and his followers as “people who keep themselves pure.” In contrast, the prophets and their followers embody the quality of being qānitīn. The Quran describes Mary, the mother of Jesus, as being “of the devoutly obedient” (min al-qānitīn). This quality is the ideal state of the believer.

Thematic Context

The quality of being qānitīn stands in direct opposition to the arrogance (istikbār) and transgression (fisq) of the disbelievers. It represents the inner state of a true muslim (one who submits). The stories in the Surah implicitly call the reader to cultivate this quality of humble, constant obedience, which is the foundation of a righteous life and the key to salvation.

Modern & Comparative Lens

The concept of devotion as a core religious virtue is universal. The Christian ideal of piety, the Jewish concept of devekut (cleaving to God), and the Hindu path of bhakti (devotion) all share common ground with the Islamic concept of qunūt. It emphasizes that faith is not just an intellectual belief but a heartfelt state of being, characterized by love, humility, and obedience.

Practical Reflection & Application

This concept encourages us to move beyond a superficial or purely ritualistic practice of religion to a deeper, more heartfelt state of devotion. It prompts us to ask: Is my obedience to God characterized by humility and steadfastness? Do I strive to maintain a state of devotion in all aspects of my life, not just in formal prayer? Cultivating the quality of the qānitīn is a lifelong spiritual goal.

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48. Qaryah (قَرْيَة) – Town / Village

Linguistic Root & Etymology

Qaryah comes from a root meaning “to collect” or “to gather.” A qaryah is a place where people are gathered, hence a village, town, or even a city. It is often used in the Quran to refer to a community and its inhabitants, a people defined by their location.

Classical Exegesis (Tafsir)

In verse 34, the Queen of Sheba displays her political wisdom by observing, “Indeed, kings, when they enter a town, they ruin it and make the honored of its people humiliated.” Classical commentators note that this is a sharp and accurate observation of the destructive nature of worldly conquest. She fears that if Solomon is a mere worldly king, this will be the fate of her kingdom if she resists him. This motivates her to seek a peaceful, diplomatic solution.

Thematic Context

The queen’s statement about kings destroying a qaryah sets up a crucial thematic contrast. She is describing the behavior of typical, worldly kings. Solomon, however, is a prophet-king. His aim is not to ruin her town, but to guide it. His “conquest” is not military but spiritual. The story demonstrates that God-guided power builds and reforms, while tyrannical power corrupts and destroys. This highlights the difference between prophethood and worldly kingship.

Modern & Comparative Lens

The queen’s observation is a timeless and astute piece of political commentary. The history of warfare and colonialism is replete with examples of conquering powers ruining cities and humiliating their elites. Her words serve as a powerful critique of imperial aggression and the destructive consequences of wars fought for power and plunder. This Quranic verse has been cited for centuries in discussions of the ethics of war and just governance.

Practical Reflection & Application

This verse encourages us to be forces of construction, not destruction, in our spheres of influence. In any leadership position—as a parent, a manager, or a community leader—do we build people up and honor them, or do our actions lead to ruin and humiliation? It is a call to exercise authority with justice, mercy, and the aim of bringing benefit, not harm.

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49. Qaṭi’īn (قَاطِعِين) – Those Who Decide / Cut

Linguistic Root & Etymology

Qāṭi’īn is the plural active participle of the verb qaṭa’a, from the root ق-ط-ع (Qāf-Ṭā’-‘Ayn). The root means “to cut” or “to sever.” Metaphorically, it means to make a decisive judgment, to “cut off” deliberation and come to a final decision.

Classical Exegesis (Tafsir)

In verse 32, the Queen of Sheba demonstrates her consultative style of leadership. After presenting Solomon’s letter to her chiefs, she says, “I am not one to decide a matter until you witness it.” The phrase for “decide a matter” is qāṭi’atan amran. She refuses to act unilaterally. Her chiefs respond by affirming their strength but deferring the final command to her, showing a system of mutual respect and counsel.

Thematic Context

The queen’s refusal to be unilaterally decisive stands as a model of wise governance. It contrasts sharply with the autocratic style of rulers like Pharaoh, who never consults his people but merely issues commands. This highlights the theme of wisdom. The queen’s path to guidance is paved not only by her intelligence but also by her humble and consultative approach to leadership. This is presented as a praiseworthy quality.

Modern & Comparative Lens

The principle of consultation (shūrā) is a cornerstone of Islamic political and social ethics. This verse is often cited as a Quranic example of shūrā in practice. It provides a model of leadership that is not based on absolute, unchecked power, but on mutual counsel and shared responsibility. This resonates with modern democratic ideals and principles of collaborative governance.

Practical Reflection & Application

The queen’s example is a powerful lesson for anyone in a position of authority. It encourages us to consult with those who will be affected by our decisions, whether in our families, workplaces, or communities. It teaches that true strength in leadership lies not in making every decision alone, but in having the wisdom and humility to seek and consider the counsel of others.

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50. Qawm (قَوْم) – People / Nation

Linguistic Root & Etymology

Qawm comes from the root ق-و-م (Qāf-Wāw-Mīm), which means “to stand” or “to rise.” A qawm is a people, a nation, or a tribe. The name is derived from the idea that the men of the tribe “stand up” for its defense and affairs.

Classical Exegesis (Tafsir)

The word qawm is used repeatedly throughout Surah An-Naml to refer to the communities to whom the prophets were sent. We read of Moses being sent to “Pharaoh and his people” (qawmihi), and the stories of the people of Salih and the people of Lut. The term defines these communities as distinct social and historical units who collectively made a choice to either accept or reject their prophet, and who then faced a collective fate.

Thematic Context

The theme of the rise and fall of nations is central to the Quran’s historical narratives. The Surah presents a series of case studies of different peoples. Each story illustrates the sunnah (established way) of God in dealing with nations: a messenger is sent, the message is delivered, the people make a collective choice, and the consequences—either salvation or destruction—follow. This emphasizes the concept of collective moral responsibility.

Modern & Comparative Lens

The idea that nations have a moral character and are subject to historical judgment is a powerful one. The historian Arnold Toynbee’s “A Study of History,” which analyzes the rise and fall of civilizations in terms of their response to challenges, resonates with the Quranic concept of a qawm being tested. The Quran offers a theo-historical perspective, interpreting the fate of nations through a moral and spiritual lens.

Practical Reflection & Application

The concept of qawm encourages us to think about our own collective responsibility as members of a community or nation. Are we contributing to a society that is just, righteous, and grateful, or are we complicit in a culture of corruption, injustice, and heedlessness? It is a call to work for the betterment of our entire community, knowing that our collective fate is tied to our collective choices.

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51. Qidr (قِدْر) – Cauldron / Pot

Linguistic Root & Etymology

The word Qidr means a pot or a cauldron, typically a large one used for cooking. The root ق-د-ر (Qāf-Dāl-Rā’) also relates to power, measure, and destiny (qadr), perhaps because a pot contains a measured amount, or because cooking in it is a transformative process.

Classical Exegesis (Tafsir)

While the word qidr is not in Surah An-Naml, it is a key element of the story of David and Solomon found in Surah Saba (34:13), which describes the blessings given to them. Allah caused a spring of molten copper to flow for Solomon, and the jinn would make for him whatever he willed, including “basins like reservoirs and stationary cauldrons.” This detail illustrates the scale of Solomon’s kingdom and his hospitality, as such massive cauldrons would be used to feed vast numbers of people.

Thematic Context

The image of the massive cauldrons adds to the portrait of the magnificent and prosperous kingdom granted to Solomon. It is a symbol of the immense divine favor (faḍl) he received. This worldly prosperity, however, serves a higher purpose. It is a means for him to show gratitude and to administer a just and generous kingdom. It is part of the test: will such wealth lead to gratitude or to arrogance?

Modern & Comparative Lens

The description of advanced craftsmanship and large-scale public works in Solomon’s kingdom—anchors, statues, massive basins, and cauldrons—presents him as a patron of arts and industry. This portrayal of a prophet engaged in building a prosperous and technologically advanced civilization (by God’s will) provides a model for integrating worldly development with spiritual purpose. It suggests that material progress is not inherently unspiritual, but depends on the intention and gratitude behind it.

Practical Reflection & Application

The story of Solomon’s great works, including the cauldrons for feeding people, encourages us to use our resources and skills for the benefit of others. It is a lesson in generosity and hospitality. It teaches that a sign of true blessing is not just what we accumulate, but what we share with others. It encourages us to be a source of nourishment—both physical and spiritual—for those around us.

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52. Raht (رَهْط) – A Group / A Band

Linguistic Root & Etymology

Rahṭ refers to a small group of men, typically between three and ten, or a family head’s immediate clan or faction. It signifies a cohesive, conspiring group, smaller than a tribe (qabīlah) or a people (qawm).

Classical Exegesis (Tafsir)

The term is used specifically in verse 48 to describe the chief antagonists in the time of Salih: “And there was in the city a group of nine men…” (tis’atu rahṭin). Classical commentators identify this band as the leaders of the opposition to Salih. They were the ones who spread corruption, orchestrated the killing of the she-camel, and then took a solemn oath to plot the murder of Salih and his family. They were a criminal gang acting as a state within a state.

Thematic Context

The story of this specific rahṭ highlights the theme of how a small, determinedly evil group can bring ruin upon an entire society. Their organized plotting and conspiratorial oaths show the deliberate and malicious nature of their disbelief. They were not merely misguided; they were active agents of corruption. Their destruction was a direct and just consequence of their specific, evil plans.

Modern & Comparative Lens

This narrative provides a powerful Quranic case study in the sociology of crime and conspiracy. It illustrates how criminal networks or terrorist cells operate—through secret plots, mutual oaths, and a commitment to spreading chaos. The story serves as a timeless warning against the danger that such small, corrupt factions pose to the stability and moral health of any society.

Practical Reflection & Application

The story of the evil rahṭ is a reminder to be wary of the company we keep and the nature of group dynamics. It encourages us to form and join groups that are based on righteousness, transparency, and mutual support for good. It also warns against the dangers of secret pacts and conspiracies that are based on harming others or undermining the common good.

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53. Rizq (رِزْق) – Provision / Sustenance

Linguistic Root & Etymology

Rizq comes from the root ر-ز-ق (Rā’-Zāy-Qāf), which means “to provide for” or “to give sustenance.” Rizq is a comprehensive term that includes not just food and drink, but all of God’s provisions for His creation: wealth, knowledge, family, opportunities, and even spiritual nourishment.

Classical Exegesis (Tafsir)

The concept of God as the sole provider of rizq is a key argument in the rhetorical questions of verses 60-64. Verse 64 asks, “Is He [not best] who begins creation and then repeats it and who provides for you from the heaven and the earth?” The implied answer is that only Allah does this, and therefore He alone deserves worship. Classical commentators stress that recognizing God as Ar-Razzāq (The Provider) is a fundamental aspect of monotheism (tawḥīd).

Thematic Context

The theme of rizq is woven throughout the Surah. Solomon is given immense provisions as a test of his gratitude. The Queen of Sheba’s people worship the sun, foolishly attributing their agricultural sustenance to a created object rather than the Creator who provides the sun, the rain, and the fertile earth. The Surah argues that a correct understanding of where our sustenance comes from should lead directly to a correct understanding of whom to worship.

Modern & Comparative Lens

In a modern world where food and resources are often seen as products of economic systems and technology, the concept of divine rizq re-enchants the world. It frames our daily bread not as a mere commodity, but as a gift from a loving Provider. This perspective fosters gratitude and contentment, and provides a theological basis for ethical issues like food security and fair distribution of resources, as all provision is ultimately from God for all of His creation.

Practical Reflection & Application

Reflecting on Allah as the ultimate source of our rizq is a powerful practice for reducing anxiety about the future and cultivating trust in God (tawakkul). It encourages us to work and strive for our livelihood, but to understand that the outcome is ultimately in God’s hands. It also inspires generosity, as we recognize that the wealth we have is a provision from God that we are encouraged to share with others.

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54. Rusul (رُسُل) – Messengers

Linguistic Root & Etymology

Rusul is the plural of rasūl, which comes from the root ر-س-ل (Rā’-Sīn-Lām), meaning “to send.” A rasūl is one who is sent, a messenger, an envoy, or an apostle. In Islamic theology, it refers specifically to prophets who were given a new divine law or scripture to convey to their people.

Classical Exegesis (Tafsir)

The Surah is a showcase of the consistency of the message of the rusul. Moses, Salih, and Lut are all presented as messengers who brought the same core message: worship God alone, be mindful of Him, and establish justice. Solomon acts as a messenger through his letter to the Queen. The Queen, in her cautious wisdom, wants to see “with what [reply] the messengers (al-mursalūn) return,” using the term for her own envoys. The Surah affirms the truthfulness of all the divine messengers.

Thematic Context

The theme of the continuity and unity of the prophetic message is central. By presenting a series of stories of past messengers, the Surah provides context and validation for the mission of the final messenger, Muhammad. It shows that his call is not a strange innovation but the culmination of a long, unbroken chain of divine guidance. The rejection he faced in Mecca was the same rejection faced by the messengers before him.

Modern & Comparative Lens

The Islamic concept of a chain of messengers sent to every nation is a profoundly universalist one. It posits that divine guidance has been a global phenomenon throughout human history. This provides a strong foundation for interfaith respect, as Islam requires belief in the divine origin of the missions of earlier messengers like Abraham, Moses, and Jesus. The Quran’s role is seen as confirming the true teachings of these earlier messengers and correcting any human alterations.

Practical Reflection & Application

Reflecting on the stories of the rusul is a source of strength, patience, and wisdom. Their perseverance in the face of ridicule and opposition is a model for anyone who stands for truth in a challenging environment. Their unified message encourages us to focus on the core, universal principles of faith—monotheism, justice, compassion—that connect all the divine traditions.

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55. Saba’ (سَبَأ) – Sheba

Linguistic Root & Etymology

Saba’ is the proper name of an ancient kingdom located in modern-day Yemen in Southern Arabia. The Sabaeans were known for their advanced civilization, their control of lucrative trade routes (especially for frankincense and myrrh), and their sophisticated irrigation systems, exemplified by the great Dam of Marib.

Classical Exegesis (Tafsir)

In Surah An-Naml, the hoopoe reports to Solomon: “I have come to you from Sheba with certain news.” The kingdom of Sheba is described as being ruled by a woman, who has been given “from all things” (i.e., great wealth and power) and possesses a “mighty throne.” However, their great civilization was marred by a fundamental flaw: they “prostrate to the sun instead of Allah.” The story that unfolds is of the spiritual opening of this great kingdom.

Thematic Context

The kingdom of Sheba represents a civilization that has achieved the pinnacle of worldly success—wealth, power, and a sophisticated political system—but is spiritually misguided. Their story serves as a powerful case study, demonstrating that material advancement does not automatically lead to spiritual truth. The narrative shows the triumph of divinely-inspired wisdom (from Solomon) over advanced but spiritually blind civilization, ultimately leading to the latter’s guidance.

Modern & Comparative Lens

The story of Solomon and the Queen of Sheba is a celebrated narrative found in Jewish, Christian, and Islamic traditions, as well as in Ethiopian history (where the queen is known as Makeda). Each tradition tells the story with its own unique emphasis. The Quranic version is notable for its focus on the queen’s wisdom, her consultative leadership, and her clear, independent declaration of faith, making it a story of intellectual and spiritual conversion rather than romance or political alliance.

Practical Reflection & Application

The story of Sheba is a timeless reminder that a society’s true greatness is measured not by its material wealth or technological prowess, but by its spiritual and moral compass. It challenges modern societies to ask whether their own incredible advancements have been coupled with a corresponding growth in wisdom, justice, and recognition of a higher purpose.

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56. Sāḥir (سَاحِر) – Magician / Sorcerer

Linguistic Root & Etymology

Sāḥir is the active participle of the root س-ح-ر (Sīn-Ḥā’-Rā’), which means “to practice magic” (siḥr). A sāḥir is a magician, a sorcerer, or an enchanter—one who practices the art of producing illusions or supernatural effects through hidden means.

Classical Exegesis (Tafsir)

While the full contest with the magicians is detailed in other Surahs, the backdrop is present in An-Naml. When Moses shows his clear signs to Pharaoh, the immediate accusation is that this is “clear magic.” The term sāḥir was a common label used by disbelievers to dismiss the miracles of the prophets. It was a way of reducing a divine sign to a form of human trickery, thus avoiding the need to engage with its theological implications. The Thamud also implicitly accused Salih of being a sāḥir, or at least “bewitched” (musḥar).

Thematic Context

The accusation of being a sāḥir is a key element in the psychology of rejection. It represents an attempt to explain away the supernatural within a purely worldly framework. The theme of the Surah is to show the clear difference between a true divine miracle and human magic. A miracle is a real transformation of reality by God’s power, while magic is based on illusion and deception. The stories demonstrate that divine truth will always expose and overcome human deception.

Modern & Comparative Lens

In a modern, secular context, the “magician” accusation is analogous to any attempt to “explain away” religious phenomena through purely psychological or sociological reductionism. The claim that revelation is “just” a hallucination or that religious experience is “just” a neurological artifact is a modern form of dismissing the divine by categorizing it as a known, human phenomenon. The Quranic narratives insist on the objective reality of divine intervention.

Practical Reflection & Application

This theme encourages us to be careful before we rush to dismiss things we do not understand. It calls for intellectual humility and a willingness to consider that there may be realities beyond our current scientific or rationalist paradigms. It teaches us to evaluate claims based on their substance and evidence, rather than quickly applying a convenient but dismissive label.

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57. Ṣāliḥ (صَٰلِح) – Salih

Linguistic Root & Etymology

The name Ṣāliḥ comes from the root ص-ل-ح (Ṣād-Lām-Ḥā’), which means to be righteous, good, suitable, or to be in a state of order and repair. The name itself means “righteous one,” reflecting the character and mission of the prophet, which was to call his people to righteousness (ṣalāḥ).

Classical Exegesis (Tafsir)

The story of Salih is the second major prophetic narrative in Surah An-Naml (27:45-53). He is sent to his people, the Thamud, with the core message to “worship Allah.” The people immediately split into two disputing factions. The disbelieving faction, led by the nine corrupt groups, see Salih and his followers as a bad omen. They plot to kill the miraculous she-camel (mentioned implicitly here) and then conspire to murder Salih himself. Their plot is thwarted by a divine plan, and they and their people are utterly destroyed, while Salih and the believers are saved.

Thematic Context

The story of Salih is a stark illustration of the theme of organized evil and its consequences. It shows how a society can be hijacked by a corrupt elite, leading to its downfall. It also highlights the theme of divine protection for the messengers. The plot against Salih’s life fails spectacularly, demonstrating that the prophets are under God’s direct care. His story serves as a historical proof of the fate awaiting those who not only disbelieve, but actively conspire against the truth.

Modern & Comparative Lens

The story of Salih and the Thamud is a narrative primarily found in the Quran and the Arabian tradition. It serves as a powerful local Arabian example of the universal prophetic pattern. The theme of a righteous individual or group being seen as a “bad omen” by a corrupt society is a timeless one. Often, those who call for reform are blamed for causing trouble and disrupting the “peace,” when in fact they are exposing a pre-existing sickness.

Practical Reflection & Application

The story of Salih teaches courage in the face of opposition and trust in divine protection when standing for what is right. It is a reminder that even when faced with powerful and corrupt opponents who may be plotting against us, we should remain steadfast in our mission to promote good, trusting that the ultimate arbiter of affairs is God.

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58. Sarḥ (صَرْح) – Lofty Palace / Edifice

Linguistic Root & Etymology

The word Sarḥ comes from a root meaning “to be clear,” “to be manifest,” or “to be pure.” As a noun, it refers to a lofty structure, a palace, a tower, or a grand edifice. It often implies a structure with a large, open court or a smooth, polished surface.

Classical Exegesis (Tafsir)

This word describes the final sign shown to the Queen of Sheba. When she arrives at Solomon’s court, she is told to enter the edifice (aṣ-ṣarḥ). The floor of this structure was made of polished glass or crystal over running water. The Quran states, “But when she saw it, she thought it was a body of water and uncovered her shins [to wade through it].” Solomon then informs her it is an edifice “made smooth with plates of glass” (27:44). Classical commentators see this as the final, disarming miracle. It was not a display of raw power, but of sublime beauty and advanced craftsmanship that completely overwhelmed her, leading to her immediate submission.

Thematic Context

The ṣarḥ represents the pinnacle of a civilization built on divinely-guided knowledge. It is a symbol of beauty, harmony, and mastery over the material world for a higher purpose. This final sign is not intimidating, like a miracle of destruction, but is attractive and awe-inspiring. It demonstrates the theme that the path of God is not just one of truth, but also of profound beauty (iḥsān). The queen is won over not just by power and logic, but by the sheer beauty and sophistication of a kingdom built on faith.

Modern & Comparative Lens

The story of the glass palace is a testament to the aesthetic dimension of faith. It inspires a vision of Islamic civilization that excels not just in ethics and law, but also in art, architecture, and science. It suggests that beauty can be a powerful form of da’wah (invitation to faith). The story challenges a purely austere or ascetic view of religion, showing that the mastery and appreciation of worldly beauty can be integrated into a God-centered life.

Practical Reflection & Application

The lesson of the ṣarḥ encourages us to appreciate and cultivate beauty in our own lives as a reflection of the divine attribute of Al-Jamīl (The Beautiful). It inspires us to seek excellence (iḥsān) in all that we do, whether it is in our work, our homes, or our character. It is a reminder that beauty can be a powerful means of softening hearts and pointing them towards the ultimate source of all beauty.

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59. Shākirīn (شَاكِرِين) – The Grateful

Linguistic Root & Etymology

Shākirīn is the plural active participle of the verb shakara, from the root ش-ك-ر (Shīn-Kāf-Rā’). The root means “to be thankful,” “to be grateful,” or “to appreciate.” Shukr (gratitude) is the act of recognizing a blessing and showing appreciation for it through the heart, the tongue, and the limbs. A shākir is one who is actively grateful.

Classical Exegesis (Tafsir)

Gratitude is the defining virtue of the righteous in Surah An-Naml. When Solomon understands the ant’s speech, he smiles and immediately prays to God, “Enable me to be grateful for Your favor which You have bestowed upon me…” (27:19). When he sees the Queen of Sheba’s throne before him, he declares it a test of whether he will be “grateful (ashkur) or ungrateful (akfur).” Classical commentators see this constant state of gratitude as the key to Solomon’s success and the reason for his continued blessings.

Thematic Context

Gratitude (shukr) is the central theme of the Surah, standing in direct opposition to ingratitude/disbelief (kufr). The narrative argues that the correct response to recognizing God’s signs, His favor (faḍl), and His knowledge (‘ilm) is to be among the shākirīn. The Surah essentially asks the reader: Will you be like Solomon, who saw every blessing as a reason for gratitude, or like the destroyed nations, who took their blessings for granted and were ungrateful?

Modern & Comparative Lens

The virtue of gratitude is universally acclaimed. Modern positive psychology has produced a vast body of research demonstrating the strong correlation between the practice of gratitude and increased happiness, resilience, and overall well-being. The Quranic concept of shukr aligns with these findings but gives them a theological dimension: gratitude is not just a self-help technique, but a fundamental act of worship and a key to a transformative relationship with the Divine.

Practical Reflection & Application

The example of Solomon encourages us to make gratitude a central practice in our lives. It is a call to move beyond a passive sense of thankfulness to an active, conscious state of shukr. This can be done through verbal praise (saying “Alhamdulillah”), through prayer, and most importantly, through using our blessings in ways that are pleasing to the Giver. Like Solomon, we should pray for God’s help to be truly grateful.

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60. Shu’ūr (شُعُور) – Perception / Consciousness

Linguistic Root & Etymology

Shu’ūr comes from the root ش-ع-ر (Shīn-‘Ayn-Rā’), which means “to know,” “to feel,” “to perceive,” or “to be aware of,” often in a subtle or intuitive way. Shu’ūr is the faculty of perception or consciousness. A poet (shā’ir) is so named because he is a person of fine feeling and perception.

Classical Exegesis (Tafsir)

The word is used in a very powerful context at the end of the Solomon narrative. After he dies while leaning on his staff, the jinn continue to work, not knowing he is dead. Verse 14 concludes: “But when he fell, it became clear to the jinn that if they had known the unseen, they would not have remained in humiliating punishment.” This entire scenario unfolded while the jinn “did not perceive” (lā yash’urūn, from a related story) what was truly happening.

Thematic Context

The jinn’s lack of perception is the final, definitive proof in the Surah that no created being has knowledge of the unseen (ghayb). Despite their immense power, they could not perceive that their master was dead right in front of them. This theme serves to humble any created being’s claim to knowledge and to establish the absolute omniscience of Allah alone. It is a powerful deconstruction of any superstitious belief in the jinn as all-knowing beings.

Modern & Comparative Lens

This story is a profound statement on the limits of perception. Even with our advanced technology, we are often unaware of critical things happening right under our noses. The story can be read as a parable about the difference between information and true understanding. The jinn had the information of Solomon’s physical presence, but they lacked the true perception of his state. It highlights the fallibility of sensory perception as a guide to ultimate reality.

Practical Reflection & Application

This verse encourages humility about our own knowledge and perception. It reminds us that there is always more to a situation than what we can see on the surface. It encourages us to pray for insight and true understanding, and to avoid making arrogant claims to knowledge. It is a call to recognize the limits of our own consciousness and to rely on the One whose knowledge is limitless.

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61. Sijjin (سِجِّين) – Prison / The Lowest Place

Linguistic Root & Etymology

Sijjīn comes from the root س-ج-ن (Sīn-Jīm-Nūn), which means “to imprison” (sijn means prison). The form sijjīn is an intensive noun, implying a deep, terrible, and inescapable prison. Theologically, it refers to the record of the deeds of the wicked, or the location in the lowest part of the earth where their souls are confined.

Classical Exegesis (Tafsir)

While the word sijjīn itself appears in Surah Al-Mutaffifin, the concept of the wicked being trapped and imprisoned by their fate is central to the stories of destruction in Surah An-Naml. The people of Lut are showered with a “rain” that becomes their inescapable prison. The people of Thamud are seized by a blast from which there is no escape. Their worldly homes, which they thought were a source of security, become their tombs. This is a temporal manifestation of the ultimate confinement of sijjīn.

Thematic Context

The theme of inescapable doom for the unrepentant transgressor runs through the Surah. The plots and plans of the wicked ultimately lead them to a dead end. Their arrogance and corruption build the walls of their own spiritual prison. The final judgment, where their deeds are recorded in the book of sijjīn, is merely the permanent ratification of the state of imprisonment they chose for themselves in this life.

Modern & Comparative Lens

The concept of Hell as a “prison” is a common one in religious eschatology. The Quranic idea of sijjīn adds a layer of meaning: it is not just a place, but also a record. This connects to the idea that our actions create our reality. The “book” of our deeds is not just an external accounting ledger, but the very substance of the afterlife we have built for ourselves. This resonates with philosophical ideas about character being destiny.

Practical Reflection & Application

This concept is a stark reminder that sin and injustice have a constricting and imprisoning effect on the human soul. When we engage in wrongdoing, we are not truly “free”; we are building the walls of our own spiritual prison. The path to true freedom is the path of repentance and righteousness, which breaks these chains and opens the soul to the expanse of God’s mercy.

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62. Sulaymān (سُلَيْمَٰن) – Solomon

Linguistic Root & Etymology

Sulaymān is the Arabic form of the name Solomon, the son of David and a great prophet-king of Israel. The name is of Hebrew origin, from “Shlomo,” which is related to “Shalom” (peace), signifying “peaceful.”

Classical Exegesis (Tafsir)

Solomon is the central figure of Surah An-Naml, with his story occupying the largest portion of the text. He is portrayed as a model of the ideal ruler who has been granted unprecedented blessings: knowledge of the speech of animals, command over an army of men, jinn, and birds, and immense wisdom. The narrative focuses on how he uses these God-given powers not for tyranny, but for the cause of guidance and justice. His interaction with the ant shows his humility, and his interaction with the Queen of Sheba shows his wisdom and his commitment to calling others to the worship of the one true God.

Thematic Context

Solomon embodies the Surah’s central themes of knowledge (‘ilm), divine favor (faḍl), and gratitude (shukr). He is the ultimate example of a servant who is tested with power and wealth and passes the test with flying colors. His kingdom represents a “golden age” where divine guidance is implemented on earth, resulting in peace, prosperity, and harmony between different realms of creation. He is the archetypal wise and just king.

Modern & Comparative Lens

Solomon is a major figure in Jewish, Christian, and Islamic traditions, revered for his wisdom. While the Bible details his later life’s failings, the Quran focuses exclusively on his peak as a righteous prophet and ideal monarch. In modern times, he is often seen as a model for leadership, demonstrating how power can be combined with wisdom, justice, and faith. His story is a powerful counter-narrative to the idea that power inevitably corrupts.

Practical Reflection & Application

The life of Solomon as portrayed in this Surah is rich with practical lessons. It teaches us to pray for beneficial knowledge, to use our authority and resources for good, to respond to blessings with immediate gratitude, to lead with consultation and wisdom, and to make the ultimate goal of our endeavors the promotion of truth and goodness. He is a comprehensive role model for a balanced life of worldly action and spiritual devotion.

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63. Sulṭān (سُلْطَان) – Authority / Proof

Linguistic Root & Etymology

The word Sulṭān comes from a root meaning “to have power,” “to dominate,” or “to have authority.” Sulṭān refers to power, dominion, or sovereignty. In the Quran, it is also frequently used to mean a clear proof or a manifest argument, because a strong proof gives one “dominion” in a debate and provides a warrant of authority.

Classical Exegesis (Tafsir)

When the hoopoe returns, Solomon threatens it with punishment “unless he brings me a clear authority” (bi-sulṭānin mubīn) (27:21). The hoopoe then provides one: its detailed and verifiable report about the kingdom of Sheba. The word sulṭān here means a valid reason, a compelling proof, or a legitimate excuse for its absence. Classical commentators note Solomon’s justice: even as a king with absolute power over the bird, he demands a proper justification before passing judgment.

Thematic Context

The theme of legitimate authority is central to the Surah. Solomon’s authority is based on God’s will and is exercised with justice and a demand for proof. The Queen of Sheba’s authority is based on worldly power, but she is wise enough to recognize a higher authority when presented with evidence. The ultimate argument of the Surah is that only Allah has true, inherent sulṭān over the universe, and any belief or action not sanctioned by His authority is baseless.

Modern & Comparative Lens

The concept of sulṭān is fundamental to Islamic political and legal thought, which grapples with the question of legitimate authority. The Quranic principle that actions and judgments should be based on clear proof is a cornerstone of a just legal system. In modern discourse, this resonates with the importance of evidence-based policy and the rule of law over arbitrary rule.

Practical Reflection & Application

Solomon’s demand for a “clear authority” from the hoopoe is a powerful lesson in justice and due process, even in our daily lives. Before making a judgment about someone or accepting a claim, we should seek clear evidence and a valid reason. It encourages us to base our opinions and decisions on proof and principle, not on whims, rumors, or the exercise of raw power.

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64. Sū’ (سُوٓء) – Evil / Harm

Linguistic Root & Etymology

Sū’ comes from the root س-و-ء (Sīn-Wāw-Alif/Hamza), which means “to be evil,” “bad,” “grievous,” or “harmful.” Sū’ is the noun form, signifying evil, harm, misfortune, or anything that is distressing and vile. It is the general term for badness in all its forms.

Classical Exegesis (Tafsir)

The word appears in several key places. When Moses is given the miracle of his radiant hand, it is “without any harm” (min ghayri sū’in) (27:12), meaning its whiteness was a beautiful sign, not the result of a disease like leprosy. In the story of Lut, Allah removes the evil that has befallen the people by destroying them, and in verse 62, Allah is described as the one “who removes the evil” (yakshifu as-sū’) from the one in distress. The plots of the wicked are also a form of sū’.

Thematic Context

The theme of God’s power over evil is central. God can produce miraculous signs that are free from any harm. He is the ultimate remover of harm and distress for those who call upon Him sincerely. And He is the one who ultimately brings about the “evil end” for those who persist in doing evil. The Surah paints a picture of a moral universe where goodness is supported and protected, while evil is ultimately self-destructive and subject to divine justice.

Modern & Comparative Lens

The problem of evil is a central question in all theology and philosophy. The Quranic narrative does not seek to explain the metaphysical origin of evil in detail, but rather focuses on its practical reality and the divine response to it. God is presented as the ultimate power for good, who allows evil to exist as a test but ultimately overcomes it. The human role is to align with the good and seek refuge in God from evil.

Practical Reflection & Application

The verse about God removing evil from the one in distress is a profound source of hope. It encourages us, when we are afflicted by any kind of harm—be it illness, financial trouble, or emotional distress—to turn to God as the ultimate remover of that harm. It is a call to seek refuge in the source of all good from the reality of evil in the world.

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65. Ta’lamūn (تَعْلَمُونَ) – You Know

Linguistic Root & Etymology

Ta’lamūn is a second-person plural verb from the root ع-ل-م (‘Ayn-Lām-Mīm), meaning “to know.” It translates directly as “You all know.” In the Quran, it is often used in a rhetorical sense, appealing to the audience’s own knowledge, reason, and conscience.

Classical Exegesis (Tafsir)

This phrase punctuates the series of rhetorical questions in verses 60-64. After posing a question like “Is Allah better or what they associate with Him?” the verse might conclude with a statement like “if you only knew” or an appeal to what they already know. The final challenge, “Say, ‘None in the heavens and earth knows the unseen except Allah,’ and they do not perceive when they will be resurrected,” is aimed at correcting what they wrongly claim to know. The entire section is a dialogue with human knowledge, challenging its assumptions and pointing it towards the truth.

Thematic Context

The theme of knowledge (‘ilm) versus ignorance (jahl) is brought to a direct climax with the recurring appeal to what “you know.” The Quranic argument is that if people would only reflect sincerely on what they already know from observing the world around them and looking within themselves, they would inevitably conclude that there is one Creator and Provider. Disbelief is thus presented not as a lack of evidence, but as a failure to process that evidence correctly—a failure of knowing.

Modern & Comparative Lens

This rhetorical style is similar to the Socratic method, which uses questioning to lead a person to discover the truth for themselves from their own innate knowledge. The Quran is not simply dictating facts; it is engaging the human intellect and inviting it to participate in a process of discovery. This resonates with modern educational philosophies that emphasize critical thinking and active learning over rote memorization.

Practical Reflection & Application

The phrase “you know” is a powerful call to intellectual and spiritual integrity. It encourages us to be honest with ourselves about what our reason and conscience tell us is true. It challenges us to build our worldview on a solid foundation of knowledge and reflection, rather than on blind imitation, conjecture, or wishful thinking. It affirms the human being as a knower, capable of discerning the truth.

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66. Tayr (طَيْر) – Birds

Linguistic Root & Etymology

Ṭayr is a collective noun from the root ط-ي-ر (Ṭā’-Yā’-Rā’), which means “to fly.” It refers to birds or fowl. The act of flying itself is ṭayarān.

Classical Exegesis (Tafsir)

Birds play a significant role in the story of Solomon. His army uniquely included a regiment of birds (27:17), which were kept in disciplined ranks. He was taught their speech (manṭiq aṭ-ṭayr) (27:16). The most prominent bird in the story is, of course, the hoopoe, who acts as a scout and messenger. Classical commentators see this as a major miracle, showcasing a level of harmony between man and nature possible only through divine will.

Thematic Context

The inclusion of birds in Solomon’s kingdom serves several thematic purposes. It is a profound sign (āyah) of God’s power and a symbol of the vastness of the divine favor (faḍl) granted to Solomon. It breaks down the conventional barriers of creation and presents a vision of a unified kingdom under God. Furthermore, it is a bird, the hoopoe, that becomes the unlikely catalyst for the guidance of an entire human kingdom, demonstrating that wisdom and purpose can be found in all parts of God’s creation.

Modern & Comparative Lens

The ability to speak with birds and animals is a common trope in folklore and mythology worldwide, often associated with saints or shamans (e.g., St. Francis of Assisi). The Quranic account presents it as a specific, divinely-granted gift of knowledge to a prophet. In light of modern ornithology and the study of animal communication, the story inspires a deeper respect for the complexity and intelligence of avian life.

Practical Reflection & Application

The story of Solomon and the birds encourages us to look at the natural world with greater respect and wonder. It invites us to see other creatures not just as objects, but as communities with their own forms of life and communication, who are also part of God’s magnificent creation. It fosters a sense of stewardship and a desire for a more harmonious relationship with the animal kingdom.

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67. Thamūd (ثَمُود) – The People of Thamud

Linguistic Root & Etymology

Thamūd is the proper name of an ancient Arabian tribe, associated with the region of al-Hijr in northwestern Arabia. They are mentioned numerous times in the Quran as an example of a civilization that was destroyed for its disbelief.

Classical Exegesis (Tafsir)

The story of Thamud and their prophet Salih is recounted in verses 45-53. They are shown as a people divided, with one faction believing and the other, led by a corrupt gang of nine, disbelieving. The disbelievers mock Salih, accuse him of being a bad omen, and plot his assassination. Their treachery is met by a divine plan that results in their complete destruction overnight. The lesson, as the verse concludes, is that Allah saves the believers who were righteous.

Thematic Context

The story of Thamud serves as a stark historical warning. It fits the Surah’s pattern of prophetic rejection leading to ruin. Their story is particularly focused on the theme of internal corruption and conspiracy. It illustrates how a society can be poisoned from within by a malevolent minority, and the dire consequences of allowing such corruption to go unchecked. They serve as an example of a people who were given a clear choice and consciously chose the path of destruction.

Modern & Comparative Lens

The ruins at Mada’in Salih in Saudi Arabia, with their impressive rock-cut tombs, are traditionally identified with the dwellings of the Thamud. These archaeological sites lend a tangible reality to the Quranic narrative. The story’s focus on a conspiracy by an internal “deep state” or cabal resonates with modern political anxieties and provides a timeless moral lesson about the dangers of such secretive and corrupting forces.

Practical Reflection & Application

The story of Thamud is a powerful lesson on the consequences of siding with corruption over righteousness. It encourages us to have the courage to stand with the truth, even if it means being in the minority. It also serves as a reminder that divine justice is absolute, and that those who plot evil in secret will ultimately have to face the consequences of their actions.

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68. ‘Uluww (عُلُوّ) – Haughtiness / Exaltation

Linguistic Root & Etymology

‘Uluww comes from the root ع-ل-و (‘Ayn-Lām-Wāw), which means “to be high,” “lofty,” or “exalted.” The noun ‘uluww signifies height or loftiness. When used in a moral context, it means haughtiness, arrogance, or a tyrannical sense of self-exaltation. It is the attitude of one who considers themselves “above” others and above the law.

Classical Exegesis (Tafsir)

Pharaoh’s core sin is described using this term. Verse 14 states that he and his people rejected the signs of Moses “unjustly and with haughtiness” (ẓulman wa ‘uluwwan). This was not a rejection based on intellectual doubt; their souls were convinced the signs were real. Their rejection was purely an act of arrogant pride. They were too haughty to submit to the truth brought by Moses and to give up their exalted position over the Israelites. Solomon’s letter to Sheba warns against this very sin: “Do not be haughty over me” (allā ta’lū ‘alayya).

Thematic Context

Haughtiness is a key characteristic of the disbelievers in the Surah. It is a form of istikbār (arrogance) and is the direct opposite of islām (submission). The Surah argues that the primary obstacle to faith is not a lack of evidence, but this spiritual disease of pride that makes a person refuse to bow to any authority higher than their own ego. The downfall of Pharaoh is the ultimate downfall of this tyrannical haughtiness.

Modern & Comparative Lens

The concept of hubris in Greek tragedy, where a protagonist’s excessive pride leads to their downfall, is a close parallel to the Quranic concept of ‘uluww. It is a universal critique of the corrupting nature of absolute power and the arrogance it often breeds. The Quran frames this not just as a tragic flaw, but as a profound sin against God, the only one who is truly High and Exalted (Al-‘Alī).

Practical Reflection & Application

This concept is a powerful warning against the dangers of pride. It encourages us to constantly check our egos and to cultivate humility. It reminds us that any position of authority or status we have is a trust from God, not a license for haughtiness. Solomon’s letter provides the perfect motto for a believer’s interaction with the world: to not act with haughtiness, but with humility and submission to God.

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69. Yaqīn (يَقِين) – Certainty

Linguistic Root & Etymology

Yaqīn comes from a root that means “to be clear,” “to be certain,” or “to be sure” after investigation. Yaqīn is a state of knowledge that is free from any doubt. It is conviction. In Islamic spirituality, it is considered the highest level of faith, where belief is as certain as empirical knowledge.

Classical Exegesis (Tafsir)

The word is used in two crucial places. The hoopoe returns with “certain news” (naba’in yaqīn) (27:22), indicating that its report is not mere rumor but verified fact. At the other end of the spectrum, Pharaoh and his people rejected Moses’s signs even though their souls “were certain” (istayqanat-hā, from the same root) of their truth (27:14). And the creature from the earth will inform people that they were not “certain” (lā yūqinūn) of God’s signs (27:82). Classical commentators explain that true, beneficial certainty is when the heart’s conviction aligns with one’s actions, unlike Pharaoh whose heart knew but whose pride refused to act.

Thematic Context

The theme of certainty is central to the Surah’s discourse on faith and knowledge. The goal of the divine signs and the Quranic message is to bring a person from a state of doubt or conjecture to a state of unshakeable certainty. The disbelievers are those who, despite being presented with evidence that should lead to certainty, persist in a state of doubt or denial. Their lack of yaqīn in the Hereafter is the root of their misguidance.

Modern & Comparative Lens

The quest for certainty has been a central project of Western philosophy, from Descartes’ “I think, therefore I am” to the logical positivists’ search for verifiable statements. The Islamic tradition distinguishes between different levels of certainty: knowledge based on reports (‘ilm al-yaqīn), knowledge based on seeing (‘ayn al-yaqīn), and knowledge based on direct experience (ḥaqq al-yaqīn). The goal of the spiritual path is to move from the first level to the higher ones.

Practical Reflection & Application

This concept encourages us to seek a faith that is not based on blind following, but on a deep and abiding certainty built through reflection, study, and spiritual practice. It prompts us to engage with the signs of God in the Quran and in the world around us until our belief is transformed into a firm conviction that informs and directs every aspect of our lives.

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70. Zulm (ظُلْم) – Wrongdoing / Injustice

Linguistic Root & Etymology

The root ظ-ل-م (Ẓā’-Lām-Mīm) means “darkness” (ẓulmah). From this comes the concept of ẓulm, which is injustice or wrongdoing. The connection is that injustice is to place something in the wrong place, to deny a right, or to transgress a proper limit, thereby moving from the light of justice into the darkness of error. Ẓulm can be idolatry (injustice to God), oppression (injustice to others), or sin (injustice to oneself).

Classical Exegesis (Tafsir)

Injustice is the hallmark of the rejecters. Pharaoh and his people denied the signs “unjustly (ẓulman) and with haughtiness” (27:14). The Queen of Sheba, upon her conversion, recognizes her past error by stating, “My Lord, indeed I have wronged myself (ẓalamtu nafsī)” by worshipping the sun (27:44). This admission of her past self-wrongdoing is a critical step in her repentance and submission. The Surah concludes by warning that the outcome for those who commit ẓulm is utter ruin (27:52).

Thematic Context

Ẓulm is the fundamental moral failing that leads to destruction in the Surah’s narratives. It is the opposite of the justice (‘adl) and righteousness (ṣalāḥ) that the prophets call for. The ultimate injustice is shirk (polytheism), as it gives the rights of the Creator to created things. This primary injustice then leads to all other forms of injustice in society. The Surah is a testament to the fact that a system built on ẓulm is unsustainable and doomed to collapse.

Modern & Comparative Lens

The concept of justice as a foundational principle of a healthy society is universal. The Quranic concept of ẓulm provides a comprehensive theological framework for understanding injustice. It is not just a violation of a social contract, but a violation of a cosmic and divine order. This gives the struggle for justice a profound spiritual significance. The idea that sin is primarily an act of “wronging oneself” is also a deep psychological insight, as unethical actions ultimately harm the perpetrator’s own soul.

Practical Reflection & Application

The Queen of Sheba’s confession, “I have wronged myself,” is a model for sincere repentance. It teaches us to take personal responsibility for our mistakes. It encourages a daily self-audit to ensure we are not committing any form of ẓulm—in our relationship with God, in our dealings with other people, or in our treatment of our own selves. It is a call to live in the light of justice and to shun the darkness of wrongdoing.