03 Nov Sūratu’n-Naml [The Ant]:(27:19).Part2
فَتَبَسَّمَ ضَاحِكًا مِنْ قَوْلِهَا
(Solomon) smiled at her (the ant’s) words.(An-Naml 27:19)
Another fine point worth mentioning here is that both the ant whose words Solomon heard and the Queen of Sheba from whom the hoopoe brought news were female beings. Being female represents or signifies reproduction. Both the ant and the Queen were an allusion to Solomon having many wives and children to support his cause of exalting God’s Word.
These incidents mentioned in the Qur’ān also teach us that it is im-portant for human life to be able to communicate with the animal kingdom or recognize this kingdom with its peculiarities. This kingdom has numer-ous truths and messages that it can impart to us in its peculiar language. The fact that some of the Qur’anic chapters are named after some animals, such as Honeybee and Ant, implies the importance of the relationships between humans and the members of the animal kingdom. The social life of “republican” ants and bees must have many messages for us. However, these significant relationships should be explained from the viewpoint of believing people.
Through the miracle of a Prophet, God Almighty shows us in the Qur’ān that it is possible for humankind to communicate with animals. The language of this communication is an articulate one, even though it is not composed of letters and words. Prophet Solomon might have smiled at the ant’s warning her community also because he sensed that one day human-kind would be able to realize this communication.
God knows best the truth of everything, and to Him is the homecoming.
رَبِّ أَوْزِعْن۪ۤي أَنْ أَشْكُرَ نِعْمَتَكَ الَّت۪ۤي أَنْعَمْتَ عَلَيَّ وَعَلٰى وَالِدَيَّ وَأَنْ أَعْمَلَ صَالِحًا تَرْضٰيهُ وَأَدْخِلْن۪ي بِرَحْمَتِكَ ف۪ي عِبَادِكَ الصَّالِح۪ينَ
He (Solomon) said: “My Lord! Inspire and guide me so that I may thank You for Your favor which You have bestowed on me and on my parents, and so that I may act righteously in a manner that will please You; and include me (out of Your mercy) among Your righteous servants.”(An-Naml 27:19)
The choice of words, word-order, verbs, and their moods are very significant in explaining matters in the Qur’ān. It sometimes occurs that, as in this verse, a single verb may contain various meanings. For instance, God uses the verb “an‘amta” (You have bestowed) in this verse. The finite form of this verb—which is inflected for tense and for person—refers to God’s bestowing bounties and providing people with them. That is, Prophet Solomon meant the following by this finite verb:
“My Lord! You did not keep me in non-existence; instead, You have brought me into existence. Being clothed in the attire of existence, I have been promoted to being a polished mirror that “reflects” You to those who look at me. You did not make me a lifeless thing; You bestowed life on me so that I have found the opportunity to tell people about You in a broader realm. Sometimes groaning like a reed flute, sometimes giving voice like a string, and sometimes causing a string to resonate like a plectrum, I function as a means to indicate You. Then, You did not leave me a mere human being; instead, You have exalted me to the level of a believing man. Thus You have honored me with the ability to see existence with the eyes of a believing human being, watch it like an exhibition, and read it as if reading a book. To be able to see the universe from this perspective is possible for a human being who believes. My Lord! I am not restricted to any place with the perspective You have granted to me. I am not fixed where I am; rather, I am moving my shuttle of thought through the spheres or realms of Divine Names, Attributes, and Essence, becoming enraptured with awe and wonder before You in these infinitely broad spheres.”
Indeed, Prophet Solomon meant these and many other things in accordance with his profound Prophetic wisdom by the finite verb of “an‘amta” (You have bestowed).
As a second point, with the same phrase Prophet Solomon called God’s compassion upon himself for the acceptance of his prayer, meaning:
“My Lord! What I am asking and will ask for in this prayer is not something incompatible with Your laws and practice. For You have already given me many things like the ones I am asking and will ask You for now without asking anything in return. Therefore, I believe that You will grant what I am asking and will ask You for. You are absolutely able to grant whatever You will and whatever Your servants ask You for.”
In the words of Muhammad Lütfi Efendi, the Imām of Alvar, he means:
“Please my Lord, please my Lord! What will You lose, O Lord!”
Prophet Solomon also meant: “So far You have always granted me everything I have; You have the character and reputation of granting. Therefore, I am not asking You for anything which You do not and will not grant; I only ask You to complete Your blessings and bounties on me.”
He prayed to God in this way and included his parents in his prayer in a filial fidelity.