Surah An-Naml 27:44
سُورَةُ النَّمۡلِ · Meccan · Verse 44 of 93
قِيلَ لَهَا ٱدْخُلِى ٱلصَّرْحَ ۖ فَلَمَّا رَأَتْهُ حَسِبَتْهُ لُجَّةًۭ وَكَشَفَتْ عَن سَاقَيْهَا ۚ قَالَ إِنَّهُۥ صَرْحٌۭ مُّمَرَّدٌۭ مِّن قَوَارِيرَ ۗ قَالَتْ رَبِّ إِنِّى ظَلَمْتُ نَفْسِى وَأَسْلَمْتُ مَعَ سُلَيْمَٰنَ لِلَّهِ رَبِّ ٱلْعَٰلَمِينَ
Translation
Then it was said to her, ‘Enter the hall,’ but when she saw it, she thought it was a deep pool of water, and bared her legs. Solomon explained, ‘It is just a hall paved with glass,’ and she said, ‘My Lord, I have wronged myself: I devote myself, with Solomon, to God, the Lord of the Worlds.’
English translation: M.A.S. Abdel Haleem.
Meaning and reflection
Wording
This powerful verse from Surah An-Naml takes us to the climactic moment of Queen Bilqis's encounter with Prophet Sulayman, a scene meticulously crafted to unveil truth through its subtle wording.
The Palace and the Illusion
The story begins with the instruction, "It was said to her, 'Enter the *ṣarḥ* (الصَّرْحَ)'." The word *ṣarḥ* here refers to a grand palace or, more specifically, its courtyard (Ibn Ashur, al-Zamakhshari). What follows is a remarkable illusion: "When she saw it, she thought it was a *lujjah* (لُجَّةً), a deep body of water, and she uncovered her shins." The choice of *lujjah* vividly paints a picture of vast, deep water, so convincing that her immediate, natural reaction was to prepare to wade through it, pulling up her garments to avoid getting wet (Ibn Ashur).
Prophet Sulayman then clarifies, "Indeed, it is a *ṣarḥun mumarradun min qawārīr* (صَرْحٌ مُّمَرَّدٌۭ مِّن قَوَارِيرَ) – a palace courtyard paved smooth with glass." The word *mumarrad* means "smooth" or "polished" (al-Razi, al-Jadwal), emphasizing the exquisite craftsmanship. The term *qawārīr* (glass, originally glassware) highlights the material's transparency and fragility (Ibn Ashur, al-Jadwal), creating a breathtaking yet deceptive floor beneath which water flowed, a marvel of ancient engineering.
A Heart's Transformation
The Qur'an’s next sentence is noteworthy for its absence of a connecting "and" (Ibn Ashur), directly following Sulayman's correction. This stylistic choice emphasizes the queen's immediate and profound realization: "She said, 'My Lord, indeed I have wronged myself, and I have submitted with Sulayman to Allah, Lord of the worlds.'"
Her declaration, "*innī ẓalamtu nafsī* (إِنِّي ظَلَمْتُ نَفْسِي)" – "indeed I have wronged myself" – is a powerful confession of her previous misguidance in worshipping the sun (Ibn Ashur, al-Razi). It's an admission of spiritual self-harm. She then states, "*wa aslamtu ma'a Sulaymāna lillāhi Rabbil-'ālamīn* (وَأَسْلَمْتُ مَعَ سُلَيْمَانَ لِلَّهِ رَبِّ الْعَالَمِينَ)," meaning "I submitted to Allah, Lord of the worlds, with Sulayman." The phrase *ma'a Sulaymāna* (with Sulayman) signifies her acceptance of the monotheistic faith that Sulayman himself followed (Ibn Ashur). By recognizing Allah as *Rabbil-'ālamīn* (Lord of the worlds), she acknowledges Him as the ultimate Sovereign over all creation, rejecting the limited worship of the sun and embracing universal monotheism.
This sequence of precise words reveals a journey from visual deception to spiritual clarity, from misunderstanding to profound submission, prompted by divine signs that broke through her previous beliefs. It teaches us that even when confronted with a compelling illusion, a sincere heart can quickly discern truth and submit to the Almighty.
Sources: Ibn Ashur (al-Tahrir wa al-Tanwir), al-Zamakhshari (al-Kashshaf), al-Razi (Mafatih al-Ghayb), al-Jadwal fi I'rab al-Quran (Mahmud Safi), al-Jalalayn
Qur'anic Worlds
This verse opens a profound scene from the story of Prophet Sulayman (Solomon) and Queen Bilqis of Saba', taking us into the "Worlds of Past Nations." It captures the moment of Queen Bilqis's profound transformation and submission to Allah, the Lord of all realms.
The Palatial Test
The verse begins with the instruction given to her: "Enter the palace" (ادْخُلِى ٱلصَّرْحَ). This was no ordinary palace. Prophet Sulayman, through divine wisdom and the capabilities Allah granted him, had commissioned a remarkable structure. As scholarly commentaries from Ibn Kathir, al-Tabari, and al-Baghawi describe, the palace had a floor made of transparent glass, beneath which flowed water, complete with marine life like fish. When Queen Bilqis saw this, "she thought it was a deep pool of water" (حَسِبَتْهُ لُجَّةً). Believing she had to wade through it, "she uncovered her shins" (وَكَشَفَتْ عَن سَاقَيْهَا) to cross what appeared to be water.
A Deeper Display of Power
Prophet Sulayman then revealed the truth to her, saying, "Indeed, it is a palace made smooth from glass" (إِنَّهُۥ صَرْحٌۭ مُّمَرَّدٌۭ مِّن قَوَارِيرَ). This moment was crucial. Scholars offer various insights into Sulayman's intention behind this elaborate display. Al-Tabari and al-Razi suggest it was to demonstrate the immense power and unique dominion Allah had granted him, far exceeding her own. It was a subtle yet powerful test of her intellect and observation. This experience was designed to make her reflect not just on the visible grandeur, but on the hidden power that made such wonders possible.
A Heartfelt Submission
Confronted with such undeniable, awe-inspiring evidence of a power beyond human capacity, Queen Bilqis's heart turned. Her response was a declaration of sincere repentance and faith: "My Lord, I have wronged myself, and I submit with Sulayman to Allah, Lord of all realms" (رَبِّ إِنِّى ظَلَمْتُ نَفْسِى وَأَسْلَمْتُ مَعَ سُلَيْمَٰنَ لِلَّهِ رَبِّ ٱلْعَٰلَمِينَ). Her admission of "wronging herself" (ظَلَمْتُ نَفْسِي) refers to her past disbelief and her people's worship of the sun, as explained by Ibn Kathir. She acknowledged her error and proclaimed her submission (أسلمت) to Allah, joining Prophet Sulayman in the worship of the one true God. Sayyid Qutb beautifully notes that her saying "with Sulayman" implies a shared journey of submission to Allah, the ultimate sovereign, rather than a submission to Sulayman himself. This pivotal moment underscores the Quran's timeless message: true power and guidance originate from Allah, prompting even the most powerful of rulers to humble themselves before Him.
Sources: Ibn Kathir, Ma'arif al-Quran (Mufti Shafi), al-Baghawi (Maalim al-Tanzil), al-Tabari (Jami al-Bayan), al-Razi (Mafatih al-Ghayb), Sayyid Qutb (Fi Zilal al-Quran)
Worldly Mirror
In Surah 27:44, we witness a pivotal moment in the story of Queen Balqis and Prophet Sulayman, a turning point that profoundly reshapes her understanding of herself and her place in the world. This verse opens as the Queen is invited, "قِيلَ لَهَا ٱدْخُلِى ٱلصَّرْحَ" (It was said to her, "Enter the palace"). She steps into an extraordinary structure.
A Worldly Deception
The palace floor was made of smooth, transparent glass with water flowing beneath it. As she entered, "فَلَمَّا رَأَتْهُ حَسِبَتْهُ لُجَّةًۭ وَكَشَفَتْ عَن سَاقَيْهَا" (when she saw it, she thought it was a deep pool and uncovered her shins) to wade through what she perceived as water. Prophet Sulayman then clarified, "قَالَ إِنَّهُۥ صَرْحٌۭ مُّمَرَّدٌۭ مِّن قَوَارِيرَ" (He said, "Indeed, it is a palace paved smoothly with glass"). This was not mere grandeur; it was a deliberate, unexpected test (Sayyid Qutb) designed to reveal a deeper truth. It showed her that what appears real to the eye can be a deception, much like how she had been deceived by worshipping the sun and moon, mistaking them for true deities (Tazkirul Quran).
Inner Reckoning
In that moment of realization, standing before this marvel, Queen Balqis turned to Allah and declared, "قَالَتْ رَبِّ إِنِّي ظَلَمْتُ نَفْسِي" (She said, "My Lord, I have wronged myself"). This is a deep personal confession. She recognized that her past worship of other than Allah, known as *shirk* (polytheism), was a profound injustice to her own soul. This was a spiritual diagnosis, a moment of self-knowledge pointing directly back to Allah and prompting sincere repentance (al-Muyassar). It was an admission that her previous beliefs were a blindness to the true, ultimate power that Prophet Sulayman’s miracles, like this palace, represented (Israr Ahmad, al-Munir).
True Submission and Brotherhood
Her declaration continued, "وَأَسْلَمْتُ مَعَ سُلَيْمَٰنَ لِلَّهِ رَبِّ ٱلْعَٰلَمِينَ" (and I have submitted with Sulayman to Allah, Lord of all worlds). This powerful statement reflects a transformation in her worldly and relational understanding. She didn't submit *to* Sulayman but *with* him, acknowledging that both a mighty prophet and a powerful queen stand equal in their submission to Allah alone. Sayyid Qutb emphasizes that true Islam means no human bows to another, but all bow to Allah. This illustrates a profound social and political shift: from a hierarchical system where she was worshipped, to an egalitarian one where all are servants of the One Lord. Her conversion serves as a powerful lesson for all communities, reminding us that true allegiance is to Allah, setting aside all false idols and human-made hierarchies.
Sources: Israr Ahmad (Bayan ul Quran), Sayyid Qutb (Fi Zilal al-Quran), Tazkirul Quran, al-Munir (Wahba al-Zuhayli), Ibn al-Jawzi (Zad al-Masir)
Topics that discuss this verse
Surah An-Naml 27:44 is discussed in 8 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 27:44 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.