Table Of Contents

Comprehensive Glossary & Vocabulary Guide For Surah Al-Naml

Delve into the meanings of Surah An-Naml (The Ant) with this comprehensive, with this comprehensive dictionary, glossary and vocabulary guide. As the 27th chapter, this surah is renowned for its detailed narratives of the prophets, especially the magnificent kingdom of Solomon, his wisdom, and his encounter with the Queen of Sheba (Bilqis). This vocabulary guide unpacks the rich Arabic terminology used in these stories, exploring central themes like knowledge (‘ilm), divine favor (faḍl), gratitude (shukr), and the signs (āyāt) of God in creation—from the humble ant to the hoopoe and the jinn. By analyzing the etymology, context, and tafsir of each word, readers can gain a deeper appreciation for the surah’s profound lessons on leadership, faith, and the ultimate sovereignty of Allah. Each entry goes beyond simple translation, offering:

Etymology & Root Word Analysis – tracing the origin and linguistic foundation of each term.

Morphology – exploring grammatical patterns and word structures.

Extended Semantic Range – uncovering shades of meaning and contextual depth.

Occurrences in Surah Al-Naml and the Qur’an – showing where and how frequently the term appears in Surah Al-Naml and elsewhere in the Qur’an.

Exegesis (Tafsir) – connecting classical scholarly interpretations for richer understanding.

Thematic Context – placing words within the broader themes and structure of Surah Al-Naml.

Modern & Comparative Lens – highlighting cross-cultural, linguistic, and contemporary insights.

Practical Reflection & Application – drawing lessons relevant to daily life and spirituality.

1. ‘Adhāb (عَذَاب) – Punishment / Torment

Linguistic Root & Etymology

Root: (ع ذ ب) ʿ-Dh-B

• Arabic Root: ع-ذ-ب
• Core Meaning: The root ʿayn-dhāl-bā’ (ع ذ ب) has a primary meaning related to sweet, palatable water (`’adhb`).
• Morphology & Derived Forms: `’Adhāb` (عَذَاب) is the noun form. Its connection to “punishment” is the removal of all sweetness and comfort, resulting in a state of continuous, severe affliction.
• Occurrences in Surah Al-Naml and in the whole Quran: The root appears twice in Surah An-Naml (27:5, 27:21). It is a frequent term, with the root appearing 356 times in the Qur’an.

Linguistic and Contextual Explanation: The term ‘Adhāb (عَذَاب) is not simply a punitive act, but a state of being deprived of all that is pleasant (`’adhb`), leaving only affliction. This linguistic contrast is powerful. In Surah An-Naml, Solomon threatens the hoopoe with a “severe `adhāb`” (27:21), establishing a principle of justice and accountability within his kingdom. On a grander scale, the surah describes the “worst punishment” (`sū’u l-‘adhāb`, 27:5) awaiting those who deny the Hereafter. The term frames divine retribution not as arbitrary anger, but as the inevitable consequence of choosing a path that leads away from all spiritual “sweetness” and comfort.

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.

2. Al-‘Arsh (ٱلْعَرْش) – The Throne

Linguistic Root & Etymology

Root: (ع ر ش) ʿ-R-Sh

• Arabic Root: ع-ر-ش
• Core Meaning: The root ʿayn-rā’-shīn (ع ر ش) means “to build a structure with a roof,” like a trellis for vines.
• Morphology & Derived Forms: From this, `Al-‘Arsh` (ٱلْعَرْش) comes to mean a throne, the ultimate seat of power and authority. It is used for royal thrones and for the divine Throne of God.
• Occurrences in Surah Al-Naml and in the whole Quran: The word `’arsh` is central to the Solomon narrative, appearing 5 times in Surah An-Naml. The root appears 32 times in the Qur’an.

Linguistic and Contextual Explanation: The ‘Arsh (عَرْش) is the central symbol of sovereignty in the story of Solomon and Sheba. The hoopoe describes the Queen as having an “`’arshun ‘aẓīm`” (a mighty throne, 27:23), symbolizing her worldly power. The central miracle is the translocation of this throne, a feat designed to demonstrate a higher form of power. By altering her own `’arsh` and placing it before her, Solomon proves that his authority, granted by the Lord of the ultimate `Al-‘Arsh`, is superior to hers. The throne becomes the pivot upon which her worldview shifts from material power to divine reality.

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.

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

Linguistic Root & Etymology

Root: (ف ض ل) F-Ḍ-L

• Arabic Root: ف-ض-ل
• Core Meaning: The root fā’-ḍād-lām (ف ض ل) means “to exceed,” “to be surplus,” “to be superior,” or “to be excellent.”
• Morphology & Derived Forms: `Faḍl` (فَضْل) is the verbal noun, referring to a gift given over and above what is deserved. It signifies grace, bounty, favor, or pure, unmerited generosity.
• Occurrences in Surah Al-Naml and in the whole Quran: The root is a key theme of the surah, appearing 4 times. The root appears 105 times in the Qur’an.

Linguistic and Contextual Explanation: The concept of Faḍl (فَضْل) is the lens through which the righteous prophets in Surah An-Naml view their blessings. David and Solomon, upon receiving knowledge, declare, “Praise be to Allah, who has favored us (`faḍḍalanā`)” (27:15). When Solomon’s army is assembled, he calls this a “`faḍlun mubīn`” (a clear bounty, 27:16). His immediate reaction to seeing the throne of Sheba before him is to declare, “`hādhā min faḍli rabbī`” (“This is from the bounty of my Lord,” 27:40). `Faḍl`, as something “extra” or unearned, frames all blessings not as entitlements but as pure gifts, making gratitude (`shukr`) the only logical and dignified response.

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.

4. Al-Ghayb (ٱلْغَيْب) – The Unseen

Linguistic Root & Etymology

Root: (غ ي ب) Gh-Y-B

• Arabic Root: غ-ي-ب
• Core Meaning: The root ghāyn-yā’-bā’ (غ ي ب) means “to be absent,” “hidden,” or “concealed.”
• Morphology & Derived Forms: `Al-Ghayb` (ٱلْغَيْب) is the verbal noun referring to all that is beyond the reach of human senses and perception. It is the Unseen, a hidden reality encompassing God, angels, the soul, and the future.
• Occurrences in Surah Al-Naml and in the whole Quran: This key theological term appears twice in Surah An-Naml (27:65, 27:75). The root appears 60 times in the Qur’an.

Linguistic and Contextual Explanation: Surah An-Naml systematically deconstructs any created being’s claim to knowing Al-Ghayb (الْغَيْبَ). It showcases extraordinary levels of delegated knowledge—Solomon understanding animals, the jinn’s power, a man with knowledge of the Scripture—and then culminates in the absolute declaration: “Say, ‘None in the heavens and earth knows the Unseen except Allah'” (27:65). This powerfully frames all created knowledge, no matter how miraculous, as limited and derived. The story of the jinn being unaware of Solomon’s death is a practical demonstration of this principle. Knowledge of `al-ghayb` is thus established as a unique and defining attribute of God’s absolute sovereignty.

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.

5. Al-Ḥamd (ٱلْحَمْدُ) – The Praise

Linguistic Root & Etymology

Root: (ح م د) Ḥ-M-D

• Arabic Root: ح-م-د
• Core Meaning: The root ḥā’-mīm-dāl (ح م د) signifies praise offered out of gratitude and reverence for the inherent good and praiseworthy qualities of the one being praised.
• Morphology & Derived Forms: `Al-Ḥamd` (ٱلْحَمْدُ), with the definite article, signifies all-encompassing, absolute praise, which is due to Allah alone for His perfection.
• Occurrences in Surah Al-Naml and in the whole Quran: `Al-Ḥamd` is a frame for the surah, appearing at key moments in 27:15, 27:59, and 27:93. The root appears 63 times in the Qur’an.

Linguistic and Contextual Explanation: The act of uttering Al-Ḥamd (الْحَمْدُ) is modeled as the proper response to divine favor (`faḍl`) and knowledge (`’ilm`). The surah opens its main narrative with David and Solomon saying, “Praise be to Allah, who has favored us…” (27:15). It concludes with God commanding the Prophet Muhammad, “And say, ‘Praise be to Allah…'” (27:93). This narrative framing establishes praise as the alpha and omega of the prophetic path. It is not a mere expression of thanks, but an act of recognizing God’s ultimate sovereignty and the source of all good, which is the foundation of `tawḥīd` (monotheism).

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.

6. Al-Jinn (ٱلْجِنّ) – The Jinn

Linguistic Root & Etymology

Root: (ج ن ن) J-N-N

• Arabic Root: ج-ن-ن
• Core Meaning: The root jīm-nūn-nūn (ج ن ن) means “to hide,” “to conceal,” or “to cover.”
• Morphology & Derived Forms: The `Jinn` (ٱلْجِنّ) are so named because they are a form of creation concealed from ordinary human sight. Other words from this root include `jannah` (a garden, which is concealed by foliage), `janīn` (a fetus), and `majnūn` (one whose mind is “covered”).
• Occurrences in Surah Al-Naml and in the whole Quran: The `Jinn` are central to Solomon’s story and appear in 27:17 and 27:39. The root appears 219 times in the Qur’an.

Linguistic and Contextual Explanation: The inclusion of the Jinn (الْجِنِّ) in Solomon’s army showcases the sheer scale and supernatural quality of his kingdom, a clear favor (`faḍl`) from God. Their power is demonstrated by the `’Ifrīt` from among them, who offers to bring the throne of Sheba in the blink of an eye. However, their story also serves to put them in their proper place. They are powerful, but they are subservient to a human prophet. More importantly, the story of Solomon’s death (narrated in Surah Saba) demonstrates their ignorance of the Unseen (`al-ghayb`). This powerfully refutes pre-Islamic Arabian beliefs that venerated or feared the jinn as semi-divine, all-knowing beings.

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.

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

Linguistic Root & Etymology

Root: (ق و ل) Q-W-L

• Arabic Root: ق-و-ل
• Core Meaning: The root qāf-wāw-lām (ق و ل) means “to say,” “to speak,” or “to utter.”
• Morphology & Derived Forms: `Al-Qawl` (ٱلْقَوْل) is the verbal noun, meaning a word, a saying, or a statement. In certain theological contexts, it refers to the decisive divine decree of punishment that comes into effect after all arguments are exhausted.
• Occurrences in Surah Al-Naml and in the whole Quran: The root is extremely frequent. This specific phrase, `waqa’a l-qawlu ‘alayhim`, appears in 27:82 and 27:85. The root itself appears 1722 times in the Qur’an.

Linguistic and Contextual Explanation: The phrase `waqa’a al-qawlu ‘alayhim` (“the Word has befallen them,” 27:82, 85) signifies a point of no return. Al-Qawl (الْقَوْلُ) here is the final, irreversible divine decree of judgment. Its “befalling” indicates that the time for debate and repentance is over; the evidence against the disbelievers is complete, and their fate is sealed. The emergence of the “Creature from the Earth” is the sign that this moment has arrived for humanity, a moment where their lack of certainty becomes the final, spoken verdict against them.

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.

8. An-Naml (ٱلنَّمْل) – The Ant(s)

Linguistic Root & Etymology

Root: (ن م ل) N-M-L

• Arabic Root: ن-م-ل
• Core Meaning: The root nūn-mīm-lām (ن م ل) is specific to ants.
• Morphology & Derived Forms: `An-Naml` (ٱلنَّمْل) is the noun (often collective) for ants. The feminine form `namlatun` refers to a single ant. The surah is named after this creature.
• Occurrences in Surah Al-Naml and in the whole Quran: The root appears twice, both times in Surah An-Naml (27:18).

Linguistic and Contextual Explanation: The story of An-Naml (النَّمْل), which gives the surah its name, is a profound lesson in humility and divine wonder. The narrative singles out one `namlah` (ant), who displays remarkable intelligence: it recognizes Solomon’s army, identifies them, understands their intent (“while they do not perceive”), and issues a clear command to its colony. This is not presented as a fable, but as a real event, a sign (`āyah`) of God’s power. Solomon’s response—a smile followed by a prayer of gratitude—models the humble reaction a powerful leader should have when confronted with the wisdom found in even the smallest of God’s creatures.

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.

9. Aslama (أَسْلَمَ) – To Submit

Linguistic Root & Etymology

Root: (س ل م) S-L-M

• Arabic Root: س-ل-م
• Core Meaning: The root sīn-lām-mīm (س ل م) signifies peace, soundness, safety, and submission.
• Morphology & Derived Forms: `Aslama` (أَسْلَمَ) is the fourth-form verb, meaning “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.
• Occurrences in Surah Al-Naml and in the whole Quran: This root is central, appearing 7 times in Surah An-Naml. The root appears 161 times in the Qur’an.

Linguistic and Contextual Explanation: The act of Aslama (أَسْلَمَتْ) is the spiritual climax of the story of the Queen of Sheba. After witnessing a series of undeniable proofs—the hoopoe’s knowledge, the noble letter, the rejection of her gift, the transportation of her throne, and the crystal palace—her journey from disbelief culminates in her famous declaration: `aslamtu ma’a sulaymāna lillāhi rabbi l-‘ālamīn` (“I submit with Solomon to Allah, Lord of the worlds,” 27:44). Her `islām` (submission) is portrayed as an intelligent, dignified, and logical conclusion based on overwhelming evidence, making her a model for the sincere seeker of truth.

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.

10. Āyah (آيَة) – Sign

Linguistic Root & Etymology

Root: (أ ي ي) A-Y-Y

• Arabic Root: أ-ي-ي
• Core Meaning: The root suggests a clear mark, sign, or piece of evidence.
• Morphology & Derived Forms: An Āyah (آيَة), with its plural Āyāt (آيَات), is a signpost pointing to a reality beyond itself. It is used for Quranic verses, natural phenomena, historical events, and prophetic miracles.
• Occurrences in Surah Al-Naml and in the whole Quran: The root is a major theme, appearing 10 times in Surah An-Naml. The root appears 382 times in the Qur’an.

Linguistic and Contextual Explanation: Surah An-Naml is a virtual gallery of Āyāt (آيَات). The term serves as the organizing principle of the surah’s arguments. Moses is sent with “nine clear signs” (`āyāt`, 27:12). The destruction of the Thamud’s homes becomes an `āyah` for those who know (27:52). The grand rhetorical questions in verses 60-64 all point to the creation of the heavens and earth as `āyāt`. The surah concludes with a promise that God “will show you His signs (`āyātihi`), and you will recognize them” (27:93). The overarching message is that the universe is not a silent, meaningless void, but a text saturated with signs pointing to its Author.

Classical Exegesis (Tafsir)

Surah An-Naml is a book of signs. Solomon is given miracles as signs. 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.

11. Balqīs (بِلْقِيس) – Bilqis

Linguistic Root & Etymology

Root: None (Proper Noun)

• Arabic Root: بِلْقِيس is the name given in Islamic tradition to the Queen of Sheba. The name itself does not appear in the Quranic text.
• Core Meaning: Her name is derived from extra-Quranic narratives, with uncertain etymology but of South Arabian origin.
• Occurrences in Surah Al-Naml and in the whole Quran: Her name does not appear in the Qur’an. She is referred to as “a woman” (`imra’atan`, 27:23).

Linguistic and Contextual Explanation: Though unnamed in the Qur’an, the character of the Queen of Sheba, known in tradition as Bilqīs (بِلْقِيس), is one of the most vividly drawn female figures in the scripture. The narrative focuses on her qualities: she possesses a “mighty throne” (power), she consults her assembly (wisdom), she tests Solomon with gifts (prudence), and she has the humility to recognize and submit to the truth when presented with clear proof. She is not a passive recipient of the message but an active, intelligent counterpart to Solomon, making her journey to `islām` (submission) a compelling model of rational conversion.

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.

12. Bushrā (بُشْرَىٰ) – Good Tidings

Linguistic Root & Etymology

Root: (ب ش ر) B-Sh-R

• Arabic Root: ب-ش-ر
• Core Meaning: The root bā’-shīn-rā’ (ب ش ر) relates to the skin (`basharah`), as good news makes the face (skin) light up with joy.
• Morphology & Derived Forms: `Bushrā` (بُشْرَىٰ) is the verbal noun meaning glad tidings or good news. The verb `bashshara` means to give good news.
• Occurrences in Surah Al-Naml and in the whole Quran: The word `bushrā` appears once in Surah An-Naml (27:2). The root appears 306 times in the Qur’an.

Linguistic and Contextual Explanation: By describing the Qur’an as “`hudan wa bushrā lil-mu’minīn`” (guidance and good tidings for the believers, 27:2), the surah immediately establishes its dual function. For everyone, it is guidance (`hudan`). But for those whose hearts are open to faith, its message is experienced as `bushrā`—a source of profound joy and hope. The linguistic link to a radiant face captures the transformative effect of the divine message on the believer. The good news of God’s mercy, His promises of reward, and His ultimate victory are a spiritual delight that illuminates the soul.

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.

13. Dābbah (دَآبَّة) – Creature / Moving Animal

Linguistic Root & Etymology

Root: (د ب ب) D-B-B

• Arabic Root: د-ب-ب
• Core Meaning: The root dāl-bā’-bā’ (د ب ب) means “to creep,” “to crawl,” or “to move slowly.”
• Morphology & Derived Forms: `Dābbah` (دَآبَّة) is the active participle, referring to any living, moving creature that walks or creeps on the earth. It is used for animals, and sometimes more broadly for all living beings.
• Occurrences in Surah Al-Naml and in the whole Quran: The term `dābbah` appears in a famous eschatological verse, 27:82. It does not appear in 27:14; this was a mistake in the prompt text. The reference to the termite is from Surah Saba (34:14), not An-Naml. The word `dābbah` in 27:82 is the key occurrence. The root appears 18 times in the Qur’an.

Linguistic and Contextual Explanation: The surah famously speaks of a Dābbah (دَابَّةً) that will emerge “from the earth” at the end of time (27:82). This “moving creature” will speak to humanity, confirming that people had no certainty in God’s signs. This is an `āyah` (sign) of the highest order. Its ability to speak reverses the natural order and serves as a final, undeniable proof at a time when faith has become weak. The word `dābbah` connects this great eschatological sign to the broader category of God’s earthly creatures, showing that just as an ant could speak by God’s will, so too can another creature at the end of time to deliver a final verdict.

Classical Exegesis (Tafsir)

This word appears in the eschatological “Creature from the Earth” (dābbat al-arḍ) in verse 82, a sign of the Last Day that will speak to people. Another famous `dabbah` from Islamic tradition, referenced by commentators in the story of Solomon, is the “creature of the earth” (a termite or woodworm) in Surah Saba 34:14, which 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 `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 (the termite) 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.

14. Dāwūd (دَاوُۥد) – David

Linguistic Root & Etymology

Root: None (Proper Noun)

• Arabic Root: دَاوُۥد is the Arabic form of “David,” of Hebrew origin, meaning “beloved.”
• Morphology & Derived Forms: It is the proper name of the revered prophet and king of ancient Israel.
• Occurrences in Surah Al-Naml and in the whole Quran: The name Dāwūd appears once in Surah An-Naml (27:15). It appears 16 times in the Qur’an.

Linguistic and Contextual Explanation: The narrative of Surah An-Naml’s central section begins by mentioning Dāwūd (لِدَاوُودَ) and Solomon together (27:15). David’s inclusion establishes a crucial theme of spiritual and prophetic inheritance. The extraordinary `faḍl` (bounty) given to Solomon is grounded in a legacy of divine favor that began with his father. Their joint statement, “Praise be to Allah, who has favored us…” models the correct response to receiving such a legacy. David sets the stage as a model of the grateful prophet-king, a foundation upon which the even grander story of Solomon is built.

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.

15. Fasiqīn (فَٰسِقِينَ) – Transgressors / Corrupt Ones

Linguistic Root & Etymology

Root: (ف س ق) F-S-Q

• Arabic Root: ف-س-ق
• Core Meaning: The root fā’-sīn-qāf (ف س ق) means for something to “come out” of its proper place, like a date bursting from its skin.
• Morphology & Derived Forms: A `fāsiq` is one who has “broken out” of the circle of obedience to God’s commands. `Fasiqīn` (فَٰسِقِينَ) is the plural. It signifies those who are openly corrupt, disobedient, and transgress divine law.
• Occurrences in Surah Al-Naml and in the whole Quran: The term is used to describe Pharaoh’s people (`qawman fāsiqīn`) in 27:12. The root appears 54 times in the Qur’an.

Linguistic and Contextual Explanation: When God commissions Moses to go to Pharaoh, He explicitly identifies his destination as a `qawman fāsiqīn`—a “transgressing people.” The word `fāsiq`, from the root for “bursting out,” perfectly captures their state. They had not just made a mistake; they had completely broken out of the bounds of divine law and basic morality. Their `fisq` (transgression) was comprehensive, encompassing their `shirk`, their `ẓulm` (injustice) in enslaving the Israelites, and their obedience to an arrogant tyrant. This diagnosis frames Moses’s mission as a necessary intervention to confront a society in open rebellion against all moral order.

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.

16. Fawj (فَوْج) – Troop / Group

Linguistic Root & Etymology

Root: (ف و ج) F-W-J

• Arabic Root: ف-و-ج
• Core Meaning: The root fā’-wāw-jīm (ف و ج) means “to proceed in a group” or “to enter in droves.”
• Morphology & Derived Forms: A `Fawj` (فَوْج) is a company, troop, regiment, or a large group of people moving together in an organized manner. Its plural is `afwāj`.
• Occurrences in Surah Al-Naml and in the whole Quran: The root appears as the singular `fawjun` (27:83) and in the background of the verb `yūza’ūna` (“kept in rows,” 27:17). The root appears 8 times in the Qur’an.

Linguistic and Contextual Explanation: The term Fawj (فَوْجٌ) is used with powerful contrast in the surah. In this life, Solomon’s army is described as being organized `fawjan fawjan` (in troops) and “kept in orderly ranks” (`yūza’ūna`). In the Hereafter, the roles are reversed. It is the deniers who will be gathered from every nation into a `fawj` (a troop) to be judged, and they too will be “kept in ranks” (`yūza’ūna`, 27:83), not in a parade of power, but in a humiliating procession towards their reckoning. This linguistic parallel creates a stark contrast between the disciplined order of the righteous in this life and the enforced, humiliating order of the wicked in the next.

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.

17. Hada (هَدَى) – To Guide

Linguistic Root & Etymology

Root: (ه د ي) H-D-Y

• Arabic Root: ه-د-ي
• Core Meaning: The root hā’-dāl-yā’ (ه د ي) means “to guide,” “to show the way,” or “to lead someone on the right path.”
• Morphology & Derived Forms: `Hada` (هَدَى) is the verb “to guide.” Its nouns, `hidāyah` and `hudā`, refer to the guidance itself.
• Occurrences in Surah Al-Naml and in the whole Quran: The root is a core theme of the surah, appearing 5 times. It is one of the most frequent roots, appearing 316 times in the Qur’an.

Linguistic and Contextual Explanation: The concept of Hidāyah (Guidance) is the central purpose of the prophetic mission in Surah An-Naml. The Qur’an itself is introduced as `hudan` (guidance, 27:2). The hoopoe critiques the people of Sheba because Satan has barred them from the path “so they are not guided” (`fā-hum lā yahtadūn`, 27:24). Solomon’s entire project is an attempt to guide them. The narrative culminates in the queen’s test of her own `hidāyah`: she says Solomon `yahdiyanī` (“guides me”) to her throne and ultimately she finds her way to God. The surah frames the world as a place where divine guidance is offered and the wise are those who accept it.

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.

18. Hadīyah (هَدِيَّة) – Gift / Present

Linguistic Root & Etymology

Root: (ه د ي) H-D-Y

• Arabic Root: ه-د-ي
• Core Meaning: The root hā’-dāl-yā’ (ه د ي) also means “to guide.” A `hadīyah` (هَدِيَّة) is a gift or present, so named because it “guides” affection from the giver to the receiver.
• Morphology & Derived Forms: `Hadīyah` is the noun for a gift intended to foster goodwill.
• Occurrences in Surah Al-Naml and in the whole Quran: The word `hadīyatin` appears once in Surah An-Naml (27:35). The root (same as for “guidance”) appears 316 times in the Qur’an.

Linguistic and Contextual Explanation: The hadīyah (بِهَدِيَّةٍ) sent by the Queen of Sheba is a pivotal plot device. The word’s link to `hidāyah` (guidance) is ironic. She sends a worldly `hadīyah` as a political tool to test Solomon. His rejection of this gift becomes the very means of her `hidāyah`. He is not interested in her material presents because the gifts (`faḍl`) he has received from God are far superior. By refusing the material gift, he guides her towards the spiritual truth, showing that his mission is one of guidance, not greed.

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.

19. Hudhud (هُدْهُد) – Hoopoe

Linguistic Root & Etymology

Root: None (Onomatopoeic Proper Noun)

• Arabic Root: The name هُدْهُد is not derived from a verbal root but is likely onomatopoeic, mimicking the bird’s distinctive call.
• Morphology & Derived Forms: `Hudhud` is the specific Arabic name for the Hoopoe bird, known for its distinctive crown of feathers.
• Occurrences in Surah Al-Naml and in the whole Quran: The name `al-hudhud` appears once in Surah An-Naml (27:20).

Linguistic and Contextual Explanation: The Hudhud (الْهُدْهُدَ) is not merely a background character but a pivotal agent in the narrative of Solomon. It is a remarkable portrayal of an animal with intelligence, a sense of theological purpose (offended by `shirk`), courage (approaching a monarch unannounced), and eloquence (delivering “certain news”). The hoopoe serves as a divine instrument, expanding Solomon’s knowledge and initiating the process that will lead to the guidance of an entire kingdom. The story uses this seemingly minor creature to deliver major lessons on wisdom, responsibility, and God’s ability to work through any part of His creation.

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.

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

Linguistic Root & Etymology

Root: (ع ف ر) ʿ-F-R

• Arabic Root: ع-ف-ر
• Core Meaning: The root ʿayn-fā’-rā’ (ع ف ر) has connotations of “dust,” as well as cunning, rebellion, strength, and maliciousness.
• Morphology & Derived Forms: An `’Ifrīt` (عِفْرِيت) is an intensive adjectival noun for a type of jinn that is exceedingly strong, powerful, and resourceful. It is a descriptive title rather than a species.
• Occurrences in Surah Al-Naml and in the whole Quran: The term appears once in the entire Qur’an, in Surah An-Naml (27:39).

Linguistic and Contextual Explanation: The introduction of the ‘Ifrīt (عِفْرِيتٌ) from among the jinn serves a crucial narrative purpose: to establish a hierarchy of power. The `ifrit` represents the zenith of the jinn’s physical power, making a boastful claim to bring the queen’s throne through brute force and speed (“before you rise from your place”). This remarkable offer, however, is immediately upstaged by “one who had knowledge from the Scripture,” who brings the throne in the “twinkling of an eye.” This contrast demonstrates the surah’s core theme that spiritual power, derived from divine knowledge (`’ilm`), is infinitely superior to even the most formidable supernatural physical power.

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.

21. Ilāh (إِلَٰه) – Deity / God

Linguistic Root & Etymology

Root: (أ ل ه) A-L-H

• Arabic Root: أ-ل-ه
• Core Meaning: The root hamza-lām-hā’ (أ ل ه) means “to worship,” “to adore,” or “to turn to for protection.”
• Morphology & Derived Forms: An `Ilāh` (إِلَٰه) is any entity taken as an object of worship. `Allāh` is “The God” (`Al-Ilāh`), the one and only being truly worthy of worship. Its plural is `ālihah`.
• Occurrences in Surah Al-Naml and in the whole Quran: The word is the focus of verses 27:60-64, appearing 5 times. The root itself appears over 2800 times.

Linguistic and Contextual Explanation: The relentless rhetorical question, “A-‘ilāhun ma’a Allāh?” (أَإِلَٰهٌ مَعَ اللَّهِ)—”Is there any deity along with Allah?”—forms the powerful, percussive core of the surah’s final argument. After presenting an undeniable sign of God’s exclusive power (creation, sustenance, guidance), this question challenges the listener’s most basic theological assumption. The term `ilāh`, meaning any object of worship, is shown to be utterly empty for any being besides Allah, who alone holds the power. The repetition is designed to dismantle the intellectual foundations of `shirk` and lead the rational mind to the inescapable conclusion of `tawḥīd`.

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.

22. ‘Ilm (عِلْم) – Knowledge

Linguistic Root & Etymology

Root: (ع ل م) ʿ-L-M

• Arabic Root: ع-ل-م
• Core Meaning: The root ʿayn-lām-mīm (ع ل م) means “to know,” “to be aware,” “to perceive,” or “to have knowledge.”
• Morphology & Derived Forms: `’Ilm` (عِلْم) is a comprehensive term for knowledge, from basic information to deep understanding. `Al-‘Alīm` is a name of God, The All-Knowing.
• Occurrences in Surah Al-Naml and in the whole Quran: This is a major theme, and the root appears 12 times in the surah. It is one of the most frequent roots in the Qur’an, appearing 854 times.

Linguistic and Contextual Explanation: Knowledge, or ‘Ilm (عِلْمًا), is the currency of power and the basis of true faith in Surah An-Naml. The narrative begins by establishing that David and Solomon were given `’ilm` (27:15). Solomon’s wisdom is not political cunning, but divinely granted `ilm`. The contest to bring the throne is won not by the jinn with raw power, but by the one with “`ilm` from the Scripture” (27:40). This establishes a clear hierarchy: knowledge is superior to physical and even supernatural power. The ultimate `ilm`, however, belongs only to God, who alone knows the unseen, a fact that humbles even Solomon’s miraculous knowledge.

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.

23. Islām (إِسْلَام) – Submission

Linguistic Root & Etymology

Root: (س ل م) S-L-M

• Arabic Root: س-ل-م
• Core Meaning: The root sīn-lām-mīm (س ل م) means “to be at peace,” “sound,” “safe,” and “to submit.”
• Morphology & Derived Forms: `Islām` (إِسْلَام) is the verbal noun of the fourth form `aslama`, which means “to submit or surrender oneself.” Thus, `Islām` is the act of achieving peace and safety (`salām`) through willful submission to the one God.
• Occurrences in Surah Al-Naml and in the whole Quran: This concept is the climax of the narrative and appears throughout in related forms. The root appears 7 times in this surah. The root appears 161 times in the Qur’an.

Linguistic and Contextual Explanation: The journey of the Queen of Sheba is a journey to the state of Islām (الْإِسْلَام). Her final declaration is not merely an adoption of a new religion, but a profound personal surrender: “I have wronged myself, and I submit (`aslamtu`) with Solomon to Allah, Lord of the worlds” (27:44). This demonstrates that `islām` is not a submission to a human leader, but a submission `with` a leader to the universal Lord. The root meaning of “peace” (`salām`) is also significant; her submission is what finally resolves the political conflict and brings her personal spiritual peace.

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.

24. Iḍṭarra (ٱضْطُرَّ) – To Be in Desperate Need / Constrained

Linguistic Root & Etymology

Root: (ض ر ر) Ḍ-R-R

• Arabic Root: ض-ر-ر
• Core Meaning: The root ḍād-rā’-rā’ (ض ر ر) means “to harm,” “to afflict,” or “to be in a state of distress” (`ḍurr`).
• Morphology & Derived Forms: `Iḍṭurra` (ٱضْطُرَّ) is the passive verb of the eighth form. It means “to be driven by dire necessity,” “to be afflicted,” or “to be constrained by distress.” The active participle `muḍṭarr` refers to the one in this desperate state.
• Occurrences in Surah Al-Naml and in the whole Quran: The participle `al-muḍṭarra` is the focus of verse 27:62. The root appears 74 times in the Qur’an.

Linguistic and Contextual Explanation: The figure of “the desperate one” (al-muḍṭarr, 27:62) is presented as a universal sign of God’s mercy. A `muḍṭarr` is someone whom `ḍurr` (harm) has afflicted to the point where they are completely constrained, with all worldly supports having failed them. The verse asks, “Who responds to the `muḍṭarr` when he calls Him…?” The argument is that in this moment of pure, desperate sincerity—when all `shirk` and arrogance have been stripped away—the human `fiṭrah` instinctively calls out to the one true God, and God, in His mercy, responds. This universal human experience of crisis is a proof of God’s existence and compassion.

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.

25. Jāhilūn (جَٰهِلُون) – The Ignorant

Linguistic Root & Etymology

Root: (ج ه ل) J-H-L

• Arabic Root: ج-ه-ل
• Core Meaning: The root jīm-hā’-lām (ج ه ل) signifies ignorance, foolishness, or acting in a reckless and intemperate manner.
• Morphology & Derived Forms: `Jahl` is ignorance. A `jāhil` is an ignorant person. `Jāhilūn` (جَٰهِلُون) is the plural. In the Qur’an, this is not a lack of IQ, but a moral and spiritual ignorance—a foolish disregard for consequences. The verb form is `tajhalūna`.
• Occurrences in Surah Al-Naml and in the whole Quran: The root appears as the verb `tajhalūna` (“you act ignorantly”) in Surah An-Naml (27:55). The root appears 26 times in the Qur’an.

Linguistic and Contextual Explanation: Prophet Lut diagnoses the sin of his people not as a mere desire, but as an act of profound ignorance (`tajhalūna`). The term Jahl (جَهْل) here does not imply they didn’t know their actions were wrong. Rather, it denotes a foolishness and a reckless disregard for the natural order, divine law, and the severe consequences (`’adhāb`) of their actions. It is a willed ignorance, a choice to prioritize immediate, base desire over wisdom and guidance. This contrasts with the knowledge (`’ilm`) and wisdom (`ḥikmah`) that define the path of the prophets.

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.

26. Junūd (جُنُود) – Soldiers / Hosts

Linguistic Root & Etymology

Root: (ج ن د) J-N-D

• Arabic Root: ج-ن-د
• Core Meaning: The root jīm-nūn-dāl (ج ن د) means “to gather” or “to mobilize” an army.
• Morphology & Derived Forms: `Junūd` (جُنُود) is the plural of `jund`, meaning soldiers, an army, or hosts of followers organized for a purpose.
• Occurrences in Surah Al-Naml and in the whole Quran: The word `junūduhu` (his hosts) appears in 27:17. The root appears 28 times in the Qur’an.

Linguistic and Contextual Explanation: The army of Solomon is described with the majestic term Junūd (جُنُودُهُ). What makes his `junūd` unique is its composition: “jinn, and men, and birds” (27:17). This supernatural army, marching in disciplined ranks (`yūza’ūna`), is the ultimate symbol of the worldly power and dominion (`mulk`) granted to Solomon as a divine favor (`faḍl`). Yet, the narrative immediately uses this display of overwhelming power to teach a lesson in humility, as this entire host is brought to a halt by the speech of a single ant. The story shows that the true value of his army was not its power, but the wisdom and gratitude with which it was led.

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.

27. Karīm (كَرِيم) – Noble / Generous

Linguistic Root & Etymology

Root: (ك ر م) K-R-M

• Arabic Root: ك-ر-م
• Core Meaning: The root kāf-rā’-mīm (ك ر م) conveys meanings of nobility, generosity, honor, and excellence.
• Morphology & Derived Forms: `Karīm` (كَرِيم) is an adjective describing something of high value, excellent in its kind, and noble. `Al-Karīm` (The Most Generous) is one of God’s names.
• Occurrences in Surah Al-Naml and in the whole Quran: The word appears as `karīm` (27:29) and `Karīm` (27:40). The root appears 48 times in the Qur’an.

Linguistic and Contextual Explanation: The adjective Karīm (كَرِيمٌ) is used by the Queen of Sheba to describe Solomon’s letter, “`kitābun karīm`” (a noble letter, 27:29). This choice of word reveals her own wisdom and discernment. She recognizes the letter’s “nobility” not from a fancy seal, but from its content: it begins in the name of a merciful God, and its demand is authoritative yet calls to a higher moral purpose (`Allā ta’lū ‘alayya wa-`tūnī muslimīn`). This contrasts with the self-aggrandizing demands of typical earthly kings. Later, Solomon describes God as `Rabbī… Karīm`, my Lord is… Generous (27:40), linking the nobility of the message to the generosity of its ultimate source.

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.

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

Linguistic Root & Etymology

Root: (ك ت ب) K-T-B

• Arabic Root: ك-ت-ب
• Core Meaning: The root kāf-tā’-bā’ (ك ت ب) means “to write,” “to prescribe,” or “to decree.”
• Morphology & Derived Forms: `Kitāb` (كِتَٰب) is “something written,” referring to a letter, a book, or a scripture. It can also refer to God’s decree. `Al-Kitāb` is The Scripture.
• Occurrences in Surah Al-Naml and in the whole Quran: The word is central, appearing 5 times in the surah. The root appears 319 times in the Qur’an.

Linguistic and Contextual Explanation: The Kitāb (كِتَاب) functions as a vessel of truth and power in the surah. The narrative is framed by the Qur’an itself being the “`Kitābin Mubīn`” (a Clear Book). Within the story, a `kitābun karīm` (a noble letter) from Solomon becomes the instrument that initiates the Queen of Sheba’s guidance. Most powerfully, the throne is brought not by raw supernatural strength, but by one who had “`ilmun mina l-kitāb`” (“knowledge from the Scripture,” 27:40). This establishes a clear hierarchy: power derived from the divine `Kitāb` is greater than any other form of power, emphasizing the surah’s core theme of knowledge (`’ilm`).

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.

29. Kufr (كُفْر) – Ingratitude / Disbelief

Linguistic Root & Etymology

Root: (ك ف ر) K-F-R

• Arabic Root: ك-ف-ر
• Core Meaning: The root kāf-fā’-rā’ (ك ف ر) originally means “to cover” or “to conceal.”
• Morphology & Derived Forms: From this comes the dual meaning of `kufr` (كُفْر): to “cover” the truth of God (disbelief) and to “cover” or deny His blessings (ingratitude). A `kāfir` is one who engages in `kufr`.
• Occurrences in Surah Al-Naml and in the whole Quran: The root appears as the verb `akfuru` (am I ungrateful, 27:40) and as a general concept. The root appears 525 times in the Qur’an.

Linguistic and Contextual Explanation: In Surah An-Naml, kufr (كُفْر) is defined primarily through its opposite, `shukr` (gratitude). Solomon’s test is whether he will be grateful (`ashkur`) or ungrateful (`akfur`). The two actions are presented as the fundamental choice for one who receives a blessing. To engage in `kufr` is not merely to be forgetful, but to actively “cover over” the divine source of the blessing, either by denying it, ignoring it, or attributing it to oneself. The story of the Queen of Sheba worshipping the sun is an act of `kufr`; it is an ingratitude that covers over the true Giver of light and life.

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.

30. Lūṭ (لُوط) – Lot

Linguistic Root & Etymology

Root: None (Proper Noun)

• Arabic Root: لُوط is the Arabic form of “Lot.” Its etymology is from ancient Semitic languages.
• Morphology & Derived Forms: It is the proper name of the prophet who was Abraham’s nephew.
• Occurrences in Surah Al-Naml and in the whole Quran: The story of `Lūṭ` is recounted in verses 27:54-58. His name appears once. It appears 27 times in total in the Qur’an.

Linguistic and Contextual Explanation: The story of Lūṭ (لُوطًا) is included in the surah’s prophetic gallery to provide a specific example of a `qawm` (people) destroyed for moral transgression rather than purely theological disbelief. His narrative serves as a stark warning about the consequences of a society that normalizes and publicly flaunts acts that are contrary to the natural order (`fiṭrah`). The destruction of his people with a “rain” (`maṭar`) of stones provides a grim contrast to the life-giving rain mentioned later in verse 27:63 as a sign of God’s mercy.

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.

31. Madīnah (مَدِينَة) – City

Linguistic Root & Etymology

Root: (د ي ن) D-Y-N

• Arabic Root: د-ي-ن
• Core Meaning: The root dāl-yā’-nūn (د ي ن) relates to law, judgment, and religion (`dīn`).
• Morphology & Derived Forms: A `Madīnah` (مَدِينَة) is a center of civilization where law (`dīn`) and social order prevail; a city or polity.
• Occurrences in Surah Al-Naml and in the whole Quran: The word `al-madīnati` appears once in Surah An-Naml (27:48). The root appears 103 times in the Qur’an.

Linguistic and Contextual Explanation: The use of Madīnah (الْمَدِينَةِ) in the story of Thamud is significant. The verse mentions that “in the city (`al-madīnah`) there was a band of nine” (27:48) who were spreading corruption. The `madīnah` should be a place of order and `dīn` (righteous law). The presence of this corrupting gang shows that the city’s moral and legal fabric has completely decayed from within. Their conspiracy to murder Prophet Salih is a final act that proves the `madīnah` has failed its function as a center of justice, thus sealing its fate.

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.”

32. Makr (مَكْر) – A Plot / A Scheme

Linguistic Root & Etymology

Root: (م ك ر) M-K-R

• Arabic Root: م-ك-ر
• Core Meaning: The root mīm-kāf-rā’ (م ك ر) means to plot, scheme, or devise a subtle or secret plan.
• Morphology & Derived Forms: `Makr` (مَكْر) is the verbal noun for a plot or scheme. It can be negative (cunning deception) or, when attributed to God, positive (a divine plan that overcomes the plots of the wicked).
• Occurrences in Surah Al-Naml and in the whole Quran: The root is a key term in the Salih narrative, appearing 4 times in Surah An-Naml. The root appears 43 times in the Qur’an.

Linguistic and Contextual Explanation: The story of Salih presents a powerful clash between human and divine Makr (مَكْرًا). The nine corrupt leaders “plotted a plot (`makarū makran`), and We planned a plan (`wa-makarnā makran`) while they did not perceive” (27:50). The use of the same word for both actions creates a stark comparison. Their `makr` was a treacherous, secret plan to murder. God’s `makr` was His subtle and overpowering divine strategy to bring about their destruction before their plot could succeed. The narrative teaches that human scheming is utterly insignificant and transparent before the all-encompassing knowledge and power of the divine plan.

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.

33. Manṭiq (مَنطِق) – Speech / Logic

Linguistic Root & Etymology

Root: (ن ط ق) N-Ṭ-Q

• Arabic Root: ن-ط-ق
• Core Meaning: The root nūn-ṭā’-qāf (ن ط ق) means “to speak” or “to utter.”
• Morphology & Derived Forms: `Manṭiq` (مَنطِق) is the noun for speech, language, or the system governing coherent speech, i.e., logic.
• Occurrences in Surah Al-Naml and in the whole Quran: The term `manṭiq aṭ-ṭayr` appears once in Surah An-Naml (27:16). The root appears 10 times in the Qur’an.

Linguistic and Contextual Explanation: Solomon’s declaration, “`ullimnā manṭiqa ṭ-ṭayr`” (“We have been taught the speech of the birds,” 27:16), is a claim to a unique and miraculous form of knowledge (`’ilm`). The word Manṭiq (مَنطِق) implies more than just mimicking sounds; it suggests an understanding of the language, grammar, and logic of another species. This miraculous gift is a key sign (`āyah`) of the divine favor (`faḍl`) upon Solomon, and it serves a practical purpose within his kingdom, allowing for a level of communication and harmony between different parts of creation that is unprecedented.

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.

34. Mubīn (مُّبِين) – Clear / Self-Explanatory

Linguistic Root & Etymology

Root: (ب ي ن) B-Y-N

• Arabic Root: ب-ي-ن
• Core Meaning: The root bā’-yā’-nūn (ب ي ن) means “to be clear,” “distinct,” or “separate.”
• Morphology & Derived Forms: `Mubīn` (مُّبِين) is the active participle of the fourth verb form `abāna`, “to make something clear.” Therefore, `mubīn` means something that is both inherently clear and makes other things clear.
• Occurrences in Surah Al-Naml and in the whole Quran: The word is a major descriptor in the surah, appearing 6 times. The root itself appears 525 times in the Qur’an.

Linguistic and Contextual Explanation: The adjective Mubīn (مُبِين) characterizes the nature of divine communication in the surah. The Qur’an itself is a “`Kitābin Mubīn`” (a Clear Book, 27:1). The bounty given to Solomon is a “`faḍlun mubīn`” (a Clear Bounty, 27:16). Solomon’s threat to the hoopoe is only valid if it fails to bring a “`sulṭānin mubīn`” (a Clear Authority, 27:21). The constant repetition emphasizes that God’s signs, revelation, and principles of justice are not obscure or ambiguous. Their truth is manifest and self-evident, placing the burden of responsibility on those who refuse to see what has been made clear.

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.

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

Linguistic Root & Etymology

Root: (ف س د) F-S-D

• Arabic Root: ف-س-د
• Core Meaning: The root fā’-sīn-dāl (ف س د) means “to be corrupt,” “rotten,” or “disordered.”
• Morphology & Derived Forms: `Mufsidīn` (مُفْسِدِينَ) is the plural active participle of the fourth form `afsada`, “to cause corruption.” The `mufsidīn` are those who actively work to spread mischief (`fasād`) and disrupt moral and social order.
• Occurrences in Surah Al-Naml and in the whole Quran: The root appears as `yufsidūna` (“who caused corruption”) and `lā yuṣliḥūn` (“and did not amend”) in 27:48. The root appears 50 times in the Qur’an.

Linguistic and Contextual Explanation: The nine `raḥṭ` (bands of men) in the city of Thamud are explicitly defined by their function: they were yufsidūna fī l-arḍ (“spreading corruption in the land”). They are the archetypal mufsidīn (مُفْسِدِينَ). Their corruption is active and relentless, as the verse adds the crucial detail, `wa lā yuṣliḥūn` (“and they did not reform/amend”). This shows that their nature was purely destructive. They were agents of `fasād` without any intention of bringing about `ṣalāḥ` (goodness, reform). This makes their complete destruction a just and fitting consequence for their role as spoilers of the earth.

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.

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

Linguistic Root & Etymology

Root: (س ل م) S-L-M

• Arabic Root: س-ل-م
• Core Meaning: The root sīn-lām-mīm (س ل م) means “to be at peace,” “safe,” “sound,” and “to submit.”
• Morphology & Derived Forms: `Muslimīn` (مُسْلِمِين) is the plural active participle of the verb `aslama`, “to submit.” A `muslim` is one who engages in `islām`—willful submission to God.
• Occurrences in Surah Al-Naml and in the whole Quran: This key term appears 4 times in Surah An-Naml (e.g., 27:31, 27:42, 27:81, 27:91). The root appears 161 times in the Qur’an.

Linguistic and Contextual Explanation: Being a Muslim (مُسْلِمِين) is the explicit goal of the prophetic call in Surah An-Naml. Solomon’s letter does not ask for tribute or political surrender, but for a spiritual reorientation: “come to me as `muslimīn`” (27:31). The Queen of Sheba, upon realizing the truth, uses this same framework to declare her faith. Finally, the Prophet Muhammad is commanded to declare his own mission: “I have been commanded… to be of the `muslimīn`” (27:91). This linguistic continuity frames the identity of a `muslim` not as a follower of a new, 7th-century religion, but as one who joins a timeless, universal state of submission to the Lord of all worlds.

Classical Exegesis (Tafsir)

The term appears at key junctures in the Surah. Solomon’s letter to the Queen of 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 to be “of the Muslims” (an akūna min al-muslimīn), confirming that his message is the same timeless call to submission.

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 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.

37. Mūsā (مُوسَىٰ) – Moses

Linguistic Root & Etymology

Root: None (Proper Noun)

• Arabic Root: مُوسَىٰ is the Arabic form of “Moses.”
• Morphology & Derived Forms: It is the proper name of the great prophet of the Children of Israel.
• Occurrences in Surah Al-Naml and in the whole Quran: The story of Moses opens the prophetic narratives, with his name appearing once (27:7). He is the most mentioned prophet in the Qur’an, appearing 136 times.

Linguistic and Contextual Explanation: The story of Mūsā (مُوسَىٰ) in Surah An-Naml is brief but foundational. It focuses on the moment of his commission at the burning bush. This encounter serves as the primary example of direct divine revelation (`waḥy`) and the bestowing of clear proofs (`burhān`) to a prophet. His narrative introduces the themes of divine signs (`āyāt`), the confrontation with tyranny (Pharaoh), and the arrogant rejection (`istikbār`) by a transgressing people (`qawman fāsiqīn`). This story sets the pattern for the prophetic struggles that follow in the surah.

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.

38. Naba’ (نَبَأ) – News / Information

Linguistic Root & Etymology

Root: (ن ب أ) N-B-A

• Arabic Root: ن-ب-أ
• Core Meaning: The root nūn-bā’-hamza (ن ب أ) means “to announce” or “to inform.”
• Morphology & Derived Forms: `Naba’` (نَبَأ) is not just any news; it is significant, important news, a great tiding, or a report of a momentous event. A prophet (`nabī`) is one who brings a great `naba’` from God.
• Occurrences in Surah Al-Naml and in the whole Quran: The word appears twice in Surah An-Naml (27:7, 27:22). The root appears 174 times in the Qur’an.

Linguistic and Contextual Explanation: The term Naba’ (نَبَأ) highlights the importance of the information being conveyed. Moses tells his family he hopes to bring them “`khabar`” (regular information), but he finds the Great News (`An-Naba’ al-‘Aẓīm`) of God’s presence. Later, the hoopoe uses an even more emphatic phrase when returning to Solomon, stating it has come with “`naba’in yaqīn`” (certain news). The choice of this weighty word signals to Solomon and the reader that what follows is not idle gossip but information of the highest political and spiritual significance, justifying the bird’s absence and initiating a major historical event.

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.

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

Linguistic Root & Etymology

Root: (ن ك ر) N-K-R

• Arabic Root: ن-ك-ر
• Core Meaning: The root nūn-kāf-rā’ (ن ك ر) means “to not know,” “to deny,” “to disapprove of,” or “to be unfamiliar with.”
• Morphology & Derived Forms: The command `Nakkirū` (نَكِّرُوا۟) is the second form, which is intensive/causative. It means “to make something unknown or unrecognizable,” i.e., to disguise or alter it.
• Occurrences in Surah Al-Naml and in the whole Quran: This command form appears once in the entire Qur’an, in Surah An-Naml (27:41). The root appears 37 times.

Linguistic and Contextual Explanation: Solomon’s command, Nakkirū laḥā ‘arshahā (“Disguise her throne for her,” 27:41), initiates a test of perception and wisdom. The verb `nakkirū` implies more than just a superficial change; it means to alter the throne so its identity becomes unfamiliar. The test is to see if the Queen can recognize the essential reality of her own throne despite the external alterations. This intelligent test of her `hidāyah` (guidance/reasoning) perfectly complements the previous test of raw power (transporting the throne). Her clever answer, “It is as though it were it,” demonstrates that she possesses the discernment needed to recognize truth, paving the way for her ultimate submission.

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.

40. Qaryah (قَرْيَة) – Town / Village

Linguistic Root & Etymology

Root: (ق ر ي) Q-R-Y

• Arabic Root: ق-ر-ي
• Core Meaning: The root qāf-rā’-yā’ (ق ر ي) means “to collect” or “to gather.”

   

• Morphology & Derived Forms: `Qaryah` (قَرْيَة) is a place where people are gathered, hence a village, town, or city. It often refers to the community of inhabitants as much as the physical location.
• Occurrences in Surah Al-Naml and in the whole Quran: The word appears twice in Surah An-Naml (27:34, 27:52). The root appears 57 times in the Qur’an.

Linguistic and Contextual Explanation: The Queen of Sheba’s astute political observation, “Indeed, kings, when they enter a qaryah (قَرْيَةً), they ruin it” (27:34), uses this word to signify a settled community or polity. Her statement serves to contrast the typical behavior of worldly conquerors with the actions of Solomon. Solomon’s goal is not to ruin her `qaryah`, but to guide it. In the story of Salih, the “houses” (`buyūtuhum`) of the wrongdoers in their `qaryah` are shown in ruins (27:52), a tangible fulfillment of the principle the Queen articulated. It proves that it is ultimately God’s law, not just human kings, that brings ruin to a corrupt `qaryah`.

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.

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

Linguistic Root & Etymology

Root: (ق ط ع) Q-Ṭ-ʿ

• Arabic Root: ق-ط-ع
• Core Meaning: The root qāf-ṭā’-ʿayn (ق ط ع) means “to cut” or “to sever.”
• Morphology & Derived Forms: From this, the verb metaphorically means to make a decisive judgment or “cut off” deliberation. `Qāṭi’īn` (قَاطِعِين) is the plural active participle. The feminine form `qāṭi’atan` appears in the verse.
• Occurrences in Surah Al-Naml and in the whole Quran: The term appears as `qāṭi’atan` (“one who decides”) in Surah An-Naml (27:32). The root appears 61 times in the Qur’an.

Linguistic and Contextual Explanation: The Queen of Sheba’s statement to her assembly, “`mā kuntu qāṭi’atan amran`” (“I am not one to decide an affair until you are present,” 27:32), is a masterful display of consultative leadership. The term qāṭi’atan (قَاطِعَةً), from the root “to cut,” signifies making a final, unilateral decision. Her refusal to be a lone “cutter” of policy stands in stark contrast to the autocratic style of tyrants like Pharaoh. This linguistic choice reveals her wisdom and humility, key virtues that make her receptive to guidance (`hidāyah`). She demonstrates that true authority does not need to be absolute.

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.

42. Qawm (قَوْم) – People / Nation

Linguistic Root & Etymology

Root: (ق و م) Q-W-M

• Arabic Root: ق-و-م
• Core Meaning: The root qāf-wāw-mīm (ق و م) means “to stand” or “to rise.”
• Morphology & Derived Forms: `Qawm` (قَوْم) is a people, nation, or tribe—a group that “stands” together as a social unit.
• Occurrences in Surah Al-Naml and in the whole Quran: The word is used frequently, appearing 10 times in this surah. The root is one of the most frequent in the Qur’an, appearing hundreds of times.

Linguistic and Contextual Explanation: The term Qawm (قَوْم) is used throughout the surah to denote the communities defined by their collective moral and spiritual “standing.” Moses is sent to a `qawm fāsiqīn` (a transgressing people). Salih and Lut are sent to their respective `qawm`. The `qawm` of Sheba is defined by its worship of the sun. The word emphasizes that these historical narratives are about the collective choices and destinies of peoples, not just their individual leaders. A people is judged by what it “stands for” in the face of divine guidance.

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.

43. Raht (رَهْط) – A Group / A Band

Linguistic Root & Etymology

Root: (ر ه ط) R-H-Ṭ

• Arabic Root: ر-ه-ط
• Core Meaning: The root relates to a small, cohesive group of men.
• Morphology & Derived Forms: `Rahṭ` (رَهْط) refers to a small group, clan, or faction, typically between three and ten men.
• Occurrences in Surah Al-Naml and in the whole Quran: The word appears once in Surah An-Naml (27:48). The root appears 11 times in the Qur’an.

Linguistic and Contextual Explanation: The destruction of the Thamud is explicitly linked to the actions of a specific Rahṭ (رَهْطٍ) of nine individuals. The word `rahṭ` implies a close-knit band or cabal. This specific detail shows that the corruption in the city was not just a general malaise but was driven by an organized, malevolent leadership. This small `rahṭ` acted as a cancerous cell, spreading `fasād` (corruption) and leading the entire `madīnah` (city) to its doom. Their secret plot to murder Salih is the final act that seals their fate.

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.

44. Rizq (رِزْق) – Provision / Sustenance

Linguistic Root & Etymology

Root: (ر ز ق) R-Z-Q

• Arabic Root: ر-ز-ق
• Core Meaning: The root rā’-zāy-qāf (ر ز ق) means “to provide for” or “to give sustenance.”
• Morphology & Derived Forms: `Rizq` (رِزْق) is the noun for all of God’s provisions: food, wealth, knowledge, etc. `Ar-Razzāq` is a divine name, The Great Provider.
• Occurrences in Surah Al-Naml and in the whole Quran: The root appears as the verb `yarzuqukum` in 27:64. The root appears 123 times in the Qur’an.

Linguistic and Contextual Explanation: In its culminating theological argument, the surah asks, “Who … provides for you (`yarzuqukum`) from the heaven and the earth?” (27:64). The verb yarzuqukum (يَرْزُقُكُمْ) makes the argument for `tawḥīd` personal and universal. The provision of `rizq`—the rain from the sky and the produce from the earth—is an undeniable, daily reality for every human being. The verse challenges the listener to rationally connect this experienced reality of receiving sustenance with the logical conclusion that the Giver of this `rizq` is the only one who deserves worship. It grounds abstract theology in the concrete reality of our daily bread.

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.

45. Rusul (رُسُل) – Messengers

Linguistic Root & Etymology

Root: (ر س ل) R-S-L

• Arabic Root: ر-س-ل
• Core Meaning: The root rā’-sīn-lām (ر س ل) means “to send.”
• Morphology & Derived Forms: `Rusul` (رُسُل) is the plural of `rasūl`, meaning “one who is sent.” It refers to a messenger or apostle, a prophet sent with a divine message. The plural `mursalīn` also appears.
• Occurrences in Surah Al-Naml and in the whole Quran: The root appears 5 times in Surah An-Naml. It appears 513 times in the Qur’an.

Linguistic and Contextual Explanation: The surah is structured around the stories of the Rusul (الرُّسُل), the divine messengers. God “sends” (`arsalnā`) Salih to his people (27:45). Solomon “sends” a letter with his winged messenger. The Queen of Sheba “sends” her messengers (`mursalūna`, 27:35) with a gift. The narrative contrasts the divine mission of God’s messengers, who are sent with guidance, and the worldly missions of human messengers, who are sent with political objectives. Ultimately, the story shows the triumph of the divine message over worldly diplomacy.

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.

46. Saba’ (سَبَأ) – Sheba

Linguistic Root & Etymology

Root: None (Proper Noun)

• Arabic Root: سَبَأ is a proper name for an ancient kingdom in Southern Arabia (modern-day Yemen).
• Morphology & Derived Forms: It refers to the Sabaean kingdom and its people.
• Occurrences in Surah Al-Naml and in the whole Quran: The name `Saba’` appears once in Surah An-Naml (27:22). It appears twice in total in the Qur’an.

Linguistic and Contextual Explanation: The kingdom of Saba’ (بِسَبَإٍ) is introduced to the narrative by the hoopoe, representing a world beyond Solomon’s immediate knowledge. The description of `Saba’` highlights a paradox: a civilization that has achieved immense material and political sophistication—ruled by a wise queen, possessing a great throne and everything (`kulli shay’`)—yet remains spiritually primitive, worshipping the sun. Their story becomes a case study in guidance, demonstrating how a nation blessed with worldly intelligence and power can be led to true faith through the wise and miraculous intervention of a prophet.

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.

47. Ṣāliḥ (صَٰلِح) – Salih

Linguistic Root & Etymology

Root: (ص ل ح) Ṣ-L-Ḥ

• Arabic Root: ص-ل-ح
• Core Meaning: The root ṣād-lām-ḥā’ (ص ل ح) means to be righteous, good, sound, suitable, or to amend and reform.
• Morphology & Derived Forms: The name `Ṣāliḥ` (صَٰلِح) means “Righteous One.” It reflects his character and his mission to call his people to righteousness (`ṣalāḥ`), the opposite of `fasād` (corruption).
• Occurrences in Surah Al-Naml and in the whole Quran: The name `Ṣāliḥ` appears once in Surah An-Naml (27:45). It appears 9 times in the Qur’an.

Linguistic and Contextual Explanation: The name of Prophet Ṣāliḥ (صَالِحًا) is linguistically and thematically linked to his mission. His name means “Righteous,” and he was sent to a people who were engaged in `fasād` (corruption). The narrative in Surah An-Naml (27:45-53) highlights this conflict between his call to reform (`ṣalāḥ`) and the determination of the corrupting band (`raḥṭ`) who “did not reform” (`lā yuṣliḥūn`). His very name stands in opposition to the moral state of his people, embodying the change he was calling them to.

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.

48. Sarḥ (صَرْح) – Lofty Palace / Edifice

Linguistic Root & Etymology

Root: (ص ر ح) Ṣ-R-Ḥ

• Arabic Root: ص-ر-ح
• Core Meaning: The root ṣād-rā’-ḥā’ (ص ر ح) means “to be clear,” “manifest,” or “pure.”
• Morphology & Derived Forms: `Sarḥ` (صَرْح) refers to a lofty structure, palace, tower, or grand edifice, often one with a large, open court or a smooth, polished (`ṣarīḥ`) surface.
• Occurrences in Surah Al-Naml and in the whole Quran: The word `aṣ-ṣarḥa` appears once in Surah An-Naml (27:44). The root appears 5 times in the Qur’an.

Linguistic and Contextual Explanation: The Sarḥ (الصَّرْحَ) is the setting for the final, decisive sign shown to the Queen of Sheba. The word’s root meaning of “clarity” is profoundly symbolic. The Queen is invited into this magnificent crystal edifice, and in that moment of visual confusion (mistaking glass for water), she experiences a moment of ultimate spiritual clarity. The `ṣarḥ`, a marvel of beauty and craftsmanship, is not just a palace; it is a final, clear (`ṣarīḥ`) argument that overwhelms her senses and intellect, leading her to admit her past wrongdoing (`ẓulm`) and declare her submission (`islām`).

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.

49. Shākirīn (شَاكِرِين) – The Grateful

Linguistic Root & Etymology

Root: (ش ك ر) Sh-K-R

• Arabic Root: ش-ك-ر
• Core Meaning: The root shīn-kāf-rā’ (ش ك ر) means “to be thankful,” “grateful,” or “to appreciate.” `Shukr` is gratitude.
• Morphology & Derived Forms: `Shākirīn` (شَاكِرِين) is the plural active participle of `shakara`. A `shākir` is one who is actively grateful. The form `ashkur` (I am grateful) also appears.
• Occurrences in Surah Al-Naml and in the whole Quran: This key theme appears 3 times in the surah (27:19, 27:40 [twice]). The root appears 75 times in the Qur’an.

Linguistic and Contextual Explanation: To be among the Shākirīn (الشَّاكِرِينَ), the grateful, is the ultimate test for Solomon. Upon seeing the throne appear before him, he immediately defines the event not as a display of his own power, but as a test “`li-abluwanī a-ashkuru am akfur`” (“to test me whether I am grateful or ungrateful,” 27:40). Solomon, who has everything, understands that the greatest spiritual challenge is not enduring hardship but enduring prosperity with gratitude. His prayer after hearing the ant (27:19) is a direct plea to God to `awzi’nī an ashkura` (“enable me to be grateful”), showing that true gratitude is itself a gift from God.

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 better relationships. 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.

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

Linguistic Root & Etymology

Root: (ش ع ر) Sh-ʿ-R

• Arabic Root: ش-ع-ر
• Core Meaning: The root shīn-ʿayn-rā’ (ش ع ر) means “to know,” “feel,” “perceive,” or “be aware of,” often in a subtle, intuitive way.
• Morphology & Derived Forms: `Shu’ūr` (شُعُور) is the faculty of perception or consciousness. The verb `yash’urūna` means “they perceive.”
• Occurrences in Surah Al-Naml and in the whole Quran: The root appears as `yash’urūna` (they do not perceive) twice in the surah (27:18, 27:65). The root appears 38 times in the Qur’an.

Linguistic and Contextual Explanation: The faculty of Shu’ūr (شُعُور)—subtle perception—is used to highlight the limits of awareness. The ant wisely notes that Solomon and his army might crush them “`wa-hum lā yash’urūn`” (“while they do not perceive,” 27:18), attributing no malice to them, only a lack of awareness of the tiny world at their feet. On a cosmic scale, the surah states that no one in creation has `shu’ūr` of when they will be resurrected (27:65). This powerfully frames all created consciousness as limited. We may perceive what is right in front of us, but our `shu’ūr` is blind to the ultimate realities of the `Ghayb` (Unseen), a domain known only to God.

Classical Exegesis (Tafsir)

The word is used in a very powerful context. When the ant warns its colony, it says that Solomon and his soldiers might crush them “while they do not perceive,” showing its wisdom. Later, and most significantly, the Surah concludes the discussion of the Unseen by stating that none in the heavens or earth knows it, “and they do not perceive when they will be resurrected” (27:65). This highlights the absolute limit of created consciousness.

Thematic Context

The limits of created perception is the final proof in the Surah that no being can share in God’s absolute knowledge. The jinn’s lack of perception about Solomon’s death is a practical example. This final verse generalizes the principle to all of creation, including angels and humankind, regarding the greatest of unseen events: the Hour. The theme serves to humble all claims to knowledge and directs all reliance to the All-Perceiving One.

Modern & Comparative Lens

This story is a profound statement on the limits of perception. The story of the jinn being unaware of Solomon’s death is a parable about the difference between information and true understanding. It highlights the fallibility of sensory perception as a guide to ultimate reality. The final verse on the timing of the resurrection affirms a core tenet of Abrahamic eschatology: knowledge of the end times belongs exclusively to God.

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.

51. Sulaymān (سُلَيْمَٰن) – Solomon

Linguistic Root & Etymology

Root: None (Proper Noun)

• Arabic Root: سُلَيْمَٰن is the Arabic form of “Solomon,” derived from the Hebrew “Shlomo,” related to “Shalom” (peace).
• Morphology & Derived Forms: It is the proper name of the great prophet-king, the son of David.
• Occurrences in Surah Al-Naml and in the whole Quran: `Sulaymān` is the central character, and his name appears 7 times in this surah. It appears 17 times in total in the Qur’an.

Linguistic and Contextual Explanation: In Surah An-Naml, Sulaymān (سُلَيْمَانُ) is the human embodiment of the surah’s ideals. His name, related to “peace” (`salām`), reflects the nature of his kingdom. He is the archetypal wise king who demonstrates that worldly power (`mulk`) and spiritual insight (`’ilm`) can coexist. The narrative arc showcases his perfect gratitude (`shukr`) for divine favors (`faḍl`), his wisdom in leadership, and his ultimate goal of using his immense power not for conquest but for `da’wah`—inviting humanity to `islām` (submission). He is the model of a servant tested with prosperity who passes his test magnificently.

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.

52. Sulṭān (سُلْطَان) – Authority / Proof

Linguistic Root & Etymology

Root: (س ل ط) S-L-Ṭ

• Arabic Root: س-ل-ط
• Core Meaning: The root sīn-lām-ṭā’ (س ل ط) means “to have power,” “to dominate,” or “to have authority.”
• Morphology & Derived Forms: `Sulṭān` (سُلْطَان) refers to power or dominion. It is also frequently used to mean a clear proof or a manifest argument, as a strong proof grants one “dominion” in a debate and provides a warrant of authority.
• Occurrences in Surah Al-Naml and in the whole Quran: The term appears as `sulṭānin mubīn` in 27:21. The root appears 37 times in the Qur’an.

Linguistic and Contextual Explanation: When Solomon finds the hoopoe missing, he demands that it return with a “`sulṭānin mubīn`” (“a clear authority,” 27:21). The word Sulṭān (سُلْطَانٍ) here means a legitimate warrant, a valid excuse, or a compelling proof for its absence. This small detail reveals Solomon’s character as a just ruler. He does not act on pure emotion or wield his power arbitrarily. He demands a reasoned justification. This establishes the principle that authority must be exercised based on clear proof and due process, a theme that pervades his interaction with Sheba.

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.

53. Sū’ (سُوٓء) – Evil / Harm

Linguistic Root & Etymology

Root: (س و أ) S-W-A

• Arabic Root: س-و-أ
• Core Meaning: The root sīn-wāw-hamza (س و أ) means “to be evil,” “bad,” “grievous,” “hateful,” or “harmful.”
• Morphology & Derived Forms: `Sū’` (سُوٓء) is the noun form, signifying evil, harm, misfortune, or anything that is distressing and vile. `Sayyi’ah` is an evil deed.
• Occurrences in Surah Al-Naml and in the whole Quran: The root appears 7 times in Surah An-Naml. The root appears 115 times in the Qur’an.

Linguistic and Contextual Explanation: The concept of Sū’ (سُوء) appears in several key contexts. The miracle of Moses’s hand is that it comes out “white without `sū’`” (27:12), meaning without any disease or harm. In verse 27:62, God is the one “who removes `as-sū’`” (the evil/harm) from the one in distress. The evil end (`sū’ā`) of the plotters among Thamud (27:52) is also mentioned. This frames `sū’` as a negative force—whether physical, spiritual, or circumstantial—that God alone has the ultimate power to prevent, remove, and enact as a just consequence for wrongdoing.

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 brings an “evil end” on the people. 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.

54. Ta’lamūn (تَعْلَمُونَ) – You Know

Linguistic Root & Etymology

Root: (ع ل م) ʿ-L-M

• Arabic Root: ع-ل-م
• Core Meaning: The root ʿayn-lām-mīm (ع ل م) means “to know.”
• Morphology & Derived Forms: `Ta’lamūn` (تَعْلَمُونَ) is the second-person plural present tense verb, “you all know.” It is often used rhetorically to appeal to the audience’s reason.
• Occurrences in Surah Al-Naml and in the whole Quran: The root is a major theme, appearing 12 times in this surah. The root appears 854 times in the Qur’an.

Linguistic and Contextual Explanation: The phrase Ta’lamūn (تَعْلَمُونَ) and its variants punctuate the surah’s arguments, challenging the audience to use their faculty of `ilm` (knowledge). In the series of rhetorical questions, some end with “`bal aktharuhum lā ya’lamūn`” (“but most of them do not know,” 27:61), suggesting that their disbelief is a form of ignorance. In contrast, David and Solomon praise God for the knowledge they have. The surah frames the path to faith as a journey of knowledge, challenging what “you think you know” and pointing to what you can and should know through reason and revelation.

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.

55. Tayr (طَيْر) – Birds

Linguistic Root & Etymology

Root: (ط ي ر) Ṭ-Y-R

• Arabic Root: ط-ي-ر
• Core Meaning: The root ṭā’-yā’-rā’ (ط ي ر) means “to fly.”
• Morphology & Derived Forms: `Ṭayr` (طَيْر) is a collective noun for birds or fowl. `Ṭā’ir` is a single bird.
• Occurrences in Surah Al-Naml and in the whole Quran: The word `aṭ-ṭayr` is central to Solomon’s story, appearing 3 times in Surah An-Naml. The root appears 40 times in the Qur’an.

Linguistic and Contextual Explanation: The Ṭayr (الطَّيْر) are a key component of Solomon’s miraculous kingdom. His hosts include a regiment of birds (`aṭ-ṭayr`, 27:17). He is taught their “speech” (`manṭiqa ṭ-ṭayr`, 27:16). He inspects the birds (`tafaqqada ṭ-ṭayr`, 27:20) and finds the hoopoe missing. This repeated mention of birds demonstrates the harmony between humankind and the natural world under a God-guided ruler. A bird, a creature often associated with freedom, is shown to be a willing and disciplined part of Solomon’s righteous army, symbolizing a state of primordial peace and order.

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.

56. Thamūd (ثَمُود) – The People of Thamud

Linguistic Root & Etymology

Root: None (Proper Noun)

• Arabic Root: ثَمُود is a proper name for an ancient Arabian tribe and does not have a native Arabic root.
• Morphology & Derived Forms: It refers to the historical people of the Prophet Salih.
• Occurrences in Surah Al-Naml and in the whole Quran: The story of `Thamūd` is recounted in verses 27:45-53. The name appears once. It appears 26 times in total in the Qur’an.

Linguistic and Contextual Explanation: The narrative of Thamūd (ثَمُودَ) serves as a key historical `āyah` (sign) in Surah An-Naml. Their story illustrates the theme of a society divided in its response to a prophet, with the `fitnah` (trial) separating the believers from a corrupt and powerful elite (the `rahṭ` of nine). The story focuses on the theme of `makr` (plotting), as the evil band conspires to murder Salih, only to be destroyed by a divine plot they did not perceive. Their destroyed homes (`buyūtuhum khāwiyatan`, 27:52) become a silent, lasting proof of the consequences of `ẓulm` (injustice).

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 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 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 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. 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.

57. ‘Uluww (عُلُوّ) – Haughtiness / Exaltation

Linguistic Root & Etymology

Root: (ع ل و) ʿ-L-W

• Arabic Root: ع-ل-و
• Core Meaning: The root ʿayn-lām-wāw (ع ل و) means “to be high,” “lofty,” or “exalted.”
• Morphology & Derived Forms: The verbal noun `’Uluww` (عُلُوّ) signifies height or loftiness. Morally, it means haughtiness, arrogance, or a tyrannical sense of self-exaltation. `Al-‘Alī` (The Most High) is a name of God.
• Occurrences in Surah Al-Naml and in the whole Quran: The root appears as `’uluwwan` (haughtiness) in 27:14 and in the prohibitive verb `ta’lū` (“be haughty”) in 27:31. The root appears 134 times in the Qur’an.

Linguistic and Contextual Explanation: The spiritual disease of ‘Uluww (عُلُوًّا) is the shared sin of the disbelievers in the surah. Pharaoh’s people reject the signs “`ẓulman wa-‘uluwwan`” (“unjustly and with haughtiness,” 27:14). Solomon’s letter to Sheba makes its central demand a rejection of this very sin: “`Allā ta’lū ‘alayya`” (“Do not be haughty over me,” 27:31) and instead come in submission. This frames the core conflict as one between divine authority and human arrogance. `Uluww` is the desire to place oneself “above” the truth, and it is the primary barrier to guidance.

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.

58. Yaqīn (يَقِين) – Certainty

Linguistic Root & Etymology

Root: (ي ق ن) Y-Q-N

• Arabic Root: ي-ق-ن
• Core Meaning: The root yā’-qāf-nūn (ي ق ن) means “to be clear,” “certain,” or “sure” after investigation.
• Morphology & Derived Forms: `Yaqīn` (يَقِين) is a state of knowledge free from all doubt; it is conviction. The verb `yūqinūna` means “they are certain.” `Istīqān` is the state of being inwardly certain.
• Occurrences in Surah Al-Naml and in the whole Quran: This key term appears 4 times in Surah An-Naml. The root appears 28 times in the Qur’an.

Linguistic and Contextual Explanation: The surah presents a spectrum of Yaqīn (يَقِين). The hoopoe returns with “`naba’in yaqīn`” (certain news), news that is verified and reliable. The Quran itself is guidance for a people “who are certain” (`yūqinūn`, 27:3). The tragedy of Pharaoh is that while his soul “was certain” (`istayqanat-hā`) of the truth of Moses’s signs, his arrogance (`’uluww`) prevented him from acknowledging it. The `dābbah` (creature) at the end of time will emerge because people “were not certain” (`lā yūqinūn`) of God’s signs. `Yaqīn` is thus not just mental assent, but a deep conviction that translates into submission.

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.

59. Ẓulm (ظُلْم) – Wrongdoing / Injustice

Linguistic Root & Etymology

Root: (ظ ل م) Ẓ-L-M

• Arabic Root: ظ-ل-م
• Core Meaning: The root ẓā’-lām-mīm (ظ ل م) means “darkness” (`ẓulmah`).
• Morphology & Derived Forms: From this comes `ẓulm` (ظُلْم), which is injustice or wrongdoing. Metaphorically, it is moving from the light of justice into the darkness of error. A `ẓālim` is a wrongdoer.
• Occurrences in Surah Al-Naml and in the whole Quran: The root appears 6 times in Surah An-Naml. It is a very frequent root, appearing 315 times in the Qur’an.

Linguistic and Contextual Explanation: In Surah An-Naml, Ẓulm (ظُلْم) is the underlying moral failure of those who reject God. Pharaoh’s people reject the signs “`ẓulman wa-‘uluwwan`” (“unjustly and with haughtiness,” 27:14). Their injustice is inextricably linked to their arrogance. The Queen of Sheba’s conversion is marked by her confession, “`innī ẓalamtu nafsī`” (“indeed, I have wronged myself,” 27:44). This is a profound admission. Her greatest `ẓulm` was not against her people, but against her own soul by worshipping the sun instead of its Creator. Repentance begins with acknowledging this self-inflicted `ẓulm`.

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.