Surah An-Naml
Chapter 27 · Verse 42 · Revealed in Makkah
“So when she arrived, it was said [to her], "Is your throne like this?" She said, "[It is] as though it was it." [Solomon said], "And we were given knowledge before her, and we have been Muslims [in submission to Allah].”
Translation: Saheeh International
Listen to recitation
Mishary Rashid Alafasy
Reflection — Ibn Kathir
The Test of Bilqis
When Sulayman brought the throne of Bilqis before she and her people arrived, he issued orders that some of its features should be altered, so that he could test her and see whether she recognized it and how composed she would be when she saw it. Would she hasten to say either that it was her throne or that it was not So he said:
نَكِّرُواْ لَهَا عَرْشَهَا نَنظُرْ أَتَهْتَدِى أَمْ تَكُونُ مِنَ الَّذِينَ لاَ يَهْتَدُونَ
Reflection — Maarif ul Quran
قَالَ الَّذِي عِندَهُ عِلْمٌ مِّنَ الْكِتَابِ (Said the one who had the knowledge of the book - 27:40). The question is as to who was this person? One possibility is that he was Sulaiman (علیہ السلام) himself, because his knowledge of the book of Allah was most extensive. In that case this incident happened as a miracle. The objective was also that Bilqis should have an experience of the prophetic miracle, so that no doubt was left in her mind. But Ibn Jarir has reported from many commentators of the Qur'an, like Qatadah, that he was a person from the companions of Sayyidna Sulaiman (علیہ السلام) . Qurtubi has declared it to be the view of the majority. Ibn Ishaque has mentioned his name as 'Asif Ibn Barkhiya, and has opined that he was a friend of Sayyidna Sulaiman (علیہ السلام) . Some other narrations say that a cousin of Sayyidna Sulaiman (علیہ السلام) had the knowledge of Al-Ism ul-A` zam, (a particular name of Allah Almighty) the speciality of which is that whatever blessing is invoked from Allah Ta` ala by reciting this name, it is accepted, and anything requested is delivered from Him. It does not prove that Sayyidna Sulaiman (علیہ السلام) did not have the knowledge of Al-Ism-ul-A` zam. Rather it is quite likely that he considered it prudent to have the manifestation of the miracle by one of his people, which should have deeper impression on Bilqis. Therefore, instead of performing the miracle himself, he addressed his people in the above manner. (کذا فی فصوص الحکم) In such a situation, this incident was a Karamah, which was performed by 'Asif Ibn Barkhiya.
Difference between miracle and Karmah
What does this verse bring up for you today?