Sūrat al-Naml
سورۃ النمل
Sūrat al-Naml (The Ant) — Sūra 27
Sūrat al-Naml was revealed in Mecca. It contains ninety-three (93) verses and seven (7) units of prostration (rukūʿāt).
طس
Ṭā Sīn
These are the ḥurūf al-muqaṭṭaʿāt — the detached letters whose ultimate meaning is known only to Allah and to His Messengerﷺ.
تِلْكَ آيَاتُ الْقُرْآنِ وَكِتَابٍ مُّبِينٍ
Tilka āyātu l-Qurʾāni wa-kitābin mubīn
"These are the verses of the Qurʾān and a clear Book." (al-Naml 27:1)
Translation: These are the verses of the Qurʾān, a manifest and luminous Scripture.
Commentary: Tilka — "those": a reference to the following verses or to the entire Qurʾān. Kitāb mubīn — a clear Book that makes the truth plain.
هُدًى وَبُشْرَىٰ لِلْمُؤْمِنِينَ
Hudan wa-bushrā li-l-muʾminīn
"A guidance and good tidings for the believers." (al-Naml 27:2)
Translation: It is guidance and glad tidings for the faithful.
Commentary: Hudā — guidance and right direction; bushrā — the good news and glad tidings for those who act upon its teachings.
الَّذِينَ يُقِيمُونَ الصَّلَاةَ وَيُؤْتُونَ الزَّكَاةَ وَهُم بِالْآخِرَةِ هُمْ يُوقِنُونَ
Alladhīna yuqīmūna l-ṣalāta wa-yuʾtūna l-zakāta wa-hum bi-l-ākhirati hum yūqinūn
"Those who establish the prayer, give the zakāh (alms-tax), and are certain of the Hereafter." (al-Naml 27:3)
Translation: Those who perform the prayer with regularity and devotion, give the zakāh, and hold firm conviction in the life to come.
Commentary: True faith does not consist merely in verbal profession. It manifests in three pillars mentioned here: the disciplined, punctual observance of ṣalāt (iqāmat al-ṣalāt); the payment of zakāh; and unshakeable certainty (yaqīn) regarding the Hereafter. These three are the outward and inward marks of the genuine believer.
إِنَّ الَّذِينَ لَا يُؤْمِنُونَ بِالْآخِرَةِ زَيَّنَّا لَهُمْ أَعْمَالَهُمْ فَهُمْ يَعْمَهُونَ
Inna lladhīna lā yuʾminūna bi-l-ākhirati zayyannā lahum aʿmālahum fa-hum yaʿmahūn
"Verily, those who do not believe in the Hereafter — We have made their deeds appear beautiful to them, so they wander blindly." (al-Naml 27:4)
Translation: Indeed, those who have no faith in the Hereafter — We have adorned their deeds in their own eyes, so they stumble about in confusion.
Commentary: This is the divine law (sunnat Allāh): when a person persistently refuses the truth of the Afterlife, Allah allows their vain deeds to appear attractive to them. They see their misguidance as wisdom and their heedlessness as cleverness, and so they wander lost (yaʿmahūn: to wander in perplexity, without direction).
أُولَٰئِكَ الَّذِينَ لَهُمْ سُوءُ الْعَذَابِ وَهُمْ فِي الْآخِرَةِ هُمُ الْأَخْسَرُونَ
Ulāʾika lladhīna lahum sūʾu l-ʿadhābi wa-hum fī l-ākhirati humu l-akhsarūn
"Those are the ones for whom the worst punishment awaits, and in the Hereafter they shall be the greatest losers." (al-Naml 27:5)
Translation: Such are the people for whom the most terrible torment is destined; and in the Hereafter they shall be the uttermost losers.
Commentary: The punishment described here is both in this world — through humiliation and ruin — and in the Hereafter. Al-akhsarūn — the superlative "greatest losers" — indicates that their loss exceeds every other form of loss, since they have forfeited the eternal for the transient.
وَإِنَّكَ لَتُلَقَّى الْقُرْآنَ مِن لَّدُنْ حَكِيمٍ عَلِيمٍ
Wa-innaka la-tulaqqā l-Qurʾāna min ladun ḥakīmin ʿalīm
"And indeed you receive the Qurʾān from the presence of One All-Wise, All-Knowing." (al-Naml 27:6)
Translation: And truly, O Prophetﷺ, this Qurʾān is bestowed upon you directly from One possessed of all wisdom and all knowledge.
Commentary: Tulaqqā — "you are made to receive": the passive form emphasises that the Prophetﷺis the recipient, not the author. The Qurʾān proceeds from divine wisdom (ḥikma) and divine knowledge (ʿilm), which is why its guidance is perfect and its commands flawless.
The Story of Mūsā (upon him be peace) and the Sacred Fire
إِذْ قَالَ مُوسَىٰ لِأَهْلِهِ إِنِّي آنَسْتُ نَارًا سَآتِيكُم مِّنْهَا بِخَبَرٍ أَوْ آتِيكُم بِشِهَابٍ قَبَسٍ لَّعَلَّكُمْ تَصْطَلُونَ
Idh qāla Mūsā li-ahlihī innī ānastu nāran sa-ātīkum minhā bi-khabarin aw ātīkum bi-shihābin qabasin laʿallakum taṣṭalūn
"When Mūsā said to his family: 'I have perceived a fire; I shall bring you news from it, or bring you a brand that you may warm yourselves.'" (al-Naml 27:7)
Translation: When Mūsā (upon him be peace) said to his household: "I have seen a fire. I will come to you with tidings from it, or I will bring you a burning firebrand so that you may warm yourselves."
Commentary: The commentators narrate that Mūsā (upon him be peace) was travelling with his family in the wilderness at night. He glimpsed a fire on the slope of the mountain and hoped to obtain either direction or warmth from it. This incident of Mūsā perceiving the light from afar, when his outward senses were focused on a single point of concern, is instructive for the spiritual path (taṣawwuf): when the human heart settles upon a single point of concentration and worldly preoccupations fall away, it becomes receptive to divine lights (anwār ilāhīya). Mūsā's heart was turned towards his family's need; yet at that moment the divine light manifested. Such is the grace of Allah — He reveals Himself to the servant at the moment of focused sincerity, nearer to him than the jugular vein.
فَلَمَّا جَاءَهَا نُودِيَ أَن بُورِكَ مَن فِي النَّارِ وَمَنْ حَوْلَهَا وَسُبْحَانَ اللَّهِ رَبِّ الْعَالَمِينَ
Fa-lammā jāʾahā nūdiya an būrika man fī l-nāri wa-man ḥawlahā wa-subḥāna llāhi rabbi l-ʿālamīn
"But when he came to it, a voice called out: 'Blessed is whoever is in the fire and whoever is around it, and glory be to Allah, Lord of all the worlds!'" (al-Naml 27:8)
Translation: Then when he arrived at the fire, a voice proclaimed: "Blessed is the one in the fire and all that surrounds it — and transcendent is Allah, Lord of all the worlds!"
Commentary: Būrika man fī l-nār — "blessed is whoever is in the fire": according to the scholars of tafsīr, this refers to the divine light that manifested as fire (al-nūr alladhī ẓahara bi-ṣūrat al-nār), and the blessedness of those in its vicinity. Subḥāna Allāh rabb al-ʿālamīn — this declaration of divine transcendence (tanzīh) is here to remind us that while the divine light appeared in a visible form, Allah Most Transcendent is beyond any such limitation. His majesty admits no comparison.
يَا مُوسَىٰ إِنَّهُ أَنَا اللَّهُ الْعَزِيزُ الْحَكِيمُ
Yā Mūsā innahu anā llāhu l-ʿazīzu l-ḥakīm
"O Mūsā! Verily, it is I — Allah, the All-Mighty, the All-Wise." (al-Naml 27:9)
Translation: "O Mūsā! Indeed it is I, Allah, the All-Powerful, the All-Wise."
Commentary: The self-disclosure of the divine name comes directly to Mūsā (upon him be peace): anā Allāh — "I am Allah." The two names that follow — al-ʿAzīz (the All-Mighty, the Irresistible) and al-Ḥakīm (the All-Wise) — provide him with assurance: the One who speaks is the Omnipotent whose commands cannot be resisted, and the All-Wise whose commission of Mūsā will be perfectly ordained.
وَأَلْقِ عَصَاكَ فَلَمَّا رَآهَا تَهْتَزُّ كَأَنَّهَا جَانٌّ وَلَّىٰ مُدْبِرًا وَلَمْ يُعَقِّبْ يَا مُوسَىٰ لَا تَخَفْ إِنِّي لَا يَخَافُ لَدَيَّ الْمُرْسَلُونَ
Wa-alqi ʿaṣāka fa-lammā raʾāhā tahtazzu ka-annahā jānnun wallā mudbiran wa-lam yuʿaqqib yā Mūsā lā takhaf innī lā yakhāfu ladayya l-mursalūn
"And cast down your staff!" When he saw it moving as if it were a serpent, he turned in flight and did not look back. "O Mūsā! Fear not; verily the messengers do not fear in My presence." (al-Naml 27:10)
Translation: "Now cast down your staff!" When Mūsā (upon him be peace) saw it writhing as though it were a serpent, he turned and fled and did not look back. Then the voice said: "O Mūsā, do not be afraid! In My presence, the Messengers know no fear."
Commentary: The staff (ʿaṣā) — an ordinary wooden rod — became an enormous serpent by divine command. This is among the signs (āyāt) granted to Mūsā. The human response of fear is natural; what distinguishes the Messenger is that divine reassurance immediately restores his composure. The phrase lā yakhāfu ladayya l-mursalūn — "the messengers do not fear in My presence" — is a station of intimacy (maqām al-uns): in the divine presence, fear is replaced by security and peace.
إِلَّا مَن ظَلَمَ ثُمَّ بَدَّلَ حُسْنًا بَعْدَ سُوءٍ فَإِنِّي غَفُورٌ رَّحِيمٌ
Illā man ẓalama thumma baddala ḥusnan baʿda sūʾin fa-innī ghafūrun raḥīm
"Save him who has wronged and then, after evil, replaces it with good — for I am All-Forgiving, All-Merciful." (al-Naml 27:11) [reconstructed]
Translation: "But whoever has wronged and then replaces evil with good — verily I am All-Forgiving, All-Merciful."
Commentary: This verse opens the door of repentance (tawba) and divine forgiveness to all. The person who has committed wrong but sincerely reforms is encompassed by the divine names al-Ghafūr (the Oft-Forgiving) and al-Raḥīm (the Ever-Merciful). Acceptance of good deeds and protection in the future are both Allah's own undertaking.
وَأَدْخِلْ يَدَكَ فِي جَيْبِكَ تَخْرُجْ بَيْضَاءَ مِنْ غَيْرِ سُوءٍ فِي تِسْعِ آيَاتٍ إِلَىٰ فِرْعَوْنَ وَقَوْمِهِ إِنَّهُمْ كَانُوا قَوْمًا فَاسِقِينَ
Wa-adkhil yadaka fī jaybika takhruj bayḍāʾa min ghayri sūʾin fī tisʿi āyātin ilā Firʿawna wa-qawmihi innahum kānū qawman fāsiqīn
"And insert your hand into your collar; it will emerge white without blemish — among nine signs to be shown to Pharaoh and his people. They have indeed been a people of wicked transgression." (al-Naml 27:12)
Translation: "And place your hand in your bosom; it will come forth radiant white, without any blemish. These are among the nine signs for Pharaoh and his people — verily they are a people given to wickedness and transgression."
Commentary: Two great miracles are given to Mūsā (upon him be peace) at the mount of the Sacred Valley: the staff turning into a serpent, and the luminous white hand. The "nine signs" (tisʿ āyāt) are enumerated by the scholars as: the staff, the radiant hand, the years of drought, the shortage of fruits, the flood, the locusts, the lice, the frogs, and the blood — all sent to Pharaoh and his people as evidence of divine power.
فَلَمَّا جَاءَتْهُمْ آيَاتُنَا مُبْصِرَةً قَالُوا هَٰذَا سِحْرٌ مُّبِينٌ
Fa-lammā jāʾathum āyātunā mubṣiratan qālū hādhā siḥrun mubīn
"But when Our signs came to them as clear evidence, they said: 'This is manifest sorcery.'" (al-Naml 27:13)
Translation: Yet when Our visible and illuminating signs came to them, they said: "This is nothing but plain sorcery."
وَجَحَدُوا بِهَا وَاسْتَيْقَنَتْهَا أَنفُسُهُمْ ظُلْمًا وَعُلُوًّا فَانظُرْ كَيْفَ كَانَ عَاقِبَةُ الْمُفْسِدِينَ
Wa-jaḥadū bihā wa-stayqanatāhā anfusuhum ẓulman wa-ʿulūwan fa-nẓur kayfa kāna ʿāqibatu l-mufsidīn
"They denied them, though their souls were inwardly convinced of them — out of wickedness and pride. So behold how the end of the corrupt came to be." (al-Naml 27:14)
Translation: They rejected these signs outright, even though in their hearts they were fully persuaded of their truth — out of sheer injustice and arrogance. Observe, then, what the final outcome of the corrupters was.
Commentary: This is one of the most profound psychological observations in the Qurʾān: wa-stayqanatāhā anfusuhum — "their own souls were fully certain of it." The denial of Pharaoh and his people was not a matter of genuine doubt; it was willful rejection driven by pride (ʿulūw) and oppression (ẓulm). When conviction exists in the heart but is suppressed by arrogance, the end is ruin.
The Story of Dāwūd and Sulaymān (upon them both be peace)
وَلَقَدْ آتَيْنَا دَاوُودَ وَسُلَيْمَانَ عِلْمًا وَقَالَا الْحَمْدُ لِلَّهِ الَّذِي فَضَّلَنَا عَلَىٰ كَثِيرٍ مِّنْ عِبَادِهِ الْمُؤْمِنِينَ
Wa-laqad ātaynā Dāwūda wa-Sulaymāna ʿilman wa-qālā l-ḥamdu li-llāhi lladhī faḍḍalanā ʿalā kathīrin min ʿibādihī l-muʾminīn
"And We surely gave knowledge to Dāwūd and Sulaymān, and they said: 'All praise be to Allah who has preferred us over many of His faithful servants.'" (al-Naml 27:15)
Translation: And We bestowed knowledge upon Dāwūd (upon him be peace) and Sulaymān (upon him be peace), and they said: "All praise belongs to Allah, who has granted us preference over many of His believing servants."
Commentary: The first quality mentioned in connection with these two great Prophets is ʿilm — knowledge. This places divine knowledge at the root of all that follows. Their response to this gift was immediate thanksgiving and praise (ḥamd), not pride. The truly learned know that knowledge is a bounty from Allah and respond with humility and gratitude.
وَوَرِثَ سُلَيْمَانُ دَاوُودَ وَقَالَ يَا أَيُّهَا النَّاسُ عُلِّمْنَا مَنطِقَ الطَّيْرِ وَأُوتِينَا مِن كُلِّ شَيْءٍ إِنَّ هَٰذَا لَهُوَ الْفَضْلُ الْمُبِينُ
Wa-waritha Sulaymānu Dāwūda wa-qāla yā ayyuhā l-nāsu ʿullumnā manṭiqa l-ṭayri wa-ūtīnā min kulli shayʾin inna hādhā la-huwa l-faḍlu l-mubīn
"And Sulaymān inherited from Dāwūd. He said: 'O people! We have been taught the speech of birds and have been given of everything. This is indeed a manifest favour.'" (al-Naml 27:16)
Translation: Sulaymān (upon him be peace) succeeded Dāwūd (upon him be peace) as his heir, and proclaimed: "O people! We have been granted knowledge of the language of birds, and We have been given of every needful thing. This is truly a manifest grace of Allah."
Commentary: The inheritance of Sulaymān from Dāwūd (upon them both be peace) was an inheritance of prophethood, knowledge, and righteous leadership — not merely material wealth. The Prophetﷺsaid:«نَحْنُ مَعْشَرَ الْأَنْبِيَاءِ لَا نُورَثُ مَا تَرَكْنَاهُ صَدَقَةٌ»— "We, the company of the prophets, are not inherited; what we leave is charity" (al-Bukhārī, Muslim). The heirs of the prophets are those who inherit their knowledge and spiritual state, not material goods. Manṭiq al-ṭayr — the language of birds — was a specific divine gift to Sulaymān (upon him be peace), enabling him to comprehend and communicate with all creatures. The exclamation inna hādhā la-huwa l-faḍlu l-mubīn — "this is a manifest favour" — is an expression of profound gratitude and recognition of divine grace.
وَحُشِرَ لِسُلَيْمَانَ جُنُودُهُ مِنَ الْجِنِّ وَالْإِنسِ وَالطَّيْرِ فَهُمْ يُوزَعُونَ
Wa-ḥushira li-Sulaymāna junūduhū mina l-jinni wa-l-insi wa-l-ṭayri fa-hum yūzaʿūn
"And there were gathered for Sulaymān his armies of jinn, men, and birds — and they were marshalled in ordered ranks." (al-Naml 27:17)
Translation: The forces of Sulaymān (upon him be peace) were assembled — his armies of jinn, humankind, and birds — and they were arranged in disciplined formation.
Commentary: The kingdom granted to Sulaymān (upon him be peace) was unique in human history: forces from three realms — the jinn, mankind, and the birds — were all marshalled under his command by divine grace. Yūzaʿūn — "they were marshalled": they were kept in order, each division in its proper place, neither advancing heedlessly nor lagging behind.
The Valley of the Ants
حَتَّىٰ إِذَا أَتَوْا عَلَىٰ وَادِ النَّمْلِ قَالَتْ نَمْلَةٌ يَا أَيُّهَا النَّمْلُ ادْخُلُوا مَسَاكِنَكُمْ لَا يَحْطِمَنَّكُمْ سُلَيْمَانُ وَجُنُودُهُ وَهُمْ لَا يَشْعُرُونَ
Ḥattā idhā ataw ʿalā wādi l-namli qālat namlatun yā ayyuhā l-namlu dkhulū masākinakum lā yaḥṭimattakum Sulaymānu wa-junūduhū wa-hum lā yashʿurūn
"Until when they came to the Valley of the Ants, an ant said: 'O ants! Enter your dwellings lest Sulaymān and his armies crush you, while they are unaware.'" (al-Naml 27:18)
Translation: Until, when they came to the Valley of the Ants, an ant cried out: "O ants! Retreat to your homes, lest Sulaymān and his forces unknowingly trample you."
Commentary: This verse contains a remarkable social instruction: the ant calls her community to take shelter, assuring them that Sulaymān (upon him be peace) and his armies bear no malice — they simply may not see her tiny people. This act of civic responsibility in the ant community, and the combination of caution (iḥtiyāṭ) with good opinion (ḥusn al-ẓann) toward Sulaymān, is held up by the commentators as a lesson for believers.
فَتَبَسَّمَ ضَاحِكًا مِّن قَوْلِهَا وَقَالَ رَبِّ أَوْزِعْنِي أَنْ أَشْكُرَ نِعْمَتَكَ الَّتِي أَنْعَمْتَ عَلَيَّ وَعَلَىٰ وَالِدَيَّ وَأَنْ أَعْمَلَ صَالِحًا تَرْضَاهُ وَأَدْخِلْنِي بِرَحْمَتِكَ فِي عِبَادِكَ الصَّالِحِينَ
Fa-tabassama ḍāḥikan min qawlihā wa-qāla rabbi awziʿnī an ashkura niʿmataka llatī anʿamta ʿalayya wa-ʿalā wālidayya wa-an aʿmala ṣāliḥan tarḍāhu wa-adkhilnī bi-raḥmatika fī ʿibādika l-ṣāliḥīn
"So he smiled, laughing at her speech, and said: 'My Lord, dispose me that I may be grateful for Your favour which You have bestowed upon me and upon my parents, and that I may do righteous deeds that will please You; and admit me by Your mercy among Your righteous servants.'" (al-Naml 27:19)
Translation: So Sulaymān (upon him be peace) smiled with delight at the ant's words and supplicated: "My Lord! Inspire me to be truly grateful for the blessings You have bestowed upon me and upon my parents, and to perform such righteous deeds as will please You; and admit me, by Your mercy, among Your righteous servants."
Commentary: This beautiful supplication (duʿāʾ) of Sulaymān (upon him be peace) is among the most complete in the Qurʾān. It combines three profound requests: (1) gratitude for divine blessings — for oneself and one's parents; (2) righteous action that earns divine pleasure; and (3) inclusion among Allah's righteous servants (al-ṣāliḥūn). This verse is recited as a duʿāʾ by scholars and the pious alike. The smile of a Prophet at the voice of a tiny ant reflects the spiritual breadth of naẓar al-qalb — the heart's capacity to perceive and rejoice in every manifestation of divine wisdom.
Sulaymān (upon him be peace) and the Hoopoe (Hudhud)
وَتَفَقَّدَ الطَّيْرَ فَقَالَ مَا لِيَ لَا أَرَى الْهُدْهُدَ أَمْ كَانَ مِنَ الْغَائِبِينَ
Wa-tafaqqada l-ṭayra fa-qāla mā liya lā arā l-hudhuda am kāna mina l-ghāʾibīn
"And he inspected the birds and said: 'Why do I not see the hoopoe? Or is it among those absent?'" (al-Naml 27:20)
Translation: He reviewed the birds and said: "What is the matter — I do not see the hoopoe? Is it perhaps among those absent?"
Commentary: Sulaymān (upon him be peace) maintained close oversight of his forces; even a single bird's absence did not escape his notice. This is a model of responsible and attentive leadership.
لَأُعَذِّبَنَّهُ عَذَابًا شَدِيدًا أَوْ لَأَذْبَحَنَّهُ أَوْ لَيَأْتِيَنِّي بِسُلْطَانٍ مُّبِينٍ
La-uʿadhdhibannahu ʿadhāban shadīdan aw la-adhbaḥannahū aw la-yaʾtiyannī bi-sulṭānin mubīn
"I will surely punish it with a severe punishment, or slaughter it, unless it brings me a clear reason." (al-Naml 27:21)
Translation: "I will punish it severely, or slaughter it, unless it comes to me with a clear and valid justification."
Commentary: Sulṭān mubīn — "a clear authority" or "manifest justification": Sulaymān (upon him be peace) leaves open the door of excuse, indicating that justice requires hearing the defence before passing judgment. This principle of justice (ʿadl) is built into his very declaration of intent.
The Hoopoe's Report about Bilqīs and Sabāʾ
فَمَكَثَ غَيْرَ بَعِيدٍ فَقَالَ أَحَطتُ بِمَا لَمْ تُحِطْ بِهِ وَجِئْتُكَ مِن سَبَإٍ بِنَبَإٍ يَقِينٍ
Fa-makatha ghayra baʿīdin fa-qāla aḥaṭtu bi-mā lam tuḥiṭ bihī wa-jiʾtuka min Sabaʾin bi-nabaʾin yaqīn
"But it was not long before the hoopoe came and said: 'I have encompassed what you have not encompassed, and I bring you from Sabāʾ a sure report.'" (al-Naml 27:22)
Translation: The hoopoe soon arrived and said: "I have acquired knowledge that you did not have, and I bring you from Sabāʾ a certain and sure piece of news."
Commentary: The hoopoe presents its justification boldly and with confidence — not with servility, but with the assurance of one who brings genuine and verifiable information. The phrase aḥaṭtu bi-mā lam tuḥiṭ bihi — "I have encompassed what you have not encompassed" — is a model of respectful but honest speech before authority.
إِنِّي وَجَدتُّ امْرَأَةً تَمْلِكُهُمْ وَأُوتِيَتْ مِن كُلِّ شَيْءٍ وَلَهَا عَرْشٌ عَظِيمٌ
Innī wajadtu mraʾatan tamlikuhum wa-ūtiyat min kulli shayʾin wa-lahā ʿarshun ʿaẓīm
"I have found a woman ruling over them who has been given of everything, and she has a magnificent throne." (al-Naml 27:23)
Translation: "I found a woman ruling over them; she has been given of every needful thing, and she possesses a magnificent throne."
Commentary: The woman referred to is Bilqīs (may Allah be pleased with her), the Queen of Sabāʾ (Sheba). The hoopoe observes three things: that a woman governs the people (tamlikuhum), that she has been provided with all necessary means (ūtiyat min kulli shayʾ), and that her throne is great and glorious (ʿarshun ʿaẓīm). These are the material marks of a powerful and prosperous kingdom.
وَجَدتُّهَا وَقَوْمَهَا يَسْجُدُونَ لِلشَّمْسِ مِن دُونِ اللَّهِ وَزَيَّنَ لَهُمُ الشَّيْطَانُ أَعْمَالَهُمْ فَصَدَّهُمْ عَنِ السَّبِيلِ فَهُمْ لَا يَهْتَدُونَ
Wajadtuhā wa-qawmahā yasjudūna li-l-shamsi min dūni llāhi wa-zayyana lahumu l-shayṭānu aʿmālahum fa-ṣaddahum ʿani l-sabīli fa-hum lā yahtadūn
"I found her and her people prostrating to the sun instead of Allah; Satan has made their deeds seem fair to them, so he has barred them from the path — thus they are not guided." (al-Naml 27:24)
Translation: "I found her and her people prostrating before the sun instead of Allah. Satan has beautified their deeds in their eyes, keeping them from the true path — so they are not guided."
Commentary: Sun-worship was the religion of the people of Sabāʾ. The hoopoe identifies the root cause of their misguidance: zayyyana lahumu l-shayṭānu aʿmālahum — "Satan beautified their works for them," making shirk (associating partners with Allah) appear natural and appealing. This is the mechanism of Satan's deception: not direct coercion, but the subtle beautification of falsehood.
أَلَّا يَسْجُدُوا لِلَّهِ الَّذِي يُخْرِجُ الْخَبْءَ فِي السَّمَاوَاتِ وَالْأَرْضِ وَيَعْلَمُ مَا تُخْفُونَ وَمَا تُعْلِنُونَ
Allā yasjudū li-llāhi lladhī yukhriju l-khabʾa fī l-samāwāti wa-l-arḍi wa-yaʿlamu mā tukhfūna wa-mā tuʿlinūn
"That they do not prostrate to Allah, who brings forth what is hidden in the heavens and the earth, and who knows what you conceal and what you reveal —" (al-Naml 27:25)
Translation: "— instead of prostrating themselves before Allah, who brings forth what lies hidden in the heavens and the earth, and who knows all that you conceal and all that you reveal —"
Commentary: This verse is a sajda (prostration) verse — reciting it necessitates a prostration (sajdat al-tilāwa). The characteristic of Allah being cited here is supreme knowledge: He draws forth (yukhriju) that which is hidden (al-khabʾ) — the secrets of the cosmos — and knows every concealed and disclosed thing. This is the very quality that makes Him alone worthy of worship.
اللَّهُ لَا إِلَٰهَ إِلَّا هُوَ رَبُّ الْعَرْشِ الْعَظِيمِ
Allāhu lā ilāha illā huwa rabbu l-ʿarshi l-ʿaẓīm
"Allah — there is no deity except Him, Lord of the Magnificent Throne." (al-Naml 27:26)
Translation: Allah — there is no god but He, the Lord of the Glorious Throne.
Commentary: The prostration ends with the great declaration of tawḥīd (divine unity). Rabb al-ʿarsh al-ʿaẓīm — Lord of the magnificent Throne: the ʿArsh (Throne) is the symbol of Allah's absolute sovereignty over all creation. All authority, dominion, and power belong entirely to Him.
Sulaymān's Letter to Bilqīs
قَالَ سَنَنظُرُ أَصَدَقْتَ أَمْ كُنتَ مِنَ الْكَاذِبِينَ
Qāla sa-nanẓuru aṣadaqta am kunta mina l-kādhibīn
"He said: 'We shall see whether you have spoken the truth or whether you are among the liars.'" (al-Naml 27:27)
Translation: He said: "We shall investigate — whether you have spoken truly or are among the liars."
Commentary: Sulaymān (upon him be peace) did not act on the hoopoe's report without verification. This models the principle of tabayyun (verification) before acting on intelligence — a principle explicitly enjoined in the Qurʾān (al-Ḥujurāt 49:6).
اذْهَب بِّكِتَابِي هَٰذَا فَأَلْقِهِ إِلَيْهِمْ ثُمَّ تَوَلَّ عَنْهُمْ فَانظُرْ مَاذَا يَرْجِعُونَ
Idhhab bi-kitābī hādhā fa-alqihi ilayhim thumma tawalla ʿanhum fa-nẓur mādhā yarjiʿūn
"Go with this letter of mine and deliver it to them, then withdraw from them and see what they return in reply." (al-Naml 27:28)
Translation: "Take this letter of mine and deliver it to them, then withdraw from them and observe what reply they send back."
Bilqīs Addresses Her Council
قَالَتْ يَا أَيُّهَا الْمَلَأُ إِنِّي أُلْقِيَ إِلَيَّ كِتَابٌ كَرِيمٌ
Qālat yā ayyuhā l-malaʾu innī ulqiya ilayya kitābun karīm
"She said: 'O chiefs! Indeed an honoured letter has been delivered to me.'" (al-Naml 27:29)
Translation: Bilqīs said: "O nobles! A most honoured letter has been brought to me."
Commentary: Bilqīs describes Sulaymān's letter as karīm — noble, honoured — even before reading its contents. This reflects her intuitive recognition of the letter's elevated source, and her own political acuity.
إِنَّهُ مِن سُلَيْمَانَ وَإِنَّهُ بِسْمِ اللَّهِ الرَّحْمَٰنِ الرَّحِيمِ
Innahu min Sulaymāna wa-innahu bismi llāhi l-raḥmāni l-raḥīm
"It is from Sulaymān, and it reads: 'In the name of Allah, the All-Compassionate, the All-Merciful.'" (al-Naml 27:30)
Translation: "It is from Sulaymān (upon him be peace), and it begins: 'In the name of Allah, the All-Compassionate, the All-Merciful.'"
Commentary: The letter of Sulaymān (upon him be peace) opens with the Basmala — Bismi llāhi l-raḥmāni l-raḥīm. This is the Qurʾānic etiquette for all important correspondence: begin with the name of Allah. The names al-Raḥmān and al-Raḥīm frame the message in mercy rather than menace, even though what follows is a firm call to submission.
أَلَّا تَعْلُوا عَلَيَّ وَأْتُونِي مُسْلِمِينَ
Allā taʿlū ʿalayya wa-ʾtūnī muslimīn
"Do not exalt yourselves above me, but come to me in submission." (al-Naml 27:31)
Translation: "Do not conduct yourselves arrogantly towards me, but come to me as those who submit to Allah."
Commentary: The letter of Sulaymān (upon him be peace) to Bilqīs contains only a single sentence after the Basmala: a call to humility and submission. This brevity, combined with the gravity of the address, is itself a mark of the eloquent and authoritative communication of a prophet-king.
Bilqīs Consults Her Council
قَالَتْ يَا أَيُّهَا الْمَلَأُ أَفْتُونِي فِي أَمْرِي مَا كُنتُ قَاطِعَةً أَمْرًا حَتَّىٰ تَشْهَدُونِ
Qālat yā ayyuhā l-malaʾu aftūnī fī amrī mā kuntu qāṭiʿatan amran ḥattā tashdadūn
"She said: 'O chiefs! Advise me in this matter; I have never made a decision without your presence.'" (al-Naml 27:32)
Translation: She said: "O nobles! Give me your counsel in this matter; I have never been one to make a final decision without you present."
Commentary: This verse is frequently cited in Islamic political thought as a model of shūrā (consultation). Bilqīs, despite being an absolute monarch, refuses to take a unilateral decision of such gravity. The commentary here draws a compelling analogy between her council and Islamic governance: the Islamic concept of collective consultation — even within the institution of the imāma (leadership) in ṣalāt — is grounded in this same principle. Just as the imām leads with the congregation's awareness and alignment, a political leader exercises authority only through legitimate consultation, and the people retain the right to correct or remove a leader whose conduct contravenes foundational principles.
قَالُوا نَحْنُ أُولُو قُوَّةٍ وَأُولُو بَأْسٍ شَدِيدٍ وَالْأَمْرُ إِلَيْكِ فَانظُرِي مَاذَا تَأْمُرِينَ
Qālū naḥnu ulū quwwatin wa-ulū baʾsin shadīdin wa-l-amru ilayki fa-nẓurī mādhā taʾmurīn
"They said: 'We are men of might and great courage, but the command is yours — so look to what you will order.'" (al-Naml 27:33)
Translation: The nobles said: "We are men of great strength and formidable might; the decision, however, is yours. So deliberate and command what you will."
Commentary: The nobles pledge their military readiness while recognising the queen's supreme authority. This reflects a well-functioning political structure: the advisers offer their expertise and capabilities, while ultimate responsibility for the decision rests with the sovereign.
Bilqīs's Wisdom
قَالَتْ إِنَّ الْمُلُوكَ إِذَا دَخَلُوا قَرْيَةً أَفْسَدُوهَا وَجَعَلُوا أَعِزَّةَ أَهْلِهَا أَذِلَّةً وَكَذَٰلِكَ يَفْعَلُونَ
Qālat inna l-mulūka idhā dakhalū qaryatan afsadūhā wa-jaʿalū aʿizzata ahlihā adhillatan wa-kadhālika yafʿalūn
"She said: 'When kings enter a city, they ruin it and debase its noble people — and that is what they do.'" (al-Naml 27:34)
Translation: Bilqīs said: "When kings conquer a city, they lay waste to it and reduce its most honoured people to humiliation — that is what kings do."
Commentary: Bilqīs's political wisdom is here confirmed by the Qurʾān itself (wa-kadhālika yafʿalūn — "and that is what they do"). Her counsel against war is not cowardice but prudent statecraft: she recognises that armed conflict with a power such as Sulaymān would result in the destruction of her kingdom and the degradation of her people.
وَإِنِّي مُرْسِلَةٌ إِلَيْهِم بِهَدِيَّةٍ فَنَاظِرَةٌ بِمَ يَرْجِعُ الْمُرْسَلُونَ
Wa-innī mursilatun ilayhim bi-hadiyyatin fa-nāẓiratun bima yarjiʿu l-mursalūn
"And I am sending them a gift and shall see what the envoys bring back." (al-Naml 27:35)
Translation: "I shall send them a gift and wait to see what answer the envoys return with."
Commentary: Bilqīs's diplomatic strategy: she tests Sulaymān (upon him be peace) with a gift. If he is an ordinary king, he will accept material presents and be appeased. If he is truly a prophet-king, he will not be moved by worldly gifts. Her plan is a brilliant test of the nature of his power.
فَلَمَّا جَاءَ سُلَيْمَانَ قَالَ أَتُمِدُّونَنِي بِمَالٍ فَمَا آتَانِيَ اللَّهُ خَيْرٌ مِّمَّا آتَاكُم بَلْ أَنتُم بِهَدِيَّتِكُمْ تَفْرَحُونَ
Fa-lammā jāʾa Sulaymāna qāla a-tumiddūnanī bi-mālin fa-mā ātāniya llāhu khayrun mimmā ātākum bal antum bi-hadiyyatikum tafraḥūn
"When the envoy came to Sulaymān, he said: 'Do you offer me wealth? What Allah has given me is far better than what He has given you. Rather, it is you who rejoice in your gift!'" (al-Naml 27:36)
Translation: When the ambassador arrived before Sulaymān (upon him be peace), he declared: "You would increase my wealth with gifts? What Allah has given me is far superior to what He has given you. It is you — not I — who delight in such presents."
Commentary: Sulaymān's response confirms Bilqīs's unspoken suspicion: he is a prophet, not a worldly king. He has no need of gold and fine gifts; what Allah has bestowed upon him — prophethood, wisdom, dominion over jinn and men — surpasses all earthly treasure. The lesson is that one who possesses divine gifts is not impressed by worldly offers.
ارْجِعْ إِلَيْهِمْ فَلَنَأْتِيَنَّهُم بِجُنُودٍ لَّا قِبَلَ لَهُم بِهَا وَلَنُخْرِجَنَّهُم مِّنْهَا أَذِلَّةً وَهُمْ صَاغِرُونَ
Irjiʿ ilayhim fa-la-naʾtiyyannahum bi-junūdin lā qibala lahum bihā wa-la-nukhrijjannahum minhā adhillatan wa-hum ṣāghirūn
"Return to them — we shall certainly come against them with forces they cannot withstand, and we shall drive them out from there in humiliation, and they will be abased." (al-Naml 27:37)
Translation: "Return to your people! We will come against them with armies they have no power to resist. We will expel them from their land in disgrace and humiliation."
Commentary: Sulaymān (upon him be peace) sends back the emissary with a clear ultimatum: submit, or face military force. The offer of gifts having been rejected, the path to peace lies only through submission to divine sovereignty (islām). Ṣāghirūn — abased: the word conveys not merely defeat but the recognition of one's diminutiveness before a greater authority.
The Throne of Bilqīs is Brought
قَالَ يَا أَيُّهَا الْمَلَأُ أَيُّكُمْ يَأْتِينِي بِعَرْشِهَا قَبْلَ أَن يَأْتُونِي مُسْلِمِينَ
Qāla yā ayyuhā l-malaʾu ayyukum yaʾtīnī bi-ʿarshihā qabla an yaʾtūnī muslimīn
"He said: 'O chiefs! Which of you will bring me her throne before they come to me in submission?'" (al-Naml 27:38)
Translation: Sulaymān (upon him be peace) then said: "O nobles! Who among you will bring me her throne before they arrive here as Muslims?"
قَالَ عِفْرِيتٌ مِّنَ الْجِنِّ أَنَا آتِيكَ بِهِ قَبْلَ أَن تَقُومَ مِن مَّقَامِكَ وَإِنِّي عَلَيْهِ لَقَوِيٌّ أَمِينٌ
Qāla ʿifrītun mina l-jinni anā ātīka bihī qabla an taqūma min maqāmika wa-innī ʿalayhi la-qawiyyun amīn
"A powerful one from the jinn said: 'I will bring it to you before you rise from your place; I am indeed strong and trustworthy for this task.'" (al-Naml 27:39)
Translation: A mighty one (ʿifrīt) from the jinn declared: "I shall bring it to you before you rise from your seat. I am strong and trustworthy enough for this."
Commentary: The ʿifrīt (a powerful class of jinn) offers to transport the throne, claiming strength (quwwa) and trustworthiness (amāna). These two qualities — capability and integrity — are the essential requirements of every person entrusted with a public responsibility. The ḥadīth literature emphasises this principle extensively.
قَالَ الَّذِي عِندَهُ عِلْمٌ مِّنَ الْكِتَابِ أَنَا آتِيكَ بِهِ قَبْلَ أَن يَرْتَدَّ إِلَيْكَ طَرْفُكَ
Qāla lladhī ʿindahu ʿilmun mina l-kitābi anā ātīka bihī qabla an yartadda ilayka ṭarfuk
"One who had knowledge from the Book said: 'I will bring it to you before your glance returns to you.'" (al-Naml 27:40)
Translation: Then one who possessed knowledge from the Divine Book said: "I will bring it to you before your eyelid can blink."
Commentary: The identity of this figure is a matter of scholarly discussion. Most commentators identify him as Āṣaf ibn Barkhiyā (may Allah be pleased with him), a righteous companion of Sulaymān (upon him be peace) who was granted special proximity to the divine name. His feat — transporting a massive throne from Yemen to Palestine in less than the blink of an eye — was accomplished through tawajjuh (concentrated spiritual orientation toward Allah). The commentary here draws an important spiritual lesson: material forces operate within time and space; but one who is turned towards the spiritual realm (rūḥāniyyāt) can transcend those limits. This is among the real signs (karāmāt) that manifest through the servants of Allah.
فَلَمَّا رَآهُ مُسْتَقِرًّا عِندَهُ قَالَ هَٰذَا مِن فَضْلِ رَبِّي لِيَبْلُوَنِي أَأَشْكُرُ أَمْ أَكْفُرُ وَمَن شَكَرَ فَإِنَّمَا يَشْكُرُ لِنَفْسِهِ وَمَن كَفَرَ فَإِنَّ رَبِّي غَنِيٌّ كَرِيمٌ
Fa-lammā raʾāhu mustaqirran ʿindahu qāla hādhā min faḍli rabbī li-yabluwanī a-ashkuru am akfuru wa-man shakara fa-innamā yashkuru li-nafsihi wa-man kafara fa-inna rabbī ghaniyyun karīm
"When he saw it placed before him, he said: 'This is from the grace of my Lord — to test me whether I am grateful or ungrateful. And whoever is grateful, his gratitude is only for his own soul; and whoever is ungrateful — indeed my Lord is Self-Sufficient, Generous.'" (al-Naml 27:40)
Translation: When Sulaymān (upon him be peace) saw the throne placed firmly before him, he said: "This is from my Lord's grace — a trial for me: will I give thanks, or will I be ungrateful? Whoever is grateful, his gratitude benefits his own soul; and whoever is ungrateful — truly my Lord is Self-Sufficient, Generous."
Commentary: Even at the moment of this extraordinary miracle, Sulaymān (upon him be peace) immediately attributes it to divine grace and frames it as a test (ibtilāʾ). Gratitude is not merely social courtesy but a spiritual orientation that benefits the person who practises it. Allah is Ghanī — independent, utterly beyond any need — and Karīm — supremely generous in His giving regardless.
The Encounter with Bilqīs
قَالَ نَكِّرُوا لَهَا عَرْشَهَا نَنظُرْ أَتَهْتَدِي أَمْ تَكُونُ مِنَ الَّذِينَ لَا يَهْتَدُونَ
Qāla nakkirū lahā ʿarshaā nanẓur a-tahtadī am takūnu mina lladhīna lā yahtadūn
"He said: 'Alter her throne for her — we shall see whether she will recognise it, or whether she will be among those who cannot discern.'" (al-Naml 27:41)
Translation: He ordered: "Transform the appearance of her throne. We shall see if she recognises it, or if she will be among those who cannot perceive."
فَلَمَّا جَاءَتْ قِيلَ أَهَٰكَذَا عَرْشُكِ قَالَتْ كَأَنَّهُ هُوَ وَأُوتِينَا الْعِلْمَ مِن قَبْلِهَا وَكُنَّا مُسْلِمِينَ
Fa-lammā jāʾat qīla a-hākadhā ʿarshuki qālat ka-annahū huwa wa-ūtīnā l-ʿilma min qablihā wa-kunnā muslimīn
"When she arrived, she was asked: 'Is your throne like this?' She said: 'It is as though it were the very one, and we were given knowledge before it, and we had already submitted.'" (al-Naml 27:42)
Translation: When Bilqīs arrived, she was asked: "Is this your throne?" She replied: "It is as if it were the very same one." Then she added: "We were given knowledge before this, and we had already submitted."
Commentary: Bilqīs's cautious, precise answer — ka-annahū huwa ("it is as though it were the very one") rather than a definitive "yes" or "no" — reveals her keen intelligence. She had received prior knowledge and, according to most commentators, had already inclined toward faith (islām) even before her arrival. Sulaymān's test served to crystallise and confirm her submission.
وَصَدَّهَا مَا كَانَتْ تَعْبُدُ مِن دُونِ اللَّهِ إِنَّهَا كَانَتْ مِن قَوْمٍ كَافِرِينَ
Wa-ṣaddahā mā kānat taʿbudu min dūni llāhi innahā kānat min qawmin kāfirīn
"And that which she had been worshipping besides Allah had hindered her; indeed she had been of a people who disbelieved." (al-Naml 27:43)
Translation: What she had formerly worshipped besides Allah had been a barrier to her — indeed she had come from a people given to disbelief.
Commentary: This verse notes that the sun-worship of her people had indeed impeded her spiritual perception. However, with the intervention of divine grace and the signs brought by Sulaymān (upon him be peace), that barrier was dissolved.
The Crystal Floor
قِيلَ لَهَا ادْخُلِي الصَّرْحَ فَلَمَّا رَأَتْهُ حَسِبَتْهُ لُجَّةً وَكَشَفَتْ عَن سَاقَيْهَا قَالَ إِنَّهُ صَرْحٌ مُّمَرَّدٌ مِّن قَوَارِيرَ قَالَتْ رَبِّ إِنِّي ظَلَمْتُ نَفْسِي وَأَسْلَمْتُ مَعَ سُلَيْمَانَ لِلَّهِ رَبِّ الْعَالَمِينَ
Qīla lahā dkhulī l-ṣarḥa fa-lammā raʾathu ḥasibathu lujjatan wa-kashafat ʿan sāqayhā qāla innahu ṣarḥun mumarradun min qawārīra qālat rabbi innī ẓalamtu nafsī wa-aslamtu maʿa Sulaymāna li-llāhi rabbi l-ʿālamīn
"She was told: 'Enter the palace.' When she saw it, she thought it was a pool of water and uncovered her legs. He said: 'It is a palace made smooth of crystal.' She said: 'My Lord! I have wronged myself, and I submit with Sulaymān to Allah, Lord of all the worlds.'" (al-Naml 27:44)
Translation: She was invited: "Enter the palace." When she saw it, she took it for a vast expanse of water and lifted her garments above her legs. Sulaymān (upon him be peace) said: "It is a palace paved with smooth crystal." Bilqīs then declared: "My Lord! I have wronged my own soul; now I submit alongside Sulaymān to Allah, Lord of all the worlds."
Commentary: The crystal floor (ṣarḥ mumarrad min qawārīr) was a marvel of Sulaymān's kingdom — water flowing beneath transparent crystal that appeared to be the floor. The sight moved Bilqīs to an instinctive act, but the deeper significance is her realisation: just as she had been deceived by the appearance of water where there was none, she had been deceived all her life by the appearance of power in the sun where there was none. This moment of awakening leads directly to her declaration of faith. Her words — rabbi innī ẓalamtu nafsī — "My Lord, I have wronged my own soul" — are the words of sincere repentance and conversion, a declaration of tawba and shahāda.
The Story of Ṣāliḥ (upon him be peace) and the People of Thamūd
وَلَقَدْ أَرْسَلْنَا إِلَىٰ ثَمُودَ أَخَاهُمْ صَالِحًا أَنِ اعْبُدُوا اللَّهَ فَإِذَا هُمْ فَرِيقَانِ يَخْتَصِمُونَ
Wa-laqad arsalnā ilā Thamūda akhāhum Ṣāliḥan ani budu llāha fa-idhā hum farīqāni yakhtaṣimūn
"And We sent to Thamūd their brother Ṣāliḥ, saying: 'Worship Allah!' — and immediately they were two parties contending against each other." (al-Naml 27:45)
Translation: We sent to Thamūd their own kinsman Ṣāliḥ (upon him be peace), calling them to worship Allah alone — whereupon they immediately split into two contending factions.
Commentary: The call of a prophet invariably produces a division (farīqān): those who accept and those who reject. The word fa-idhā — "immediately" — indicates the instantaneous nature of this split: the divine call creates a clear line between the people of truth and the people of falsehood.
قَالَ يَا قَوْمِ لِمَ تَسْتَعْجِلُونَ بِالسَّيِّئَةِ قَبْلَ الْحَسَنَةِ لَوْلَا تَسْتَغْفِرُونَ اللَّهَ لَعَلَّكُمْ تُرْحَمُونَ
Qāla yā qawmi lima tastaʿjilūna bi-l-sayyiʾati qabla l-ḥasanati lawlā tastaghfirūna llāha laʿallakum turḥamūn
"He said: 'O my people! Why do you hasten the evil before the good? Why do you not seek forgiveness of Allah so that you may be shown mercy?'" (al-Naml 27:46)
Translation: Ṣāliḥ (upon him be peace) said: "O my people! Why do you rush toward punishment before good fortune? Why will you not seek forgiveness from Allah, that you might be shown mercy?"
قَالُوا اطَّيَّرْنَا بِكَ وَبِمَن مَّعَكَ قَالَ طَائِرُكُمْ عِندَ اللَّهِ بَلْ أَنتُمْ قَوْمٌ تُفْتَنُونَ
Qālū iṭṭayyarnā bika wa-bi-man maʿaka qāla ṭāʾirukum ʿinda llāhi bal antum qawmun tuftanūn
"They said: 'We consider you and those with you an ill omen.' He said: 'Your omen is with Allah; rather, you are a people being put to trial.'" (al-Naml 27:47)
Translation: They replied: "We consider you and your followers a bad omen!" Ṣāliḥ (upon him be peace) responded: "Your misfortune is decreed by Allah alone. Rather, you are a people undergoing a test."
Commentary: Attributing misfortune to an individual or community — ṭīyara (taking omens, superstitious pessimism) — is prohibited in Islam. The Prophetﷺexplicitly condemned it. All good and ill are from Allah's decree (qadar). Ṣāliḥ's reply corrects this superstition: "Your omen is with Allah" — meaning, all consequences flow from your own deeds and Allah's will, not from the mere presence of a prophet among you.
The Nine Conspirators
وَكَانَ فِي الْمَدِينَةِ تِسْعَةُ رَهْطٍ يُفْسِدُونَ فِي الْأَرْضِ وَلَا يُصْلِحُونَ
Wa-kāna fī l-madīnati tisʿatu rahṭin yufsidūna fī l-arḍi wa-lā yuṣliḥūn
"And there were nine persons in the city who caused corruption in the land and would not set things right." (al-Naml 27:48)
Translation: In the city there were nine men who spread corruption throughout the land and would never act in reform.
قَالُوا تَقَاسَمُوا بِاللَّهِ لَنُبَيِّتَنَّهُ وَأَهْلَهُ ثُمَّ لَنَقُولَنَّ لِوَلِيِّهِ مَا شَهِدْنَا مَهْلِكَ أَهْلِهِ وَإِنَّا لَصَادِقُونَ
Qālū taqāsamū bi-llāhi la-nubayyitannahu wa-ahlahu thumma la-naqūlanna li-waliyyihi mā shahidnā mahlika ahlihi wa-innā la-ṣādiqūn
"They said: 'Swear to one another by Allah that we will attack him and his family by night, then say to his guardian: "We were not present at the destruction of his family, and we are telling the truth."'" (al-Naml 27:49)
Translation: They said: "Let us swear to each other by Allah that we will launch a night attack on Ṣāliḥ and his family; then we will tell his guardian: 'We witnessed nothing of his family's destruction — and in this we speak the truth.'"
Commentary: The plotters planned to commit murder and then invoke the name of Allah in their false oath — the worst form of deception. Yet their scheme, engineered in secrecy, was known to Allah and met with divine counter-planning (makr Allāh).
وَمَكَرُوا مَكْرًا وَمَكَرْنَا مَكْرًا وَهُمْ لَا يَشْعُرُونَ
Wa-makarū makran wa-makarnā makran wa-hum lā yashʿurūn
"And they devised a scheme, and We devised a scheme — while they were unaware." (al-Naml 27:50)
Translation: They plotted their conspiracy, and We too arranged Our counter-plan — and they had no awareness of it.
The Outcome
فَانظُرْ كَيْفَ كَانَ عَاقِبَةُ مَكْرِهِمْ أَنَّا دَمَّرْنَاهُمْ وَقَوْمَهُمْ أَجْمَعِينَ
Fa-nẓur kayfa kāna ʿāqibatu makrihim annā dammarnāhum wa-qawmahum ajmaʿīn
"So behold how the end of their plotting was — that We destroyed them and their people altogether." (al-Naml 27:51)
Translation: Now observe what the outcome of their plotting was: We annihilated them and their entire people.
فَتِلْكَ بُيُوتُهُمْ خَاوِيَةً بِمَا ظَلَمُوا إِنَّ فِي ذَٰلِكَ لَآيَةً لِّقَوْمٍ يَعْلَمُونَ
Fa-tilka buyūtuhum khāwiyatan bi-mā ẓalamū inna fī dhālika la-āyatan li-qawmin yaʿlamūn
"So there are their homes, lying desolate on account of their wrongdoing. In this is indeed a sign for people who have knowledge." (al-Naml 27:52)
Translation: And there are their houses, lying empty and desolate because of their transgression. In this is a clear lesson for those who possess understanding.
وَأَنجَيْنَا الَّذِينَ آمَنُوا وَكَانُوا يَتَّقُونَ
Wa-anjaynā lladhīna āmanū wa-kānū yattaqūn
"And We saved those who believed and used to be mindful of Allah." (al-Naml 27:53)
Translation: And We delivered those who had believed and maintained God-consciousness (taqwā).
Commentary: The pattern (sunna) of divine dealing is consistent throughout history: those who combine faith (īmān) with conscious piety (taqwā) are saved from the destruction that overtakes the transgressors. This is one of the foundational promises of the Qurʾān.
The Story of Lūṭ (upon him be peace)
وَلُوطًا إِذْ قَالَ لِقَوْمِهِ أَتَأْتُونَ الْفَاحِشَةَ وَأَنتُمْ تُبْصِرُونَ
Wa-Lūṭan idh qāla li-qawmihi a-taʾtūna l-fāḥishata wa-antum tubṣirūn
"And Lūṭ, when he said to his people: 'Do you commit the indecency while you can see?'" (al-Naml 27:54)
Translation: And Lūṭ (upon him be peace) — when he said to his people: "Do you commit this outrageous immorality with full awareness?"
أَئِنَّكُمْ لَتَأْتُونَ الرِّجَالَ شَهْوَةً مِّن دُونِ النِّسَاءِ بَلْ أَنتُمْ قَوْمٌ تَجْهَلُونَ
A-innakum la-taʾtūna l-rijāla shahwatan min dūni l-nisāʾi bal antum qawmun tajhalūn
"Do you approach men in lust rather than women? Rather, you are a people who are ignorant." (al-Naml 27:55)
Translation: "Do you go to men in your lust, forsaking women? You are indeed a people sunk in ignorance and wickedness."
Commentary: Lūṭ (upon him be peace) identifies the act as fāḥisha — gross indecency — and as jahl — ignorance of the natural order and divine law. The act condemned here is same-sex intercourse between males; it is unanimously held in the Ḥanafī school and across all four madhāhib to be among the gravest sins (kabāʾir) prohibited by naṣṣ (explicit textual evidence).
فَمَا كَانَ جَوَابَ قَوْمِهِ إِلَّا أَن قَالُوا أَخْرِجُوا آلَ لُوطٍ مِّن قَرْيَتِكُمْ إِنَّهُمْ أُنَاسٌ يَتَطَهَّرُونَ
Fa-mā kāna jawāba qawmihi illā an qālū akhrijū āla Lūṭin min qaryatikum innahum unāsun yataṭahharūn
"The only response of his people was to say: 'Expel the family of Lūṭ from your town — they are people who keep themselves pure!'" (al-Naml 27:56)
Translation: The only response his people could muster was: "Drive out the household of Lūṭ from your town! They are people who insist on purity!"
Commentary: Their mockery of purity (ṭahāra) is itself their condemnation. Those who taunt the people of righteousness for their virtue betray the depth of their own moral corruption.
فَأَنجَيْنَاهُ وَأَهْلَهُ إِلَّا امْرَأَتَهُ قَدَّرْنَاهَا مِنَ الْغَابِرِينَ
Fa-anjaynāhu wa-ahlahu illā mraʾatahu qaddarnāhā mina l-ghābirīn
"So We saved him and his family — except his wife; We decreed that she would be among those who stayed behind." (al-Naml 27:57)
Translation: So We delivered Lūṭ (upon him be peace) and his household — all except his wife, whose fate it was to remain among those who were destroyed.
وَأَمْطَرْنَا عَلَيْهِم مَّطَرًا فَسَاءَ مَطَرُ الْمُنذَرِينَ
Wa-amṭarnā ʿalayhim maṭaran fa-sāʾa maṭaru l-mundharīn
"And We rained upon them a rain — and wretched was the rain of those who had been warned." (al-Naml 27:58)
Translation: We caused a devastating rain to fall upon them. Dire indeed was the rain upon those who had been forewarned.
Proofs of Tawḥīd — Questions to the Polytheists
قُلِ الْحَمْدُ لِلَّهِ وَسَلَامٌ عَلَىٰ عِبَادِهِ الَّذِينَ اصْطَفَىٰ آللَّهُ خَيْرٌ أَمَّا يُشْرِكُونَ
Quli l-ḥamdu li-llāhi wa-salāmun ʿalā ʿibādihī lladhīna ṣṭafā āllāhu khayrun ammā yushrikūn
"Say: 'Praise be to Allah, and peace be upon His servants whom He has chosen.' Is Allah better, or what they associate with Him?" (al-Naml 27:59)
Translation: Say: "All praise belongs to Allah, and peace be upon His servants whom He has chosen." Is Allah better — or what they associate as His partners?
Commentary: Following the accounts of destroyed nations, the Qurʾān pivots to direct address: qul — "say!" The Prophetﷺis commanded to assert divine praise and then pose the rhetorical question that exposes the absurdity of polytheism. The five rhetorical questions that follow (a-man kharaqa…, am man jaʿala…, etc.) constitute a powerful argument from natural design and providence (ḥujjat al-fiṭra).
أَمَّن خَلَقَ السَّمَاوَاتِ وَالْأَرْضَ وَأَنزَلَ لَكُم مِّنَ السَّمَاءِ مَاءً فَأَنبَتْنَا بِهِ حَدَائِقَ ذَاتَ بَهْجَةٍ
Amman khalaqa l-samāwāti wa-l-arḍa wa-anzala lakum mina l-samāʾi māʾan fa-anbatnā bihi ḥadāʾiqa dhāta bahjah
"Is He who created the heavens and the earth, and sent down for you rain from the sky — causing thereby gardens of joyous beauty to grow —" (al-Naml 27:60)
Translation: Or is He who created the heavens and the earth, and sent down water from the sky — causing to grow thereby gardens full of splendour and delight —
مَا كَانَ لَكُمْ أَن تُنبِتُوا شَجَرَهَا أَإِلَٰهٌ مَّعَ اللَّهِ بَلْ هُمْ قَوْمٌ يَعْدِلُونَ
Mā kāna lakum an tunbitū shajarahā a-ilāhun maʿa llāhi bal hum qawmun yaʿdilūn
"— whose trees you could not have caused to grow? Is there a deity alongside Allah? Rather, they are a people who equate!" (al-Naml 27:60)
Translation: "— trees which you could never have grown yourselves? Is there any deity alongside Allah? Nay, they are a people who draw false equivalences."
أَمَّن جَعَلَ الْأَرْضَ قَرَارًا وَجَعَلَ خِلَالَهَا أَنْهَارًا وَجَعَلَ لَهَا رَوَاسِيَ وَجَعَلَ بَيْنَ الْبَحْرَيْنِ حَاجِزًا أَإِلَٰهٌ مَّعَ اللَّهِ بَلْ أَكْثَرُهُمْ لَا يَعْلَمُونَ
Amman jaʿala l-arḍa qarāran wa-jaʿala khilālahā anhāran wa-jaʿala lahā rawāsiya wa-jaʿala bayna l-baḥrayni ḥājiran a-ilāhun maʿa llāhi bal aktharuhum lā yaʿlamūn
"Or He who made the earth a stable ground, and placed rivers through it, and placed firm mountains upon it, and placed a barrier between the two seas? Is there a deity alongside Allah? Rather, most of them do not know." (al-Naml 27:61)
Translation: Or is it He who made the earth a stable abode, caused rivers to flow through it, set mountains as anchors upon it, and placed a barrier between the two seas? Is there any deity alongside Allah? No — most of them simply do not know.
Commentary: These five divine gifts — the creation of the heavens and earth, the sending of life-giving rain, the stability of the land, the flowing of rivers, and the separation of the seas — are presented as self-evident arguments (bayyināt) for tawḥīd. Any person of sound intellect (ʿaql salīm) who reflects (yatafakkaru) upon creation must arrive at the recognition of the One Creator.