Surah An-Naml 27:42
سُورَةُ النَّمۡلِ · Meccan · Verse 42 of 93
فَلَمَّا جَآءَتْ قِيلَ أَهَٰكَذَا عَرْشُكِ ۖ قَالَتْ كَأَنَّهُۥ هُوَ ۚ وَأُوتِينَا ٱلْعِلْمَ مِن قَبْلِهَا وَكُنَّا مُسْلِمِينَ
Translation
When she arrived, she was asked, ‘Is this your throne?’ She replied, ‘It looks like it.’ [Solomon said], ‘We were given knowledge before her, and we devoted ourselves to God;
English translation: M.A.S. Abdel Haleem.
Meaning and reflection
Wording
When the Queen of Sheba arrived before Prophet Sulayman, she was presented with a remarkable sight: her own throne, which had been miraculously transported. The Quran captures this pivotal moment with precise words that reveal layers of meaning about both the question posed and the queen's response.
The Careful Question
The question put to her was not simply "Is this your throne?" The Arabic is "أهكذا عرشكِ" (Ahakadhaa 'arshuk?). As scholars like al-Zamakhshari and al-Razi explain, the word "هكذا" (hakadhaa) includes a particle of resemblance, the 'kaaf'. This means the question was "Is your throne *like* this?" or "Is it similar to this?" This subtle choice of wording prevented a direct prompt, making it a true test of her intelligence and observation. It wasn't a "yes or no" question, but one inviting careful consideration of similarity and difference.
The Astute Reply
The Queen's response, "قالت كأنه هو" (qaalat ka'annahu huwa), further showcases her wisdom. She did not definitively say "it is it" (هو هو) nor "it is not it" (ليس به). Both al-Zamakhshari and al-Razi highlight this as a sign of her profound intellect and caution. By saying "it is *as if* it is it," she expressed a strong recognition while acknowledging the possibility of some alteration or the sheer incredibility of its presence. It suggests a mind that recognizes profound resemblance but hesitates to declare absolute identity in the face of an extraordinary event, thus demonstrating her thoughtfulness rather than rash certainty.
A Deeper Awareness
Following this exchange, the verse concludes with "وأوتينا العلم من قبلها وكنا مسلمين" (Wa ooteenal-'ilma min qablihaa wa kunnaa Muslimeen). This phrase, meaning "And we were given knowledge before her, and we were Muslims (submitted to God)," is a profound reflection. Scholars differ on who utters these words. Some, like al-Jalalayn and al-Razi, suggest it is Prophet Sulayman and his people, expressing gratitude to Allah for granting them knowledge and Islam ahead of the Queen. It underlines their humility and thankfulness for divine guidance. Others, like al-Zamakhshari, consider the possibility it was the Queen herself, stating that she had already acquired some understanding of God's power and Sulayman's prophethood even before this specific miracle, and had submitted. In either case, the wording emphasizes the importance of prior knowledge and submission to Allah, whether as a form of gratitude for those already guided or as a statement of an inquiring heart receptive to truth.
Sources: al-Zamakhshari (al-Kashshaf), al-Jadwal fi I'rab al-Quran (Mahmud Safi), Ibn Ashur (al-Tahrir wa al-Tanwir), al-Jalalayn, al-Razi (Mafatih al-Ghayb)
Qur'anic Worlds
This powerful verse takes us directly into the World of Past Nations, inviting us to witness a pivotal moment in the life of Prophet Sulaiman (Solomon, peace be upon him) and the Queen of Saba. It's a narrative designed to reveal Allah's profound power and the wisdom He bestows upon His chosen ones.
The Encounter and the Test
The scene opens as the Queen of Saba arrives at Prophet Sulaiman’s majestic court. She has traveled a great distance, summoned by his letter inviting her to Islam. Her grand throne, however, had been miraculously transported to Sulaiman's court even before her arrival. To test her intelligence and discernment, Sulaiman’s people had altered the throne slightly, making it "disguised" or "altered" (نكروا لها عرشها, as al-Razi and Ibn Kathir explain). The question put to her was direct yet artful: "أَهَٰكَذَا عَرْشُكِ" (Is your throne like this?)
Her response reveals extraordinary wisdom and quick wit. She didn't fully affirm, nor did she deny. Instead, she said, "كَأَنَّهُۥ هُوَ" (It is as if it is it). Scholars like al-Baghawi, Sayyid Qutb, and Ibn Kathir highlight this as a mark of her acute intellect and prudence. She recognized the undeniable similarities, yet the extraordinary circumstances of its presence, coupled with the subtle changes, made a direct affirmation difficult. This measured reply demonstrated the "perfection of her intellect" (كمال عقلها, al-Razi). Prophet Sulaiman’s aim in this display, as Ma'arif al-Quran notes, was to present a "prophetic miracle," leaving no doubt in her mind about his truthfulness and Allah's immense power.
A Declaration of Prior Submission
Following her remarkable answer, the verse continues with the statement, "وَأُوتِينَا ٱلْعِلْمَ مِن قَبْلِهَا وَكُنَّا مُسْلِمِينَ" (And we were given knowledge before her, and we were submitters). Many scholars, including al-Tabari and Ibn Kathir, affirm that this is Prophet Sulaiman's statement, perhaps also reflecting the sentiment of his people.
This declaration is a humble acknowledgment of Allah's grace. It means, as al-Baghawi explains, "We were given knowledge of Allah and His power" even before this Queen's arrival and her encounter with such wonders. They were already "مُسْلِمِينَ" (submitters), meaning they were already wholeheartedly devoted and obedient to Allah. This underscores the fact that true understanding and submission come from a prior recognition of Allah's greatness, not just from witnessing miracles. It also contrasts their established faith with the Queen's journey towards it.
This narrative from the Quran's World of Past Nations serves as a profound reminder for us. It demonstrates how divine power is manifested through prophets to guide nations, and it praises sharp intellect and sincere submission. It invites us to reflect on our own journey of knowledge and submission to Allah, asking ourselves if we, too, possess the humility to recognize truth and the wisdom to respond to its call.
Sources: Ma'arif al-Quran (Mufti Shafi), al-Baghawi (Maalim al-Tanzil), Sayyid Qutb (Fi Zilal al-Quran), al-Tabari (Jami al-Bayan), Ibn Kathir, al-Razi (Mafatih al-Ghayb)
Connections
As Bilqis, the Queen of Saba, arrived in the majestic court of Prophet Sulaiman (Solomon), the scene was set for a profound encounter. Having traveled a long distance, she was immediately presented with a challenge designed to test her discernment and openness to truth.
The Throne's Test
The ayah begins with فلما جاءت قيل أهكذا عرشك (When she arrived, it was said: "Is your throne like this?"). This was no ordinary question. As al-Wasit and al-Biqa'i explain, Sulaiman had ordered her throne to be brought to his court and altered its appearance (نكروا لها عرشها, "disguise her throne" from the previous verse) before her arrival. The question wasn't a direct "Is this your throne?", which would have been too easy. Instead, by asking "Is it *like* this?", Sulaiman sought to gauge her intelligence and readiness to accept the miraculous, without simply giving her the answer. It was a subtle yet powerful test, designed to see if her intellect would lead her to the truth amidst the incredible circumstances.
Her response was telling: قالت كأنه هو (She said: "It is as if it is it."). This was a remarkably astute answer. She didn't fully affirm or deny it. Al-Wasit and al-Biqa'i highlight that this response showcased her sharp mind, steadfastness, and ability to process the astounding reality before her without succumbing to full disbelief or blind acceptance. She acknowledged the striking resemblance, hinting at a recognition of the impossible, which spoke volumes about her capacity for guidance. This moment connects beautifully to her earlier wisdom, where, as mentioned by al-Sabuni, she prudently chose diplomacy over immediate conflict when Sulaiman's letter arrived.
Knowledge and Submission
The verse concludes with وأوتينا العلم من قبلها وكنا مسلمين (And we were given knowledge before her, and we were submitting). The commentaries offer two powerful interpretations for who is speaking here.
Some scholars, including Al-Alusi as cited by al-Wasit, believe this is a continuation of Bilqis's statement. If so, it signifies her immediate understanding of the miracle and her acknowledgment that she had already received prior knowledge of Allah's power and Sulaiman's prophethood (perhaps through the hoopoe's initial report or Sulaiman's letter). This shows her journey towards Islam was already in motion, and the miracle of the throne solidified her prior understanding and inclination to submit.
Other scholars, such as al-Biqa'i and al-Sabuni, see this as Prophet Sulaiman's reflection. In this view, Sulaiman, upon witnessing Bilqis's intelligent response and her growing recognition of the truth, humbly acknowledges Allah's immense favor upon him and his people. He states that "we" (referring to himself and his followers) were granted knowledge and submission to Allah long before her arrival. Al-Biqa'i links this to a profound Quranic principle: that true knowledge (العلم) leads to deeper submission (مسلمين) to Allah, just as piety (Taqwa) is a pathway to divine teaching, as in the verse "Fear Allah, and Allah will teach you." This connection highlights that guidance is a gift from Allah, nurtured by humility and obedience.
A Journey of Guidance
This ayah is a pivotal moment in the broader narrative of Surah An-Naml, which continually emphasizes Allah's power through His prophets and the path from disbelief to belief. Bilqis's test and her intelligent response serve as a powerful example of how Allah guides those who approach the truth with an open mind and heart. Her journey, from worshipping the sun to this moment of profound insight, beautifully illustrates the transformative power of divine signs and the wisdom of Allah's prophets.
Source: al-Wasit (Tantawi), al-Biqa'i (Nazm al-Durar), al-Sabuni (Safwat al-Tafasir)
Sources: al-Wasit (Tantawi), al-Biqa'i (Nazm al-Durar), al-Sabuni (Safwat al-Tafasir)
Wisdom
This verse opens a profound moment in the story of Prophet Sulaiman (peace be upon him) and Queen Bilqis, inviting us to ponder wisdom and true knowledge.
The Queen's Shrewdness
When Queen Bilqis arrived at Sulaiman's court, her famous throne had already been miraculously transported there and slightly altered. She was then asked, "Is your throne like this?" (أَهَٰكَذَا عَرْشُكِ). This was a deliberate test, not just of her recognition, but of her intellect. Her response, "It is as if it is it" (كَأَنَّهُۥ هُوَ), demonstrates remarkable discernment. As scholars like al-Qurtubi and Ibn al-Jawzi note, she neither fully affirmed nor denied. She recognized its core identity but also noticed the changes, speaking with careful precision. This teaches us the value of observing deeply, thinking critically, and expressing ourselves with nuance and wisdom, rather than making hasty judgments, especially in complex situations.
The Essence of True Knowledge
Following Bilqis's reply, the verse continues, "And we were given knowledge before her, and we were Muslims" (وَأُوتِينَا ٱلْعِلْمَ مِن قَبْلِهَا وَكُنَّا مُسْلِمِينَ). According to the plain meaning (al-Muyassar), this is Prophet Sulaiman's statement. He is affirming that his people, and he himself, possessed true knowledge of Allah and His immense power long before this particular miraculous event or Bilqis's arrival. This knowledge naturally led them to a state of being "Muslims," meaning those who submit willingly to Allah's command and follow the path of Islam.
This offers a powerful general lesson: the greatest knowledge isn't about displaying miracles or intellectual prowess alone. Rather, it is the profound understanding of Allah's attributes and power, which cultivates sincere submission to Him. This foundational wisdom precedes all other insights and becomes the anchor of our faith. It is not merely information but a transformative conviction that shapes our entire being.
A Deeper Call to Reflection
This ayah encourages us to cultivate both intellectual wisdom (like Bilqis's discerning answer) and, more importantly, the profound knowledge that leads to submission to Allah (as expressed by Sulaiman). In our own lives, how often do we seek surface-level understanding without allowing it to deepen our conviction and draw us closer to Allah? The ultimate lesson is to seek knowledge that elevates our humility and submission, recognizing that all wonders, seen and unseen, are but reflections of Allah's infinite power.
Sources: al-Qurtubi (al-Jami li-Ahkam), Ma'arif al-Quran (Mufti Shafi), al-Saadi (Taysir al-Karim), al-Munir (Wahba al-Zuhayli), Ibn al-Jawzi (Zad al-Masir)
Topics that discuss this verse
Surah An-Naml 27:42 is discussed in 3 study guides on Maani. Each guide gathers the key verses, Arabic words and lessons of one Quranic topic.
Reflect on this verse
Open Surah An-Naml 27:42 in Maani to reflect on it through the Five Lenses: its wording, its context, what it means for you, its connections across the Quran and its lessons, grounded in classical tafsir.