Surah an-Naml (The Ant ) 27 : 15

Overview (Verse 15 - 16)
 
In this passage we have a short reference to David and a more complete account of Solomon, following immediately after the short episode of Moses. All three were prophets sent to the Children of Israel. Yet these stories occur in a sūrah that opens with a description of the Qur’ān. Later it says: “This Qur’ān explains to the Children of Israel most of that over which they disagree.” (Verse 76)
 
As related here, Solomon’s story provides far more details than anywhere else in the Qur’ān, but it concentrates only on one episode which relates what he did with the hoopoe and with the Queen of Sheba. A preamble to the story quotes Solomon as he declares to all people that God has granted him the ability to talk to birds and understand their speech, and He has further given him of all things. He expresses his thanks to God for such clear favours He has bestowed on him. We then see him inspecting a procession that included humans, jinn and birds, before we note a warning given by one ant to its community lest they be stamped upon. Solomon understands the ant’s discourse and again he expresses his gratitude to God. He realizes that such favours constitute a test, and he prays to God that he will be successful in this test.
 
These stories of Moses, David and Solomon are perhaps the most important in the history of the Children of Israel. They fit well with what the sūrah says in its opening about the Qur’ān which, in turn, explains to the Children of Israel most of their disputes. Furthermore, the details given here about Solomon are especially suited to the subject matter of this sūrah. This is clearly apparent in several instances. Firstly, the whole sūrah lays great emphasis on knowledge. The first words regarding David and Solomon are: “We granted knowledge to David and Solomon.” (Verse 15) Solomon’s address begins with a reference to his knowledge of the language of the birds: “We have been taught the speech of birds.” (Verse 16) As the story progresses, the hoopoe excuses itself for its absence: “I have just learnt things that are unknown to you, and I come to you from Sheba with accurate information.” (Verse 22) Besides, the one who brings the queen’s throne to Solomon in no time is “the one who was deeply versed in the Book.” (Verse 40)
 
The sūrah opens with a reference to the Qur’ān, God’s clear and elucidating book sent to the unbelievers, yet they refuse to believe and adopt an incredulous attitude. In Solomon’s story, reference is made to the epistle he sent the Queen of Sheba. It does not take long before she and her people declare their belief in and submission to God. She did so when she saw the superior powers given to Solomon, making the jinn, humans and birds subservient to him. But it was God who placed these and other powers under Solomon’s command. God has sway over all His creation, and He is the Lord of the truly magnificent throne.
 
The sūrah also looks at a variety of God’s favours granted to people, and a variety of signs He has placed in the universe. It refers to the fact that He has placed man in charge of the earth but most men deny His signs, refusing to believe in Him or show their gratitude. Solomon, however, is an example of a truly grateful servant, who appeals to his Lord to guide him to be truly thankful. Enjoyment of his favours does not corrupt his upright nature, nor does the power at his command lead him to tyranny or transgression.
 
The passage about Solomon and the Queen of Sheba is a very good example of the Qur’ānic art of story telling. The story is full of movement and action, rich in feeling and scenery. Highlighting certain images and separating them with suitable gaps are two more aspects of the unique method of the Qur’ān.
 
A Brief Reference and a Detailed Account
 
For sure, We granted knowledge to David and Solomon, and both of them said: All praise is due to God who has favoured us above many of His believing servants. (Verse 15)
 
This is the starting signal that opens the story. It reports on the most important favour God granted to David and Solomon (peace be upon them both). As for David, the details of what knowledge God imparted to him are given in other sūrahs. These include his fine and enchanting recitation of Psalms which was echoed by the universe around him. The mountains and the birds sang God’s praises with him because of the sweetness of his voice, his profound sincerity and deep feeling as he addressed his Lord. All barriers and impediments between him and the universe were removed. He was skilled in making protective garments which were particularly useful in war. Iron and sharp, tough objects were softened for him so that he was able to use them the way he liked. He was also taught how to judge between people, which was a favour also shared by Solomon.
 
The sūrah also gives us an account of some of the favours God granted Solomon, particularly his knowledge of the speech of birds and other creatures. This is in addition to what is mentioned in other sūrahs, such as his ability to judge in intricate disputes, and the fact that the winds were made subject to his command, by God’s grace.
 
The story begins with the reference to knowledge: “For sure, We granted knowledge to David and Solomon.” (Verse 15) Before the verse concludes we are told of their thanksgiving to God for this favour. They stress the great value and benefit of knowledge, and declare their praise of God for it. Thus, the value of knowledge is enhanced, and it becomes clear that people with knowledge are favoured highly.
 
We are not told here of the type or speciality of the knowledge given to these two prophets because the emphasis is on knowledge in its entirety. This gives us the further connotation that all knowledge is a gift from God, and that it behoves every person of knowledge to know the source of such knowledge. This makes all those endowed with knowledge turn to God, praising Him, and motivates them to use their knowledge in ways that please the great Giver. Thus, knowledge, which is an aspect of God’s favour, does not turn people away from God. Any knowledge that does so is deviant, moving away from its source and missing its goal. Nor does it bring happiness to the one who possesses it. Instead, it brings only misery, fear, worry and destruction.
 
Today humanity has achieved a good standard in a particular branch of science, being able to induce nuclear fusion and use nuclear energy. But what has humanity benefited by such knowledge whose possessors neither remember, fear or praise God, nor use their knowledge in His service? What result has humanity reaped other than the horrific tragedy of nuclear bombs being dropped on Hiroshima and Nagasaki, and the worry and fear of destruction that people in the West and the East experience?
 
The story then progresses concentrating on Solomon only: “Solomon inherited David. He said: ‘O people! We have been taught the speech of birds, and have been given of all good things. This is indeed a manifest favour [from God].’” (Verse 16) David was given kingship alongside prophethood and knowledge, but it is knowledge, rather than kingship, that is mentioned in this context because being a king is too trivial by comparison.
 
It is clear that the inheritance intended here is that of knowledge, because it is the main blessing which deserves mention. This is confirmed by Solomon’s declaration to his people: “D people! We have been taught the speech of birds, and have been given of all good things.” (Verse 16) He highlights the fact that he has been taught the language of birds, and mentions other favours in a general way, but he attributes both to the same source, which is not David, his father. Indeed, none of this did he inherit from his father.
 
Removing the Barriers of Nature
 
“O people! We have been taught the speech of birds, and have been given of all good things.” (Verse 16) Thus Solomon announces to all people that these are aspects of God’s favours granted to him. He seeks no special position as a result. Indeed, he describes such favours as they truly are: “This is indeed a manifest favour [from God].” (Verse 16) It is a favour that makes its source known to all. No one can teach the language of birds to man other than God, and no one can give anyone a measure of all good things except God.
 
Birds, animals and insects have their own means of communication, which are in fact their languages. God, the Creator of all these says: “There is not an animal that walks on earth and no bird that flies on its wings but are communities like your own.” (6: 38) They cannot form communities unless they have ties and bonds which they maintain, and some means of communication with which to understand each other. This is clearly observed in many species of bird, animal and insect. Biologists who are interested in certain species try hard to understand a little of their languages, but they can only rely on guesswork which does not approach any degree of certainty. What God granted to Solomon was something special, a miracle that goes beyond the laws of nature familiar to man. The knowledge he acquired was not through any attempt he had made to understand these species; it was a gift from God.
 
It is important to emphasize this point so as to make it clearly understood. Some contemporary commentators on the Qur’ān are too impressed by modern scientific achievements. Hence they try to explain what the Qur’ān says about Solomon as similar to the attempts by biologists to understand the methods of communication used by birds and animals. Thus, they force the miracle God granted to Solomon out of its nature. They also give scientific discoveries a degree of importance far greater than what they deserve. It is perfectly easy for God to teach one of His servants the languages of birds, animals and insects, as a special favour, and without any effort on that person’s part. This does not require more than the lifting of some barriers God has placed between different species when He created them all.
 
Yet this is only one part of the miracle God granted to Solomon, His servant. The other part was that a number of the jinn and birds were placed under his command, serving him like human servants would. Moreover, the birds thus placed under him were given special faculties far greater than ordinary birds of the same species. This is clearly apparent in the story of the hoopoe who was able to understand the situation at the Queen of Sheba’s court as clearly as a most intelligent and religious person. This is again a miraculous aspect.
 
It is a fact that the law God has set for His creation allows birds a measure of understanding that may vary, but this measure remains well below what man understands. That birds have their own form is merely part of the overall balance maintained in the universe. It is subject to the general law of creation.
 
Another fact is that a hoopoe living today is exactly the same as other hoopoes that have lived on earth for a very long time. Its genes are such that they make it, practically, a clone of the first hoopoe. Whatever adaptations the hoopoe has gone through does not enable it to move on to a higher species. This is clearly part of the system and balance God has set for His creation.
 
The two facts mentioned above cannot preclude the working of a miracle whenever God, the Creator of all species and laws governing them wants it. The miracle itself may be a part of the overall law of creation, which we do not know in full. If it is, then this part occurs at the time appointed for it, which is known only to God. As it occurs, it transcends the natural laws familiar to man, but it thus complements the divine laws of creation and balance. This explains how Solomon’s hoopoe came into existence, and perhaps all the birds that were placed under Solomon’s command at that time.

Overview (Verse 15 - 16)
 
In this passage we have a short reference to David and a more complete account of Solomon, following immediately after the short episode of Moses. All three were prophets sent to the Children of Israel. Yet these stories occur in a sūrah that opens with a description of the Qur’ān. Later it says: “This Qur’ān explains to the Children of Israel most of that over which they disagree.” (Verse 76)
 
As related here, Solomon’s story provides far more details than anywhere else in the Qur’ān, but it concentrates only on one episode which relates what he did with the hoopoe and with the Queen of Sheba. A preamble to the story quotes Solomon as he declares to all people that God has granted him the ability to talk to birds and understand their speech, and He has further given him of all things. He expresses his thanks to God for such clear favours He has bestowed on him. We then see him inspecting a procession that included humans, jinn and birds, before we note a warning given by one ant to its community lest they be stamped upon. Solomon understands the ant’s discourse and again he expresses his gratitude to God. He realizes that such favours constitute a test, and he prays to God that he will be successful in this test.
 
These stories of Moses, David and Solomon are perhaps the most important in the history of the Children of Israel. They fit well with what the sūrah says in its opening about the Qur’ān which, in turn, explains to the Children of Israel most of their disputes. Furthermore, the details given here about Solomon are especially suited to the subject matter of this sūrah. This is clearly apparent in several instances. Firstly, the whole sūrah lays great emphasis on knowledge. The first words regarding David and Solomon are: “We granted knowledge to David and Solomon.” (Verse 15) Solomon’s address begins with a reference to his knowledge of the language of the birds: “We have been taught the speech of birds.” (Verse 16) As the story progresses, the hoopoe excuses itself for its absence: “I have just learnt things that are unknown to you, and I come to you from Sheba with accurate information.” (Verse 22) Besides, the one who brings the queen’s throne to Solomon in no time is “the one who was deeply versed in the Book.” (Verse 40)
 
The sūrah opens with a reference to the Qur’ān, God’s clear and elucidating book sent to the unbelievers, yet they refuse to believe and adopt an incredulous attitude. In Solomon’s story, reference is made to the epistle he sent the Queen of Sheba. It does not take long before she and her people declare their belief in and submission to God. She did so when she saw the superior powers given to Solomon, making the jinn, humans and birds subservient to him. But it was God who placed these and other powers under Solomon’s command. God has sway over all His creation, and He is the Lord of the truly magnificent throne.
 
The sūrah also looks at a variety of God’s favours granted to people, and a variety of signs He has placed in the universe. It refers to the fact that He has placed man in charge of the earth but most men deny His signs, refusing to believe in Him or show their gratitude. Solomon, however, is an example of a truly grateful servant, who appeals to his Lord to guide him to be truly thankful. Enjoyment of his favours does not corrupt his upright nature, nor does the power at his command lead him to tyranny or transgression.
 
The passage about Solomon and the Queen of Sheba is a very good example of the Qur’ānic art of story telling. The story is full of movement and action, rich in feeling and scenery. Highlighting certain images and separating them with suitable gaps are two more aspects of the unique method of the Qur’ān.
 
A Brief Reference and a Detailed Account
 
For sure, We granted knowledge to David and Solomon, and both of them said: All praise is due to God who has favoured us above many of His believing servants. (Verse 15)
 
This is the starting signal that opens the story. It reports on the most important favour God granted to David and Solomon (peace be upon them both). As for David, the details of what knowledge God imparted to him are given in other sūrahs. These include his fine and enchanting recitation of Psalms which was echoed by the universe around him. The mountains and the birds sang God’s praises with him because of the sweetness of his voice, his profound sincerity and deep feeling as he addressed his Lord. All barriers and impediments between him and the universe were removed. He was skilled in making protective garments which were particularly useful in war. Iron and sharp, tough objects were softened for him so that he was able to use them the way he liked. He was also taught how to judge between people, which was a favour also shared by Solomon.
 
The sūrah also gives us an account of some of the favours God granted Solomon, particularly his knowledge of the speech of birds and other creatures. This is in addition to what is mentioned in other sūrahs, such as his ability to judge in intricate disputes, and the fact that the winds were made subject to his command, by God’s grace.
 
The story begins with the reference to knowledge: “For sure, We granted knowledge to David and Solomon.” (Verse 15) Before the verse concludes we are told of their thanksgiving to God for this favour. They stress the great value and benefit of knowledge, and declare their praise of God for it. Thus, the value of knowledge is enhanced, and it becomes clear that people with knowledge are favoured highly.
 
We are not told here of the type or speciality of the knowledge given to these two prophets because the emphasis is on knowledge in its entirety. This gives us the further connotation that all knowledge is a gift from God, and that it behoves every person of knowledge to know the source of such knowledge. This makes all those endowed with knowledge turn to God, praising Him, and motivates them to use their knowledge in ways that please the great Giver. Thus, knowledge, which is an aspect of God’s favour, does not turn people away from God. Any knowledge that does so is deviant, moving away from its source and missing its goal. Nor does it bring happiness to the one who possesses it. Instead, it brings only misery, fear, worry and destruction.
 
Today humanity has achieved a good standard in a particular branch of science, being able to induce nuclear fusion and use nuclear energy. But what has humanity benefited by such knowledge whose possessors neither remember, fear or praise God, nor use their knowledge in His service? What result has humanity reaped other than the horrific tragedy of nuclear bombs being dropped on Hiroshima and Nagasaki, and the worry and fear of destruction that people in the West and the East experience?
 
The story then progresses concentrating on Solomon only: “Solomon inherited David. He said: ‘O people! We have been taught the speech of birds, and have been given of all good things. This is indeed a manifest favour [from God].’” (Verse 16) David was given kingship alongside prophethood and knowledge, but it is knowledge, rather than kingship, that is mentioned in this context because being a king is too trivial by comparison.
 
It is clear that the inheritance intended here is that of knowledge, because it is the main blessing which deserves mention. This is confirmed by Solomon’s declaration to his people: “D people! We have been taught the speech of birds, and have been given of all good things.” (Verse 16) He highlights the fact that he has been taught the language of birds, and mentions other favours in a general way, but he attributes both to the same source, which is not David, his father. Indeed, none of this did he inherit from his father.
 
Removing the Barriers of Nature
 
“O people! We have been taught the speech of birds, and have been given of all good things.” (Verse 16) Thus Solomon announces to all people that these are aspects of God’s favours granted to him. He seeks no special position as a result. Indeed, he describes such favours as they truly are: “This is indeed a manifest favour [from God].” (Verse 16) It is a favour that makes its source known to all. No one can teach the language of birds to man other than God, and no one can give anyone a measure of all good things except God.
 
Birds, animals and insects have their own means of communication, which are in fact their languages. God, the Creator of all these says: “There is not an animal that walks on earth and no bird that flies on its wings but are communities like your own.” (6: 38) They cannot form communities unless they have ties and bonds which they maintain, and some means of communication with which to understand each other. This is clearly observed in many species of bird, animal and insect. Biologists who are interested in certain species try hard to understand a little of their languages, but they can only rely on guesswork which does not approach any degree of certainty. What God granted to Solomon was something special, a miracle that goes beyond the laws of nature familiar to man. The knowledge he acquired was not through any attempt he had made to understand these species; it was a gift from God.
 
It is important to emphasize this point so as to make it clearly understood. Some contemporary commentators on the Qur’ān are too impressed by modern scientific achievements. Hence they try to explain what the Qur’ān says about Solomon as similar to the attempts by biologists to understand the methods of communication used by birds and animals. Thus, they force the miracle God granted to Solomon out of its nature. They also give scientific discoveries a degree of importance far greater than what they deserve. It is perfectly easy for God to teach one of His servants the languages of birds, animals and insects, as a special favour, and without any effort on that person’s part. This does not require more than the lifting of some barriers God has placed between different species when He created them all.
 
Yet this is only one part of the miracle God granted to Solomon, His servant. The other part was that a number of the jinn and birds were placed under his command, serving him like human servants would. Moreover, the birds thus placed under him were given special faculties far greater than ordinary birds of the same species. This is clearly apparent in the story of the hoopoe who was able to understand the situation at the Queen of Sheba’s court as clearly as a most intelligent and religious person. This is again a miraculous aspect.
 
It is a fact that the law God has set for His creation allows birds a measure of understanding that may vary, but this measure remains well below what man understands. That birds have their own form is merely part of the overall balance maintained in the universe. It is subject to the general law of creation.
 
Another fact is that a hoopoe living today is exactly the same as other hoopoes that have lived on earth for a very long time. Its genes are such that they make it, practically, a clone of the first hoopoe. Whatever adaptations the hoopoe has gone through does not enable it to move on to a higher species. This is clearly part of the system and balance God has set for His creation.
 
The two facts mentioned above cannot preclude the working of a miracle whenever God, the Creator of all species and laws governing them wants it. The miracle itself may be a part of the overall law of creation, which we do not know in full. If it is, then this part occurs at the time appointed for it, which is known only to God. As it occurs, it transcends the natural laws familiar to man, but it thus complements the divine laws of creation and balance. This explains how Solomon’s hoopoe came into existence, and perhaps all the birds that were placed under Solomon’s command at that time.