27: The Naml (Al-Naml)
Revealed at Makkah
The title of this chapter is taken from the mention in v. 18 of a tribe known as the Naml in the story of Solomon and the Queen of Sheba. It begins by dealing with the histories of Moses and Solomon, indicating the likeness of their lives with that of the Holy Prophet. He was a law-giver like Moses and eventually ruler of a kingdom as Solomon was, yet retained the simplicity of the life of Moses. The chapter then refers to the prophets Sālih and Lot whose opponents were destroyed and goes on to prophesy the triumph of the faithful and to indicate that in the Holy Prophet’s case this triumph would be generally through the spiritual resurrection of his opponents rather than their destruction. This chapter belongs to the middle period at Makkah.
Section 1 (Verses 27:1–27:14): A Reference to Moses’ History
27:1
طٰسٓ ۟ تِلۡکَ اٰیٰتُ الۡقُرۡاٰنِ وَ کِتَابٍ مُّبِیۡنٍ ۙ﴿۱﴾
Benignant, Hearing God! These are the verses of the Quran and the Book that makes manifest:
See 26:1 footnote, for explanation. The letters here are ṭā and sīn.
27:3
الَّذِیۡنَ یُقِیۡمُوۡنَ الصَّلٰوۃَ وَ یُؤۡتُوۡنَ الزَّکٰوۃَ وَ ہُمۡ بِالۡاٰخِرَۃِ ہُمۡ یُوۡقِنُوۡنَ ﴿۳﴾
who keep up prayer and give the due charity, and they are sure of the Hereafter.
27:4
اِنَّ الَّذِیۡنَ لَا یُؤۡمِنُوۡنَ بِالۡاٰخِرَۃِ زَیَّنَّا لَہُمۡ اَعۡمَالَہُمۡ فَہُمۡ یَعۡمَہُوۡنَ ؕ﴿۴﴾
Those who do not believe in the Hereafter, We make their deeds seem good to them, but they blindly wander on.
By their deeds are meant the deeds which they ought to perform. Evil deeds are made to seem good to evildoers by the devil (6:43), while Allah commends good deeds. Elsewhere we have: “But Allah has endeared the faith to you and has made it attractive in your hearts, and He has made hateful to you disbelief and transgression and disobedience” (49:7).
27:5
اُولٰٓئِکَ الَّذِیۡنَ لَہُمۡ سُوۡٓءُ الۡعَذَابِ وَ ہُمۡ فِی الۡاٰخِرَۃِ ہُمُ الۡاَخۡسَرُوۡنَ ﴿۵﴾
These are they for whom is an evil punishment, and in the Hereafter they are the greatest losers.
27:6
وَ اِنَّکَ لَتُلَقَّی الۡقُرۡاٰنَ مِنۡ لَّدُنۡ حَکِیۡمٍ عَلِیۡمٍ ﴿۶﴾
And you are surely made to receive the Quran from the Wise, the Knowing.
27:7
اِذۡ قَالَ مُوۡسٰی لِاَہۡلِہٖۤ اِنِّیۡۤ اٰنَسۡتُ نَارًا ؕ سَاٰتِیۡکُمۡ مِّنۡہَا بِخَبَرٍ اَوۡ اٰتِیۡکُمۡ بِشِہَابٍ قَبَسٍ لَّعَلَّکُمۡ تَصۡطَلُوۡنَ ﴿۷﴾
When Moses said to his family: Surely I see a fire; I will bring you from it some news, or bring you a burning brand, so that you may warm yourselves.
27:8
فَلَمَّا جَآءَہَا نُوۡدِیَ اَنۡۢ بُوۡرِکَ مَنۡ فِی النَّارِ وَ مَنۡ حَوۡلَہَا ؕ وَ سُبۡحٰنَ اللّٰہِ رَبِّ الۡعٰلَمِیۡنَ ﴿۸﴾
So when he came to it, a voice issued, saying: Blessed is he who is in search of fire and those around it. And glory be to Allah, the Lord of the worlds!
The words man fi-l-nār (“who is in search of fire”) have been explained in several ways, the best being that in which the word fī (lit., in) may be rendered as meaning after or in search of. According to another explanation, these words mean that which is in fire and the place where fire was seen by Moses to be burning is meant. The addition of the words those (or whatever is) around it is to show that the whole of this land was blessed, because so many prophets for the guidance of humanity were raised there. That the fire was not a physical fire is suggested by commentators. This is in fact clear. The voice that came to Moses was the voice of God and it came in the manner in which the Divine call comes to all prophets. Moses received a Divine revelation, and what he saw was during a state of transformation.
27:9
یٰمُوۡسٰۤی اِنَّہٗۤ اَنَا اللّٰہُ الۡعَزِیۡزُ الۡحَکِیۡمُ ۙ﴿۹﴾
O Moses, surely I am Allah, the Mighty, the Wise:
27:10
وَ اَلۡقِ عَصَاکَ ؕ فَلَمَّا رَاٰہَا تَہۡتَزُّ کَاَنَّہَا جَآنٌّ وَّلّٰی مُدۡبِرًا وَّ لَمۡ یُعَقِّبۡ ؕ یٰمُوۡسٰی لَا تَخَفۡ ۟ اِنِّیۡ لَا یَخَافُ لَدَیَّ الۡمُرۡسَلُوۡنَ ﴿٭ۖ۱۰﴾
And throw down your staff. So when he saw it in motion as if it were a snake, he turned back retreating and did not return. O Moses, do not fear. Surely the messengers do not fear in My presence —
27:11
اِلَّا مَنۡ ظَلَمَ ثُمَّ بَدَّلَ حُسۡنًۢا بَعۡدَ سُوۡٓءٍ فَاِنِّیۡ غَفُوۡرٌ رَّحِیۡمٌ ﴿۱۱﴾
Nor he who does wrong, then does good instead after evil; surely I am Forgiving, Merciful,
The word illā, with which this verse opens, does not here mean except but is equivalent to wāw (and). Being joined to the “not” in the previous passage, the correct translation of illā here is and not, i.e. nor.
27:12
وَ اَدۡخِلۡ یَدَکَ فِیۡ جَیۡبِکَ تَخۡرُجۡ بَیۡضَآءَ مِنۡ غَیۡرِ سُوۡٓءٍ ۟ فِیۡ تِسۡعِ اٰیٰتٍ اِلٰی فِرۡعَوۡنَ وَ قَوۡمِہٖ ؕ اِنَّہُمۡ کَانُوۡا قَوۡمًا فٰسِقِیۡنَ ﴿۱۲﴾
and put your hand into your bosom, it will come forth white without evil, among nine signs to Pharaoh and his people. Surely they are a transgressing people.
27:13
فَلَمَّا جَآءَتۡہُمۡ اٰیٰتُنَا مُبۡصِرَۃً قَالُوۡا ہٰذَا سِحۡرٌ مُّبِیۡنٌ ﴿ۚ۱۳﴾
So when Our clear signs came to them, they said: This is clear enchantment.
27:14
وَ جَحَدُوۡا بِہَا وَ اسۡتَیۡقَنَتۡہَاۤ اَنۡفُسُہُمۡ ظُلۡمًا وَّ عُلُوًّا ؕ فَانۡظُرۡ کَیۡفَ کَانَ عَاقِبَۃُ الۡمُفۡسِدِیۡنَ ﴿٪۱۴﴾
And they denied them unjustly and proudly, while their souls were convinced of them. See, then, what was the end of the mischief-makers!
Section 2 (Verses 27:15–27:31): History of Solomon
27:15
وَ لَقَدۡ اٰتَیۡنَا دَاوٗدَ وَ سُلَیۡمٰنَ عِلۡمًا ۚ وَ قَالَا الۡحَمۡدُ لِلّٰہِ الَّذِیۡ فَضَّلَنَا عَلٰی کَثِیۡرٍ مِّنۡ عِبَادِہِ الۡمُؤۡمِنِیۡنَ ﴿۱۵﴾
And certainly We gave knowledge to David and Solomon. And they said: Praise be to Allah, Who has made us excel many of His believing servants!
The history of David and Solomon, being the history of the temporal greatness of the Israelites, forms really a part of the history of Moses, and reference to it is in fact prophetical, to show that Islam was also destined to rise to greatness temporally as well as spiritually.
27:16
وَ وَرِثَ سُلَیۡمٰنُ دَاوٗدَ وَ قَالَ یٰۤاَیُّہَا النَّاسُ عُلِّمۡنَا مَنۡطِقَ الطَّیۡرِ وَ اُوۡتِیۡنَا مِنۡ کُلِّ شَیۡءٍ ؕ اِنَّ ہٰذَا لَہُوَ الۡفَضۡلُ الۡمُبِیۡنُ ﴿۱۶﴾
And Solomon was David’s heir, and he said: O people, we have been taught the speech of birds, and we have been granted all sorts of things. Surely this is manifest grace.
Solomon’s understanding the speech of birds may imply the use he made of birds in carrying messages from one place to another, these messages being metaphorically called the speech of birds. The reference here is to the great resources of Solomon’s kingdom in his victorious marches against near and distant enemies. Note also that Solomon says: We have been taught. This shows that his people also knew that speech.
27:17
وَ حُشِرَ لِسُلَیۡمٰنَ جُنُوۡدُہٗ مِنَ الۡجِنِّ وَ الۡاِنۡسِ وَ الطَّیۡرِ فَہُمۡ یُوۡزَعُوۡنَ ﴿۱۷﴾
And his forces of the jinn and the men and the birds were gathered to Solomon, and they were formed into groups.
The jinn were men belonging to certain mountain tribes whom Solomon had subjugated. Ṭair may mean either birds or horse, i.e., cavalry, as this word is applied not only to birds but also to swift animals such as horses.
27:18
حَتّٰۤی اِذَاۤ اَتَوۡا عَلٰی وَادِ النَّمۡلِ ۙ قَالَتۡ نَمۡلَۃٌ یّٰۤاَیُّہَا النَّمۡلُ ادۡخُلُوۡا مَسٰکِنَکُمۡ ۚ لَا یَحۡطِمَنَّکُمۡ سُلَیۡمٰنُ وَ جُنُوۡدُہٗ ۙ وَ ہُمۡ لَا یَشۡعُرُوۡنَ ﴿۱۸﴾
Until when they came to the valley of the Naml, a Namlite said: O Naml, enter your houses, (so that) Solomon and his forces may not crush you, while they do not know.
Many of the fables regarding Solomon have been due to a misconception of the word naml, taken as meaning ‘ant’. It should be noted that wādi-l-Naml cannot be properly translated as the valley of the ants, for Naml is a proper noun. According to the classical dictionary Tāj al-‘Urūs, the valley of the Naml is situated between Jibrin and Asqalan. And Namlah is the name of a tribe which literally signifies the eggs of the ants. The name Namlah used also to be given to a child in whose hands an ant was placed at its birth, because it was said such a child would be wise and intelligent.
27:19
فَتَبَسَّمَ ضَاحِکًا مِّنۡ قَوۡلِہَا وَ قَالَ رَبِّ اَوۡزِعۡنِیۡۤ اَنۡ اَشۡکُرَ نِعۡمَتَکَ الَّتِیۡۤ اَنۡعَمۡتَ عَلَیَّ وَ عَلٰی وَالِدَیَّ وَ اَنۡ اَعۡمَلَ صَالِحًا تَرۡضٰىہُ وَ اَدۡخِلۡنِیۡ بِرَحۡمَتِکَ فِیۡ عِبَادِکَ الصّٰلِحِیۡنَ ﴿۱۹﴾
So he smiled, wondering at her word, and said: My Lord, grant me that I may be grateful for Your favour which You have bestowed on me and on my parents, and that I may do good such as You are pleased with, and admit me, by Your mercy, among Your righteous servants.
27:20
وَ تَفَقَّدَ الطَّیۡرَ فَقَالَ مَا لِیَ لَاۤ اَرَی الۡہُدۡہُدَ ۫ۖ اَمۡ کَانَ مِنَ الۡغَآئِبِیۡنَ ﴿۲۰﴾
And he reviewed the birds, then said: How is it I do not see Hudhud, or is it that he is one of the absentees?
The opening words may mean either a review of birds or a review of horses; see v. 17. By Hudhud is not to be understood the lapwing, but a person of that name. In every language many of the proper names given to people will be found to be identical with the names of animals. The Arab writers speak of a king of Himyar as Hudad, which is almost identical with Hudhud mentioned in the Quran. The Bible speaks of a king of Syria, named Ben Hadad (1 Kings 15:18, etc.). The Muntaha-l-arab states that Hudhad was the name of the father of Balqis, the queen of Sheba. The verses that follow show clearly that Solomon was speaking of one of his own officers. The infliction of severe punishment on a small bird by such a mighty monarch, as Solomon, and the exposition of the great religious doctrine of the Unity of God by the lapwing, are quite incomprehensible.
27:21
لَاُعَذِّبَنَّہٗ عَذَابًا شَدِیۡدًا اَوۡ لَاَاذۡبَحَنَّہٗۤ اَوۡ لَیَاۡتِیَنِّیۡ بِسُلۡطٰنٍ مُّبِیۡنٍ ﴿۲۱﴾
I will certainly punish him with a severe punishment, or kill him, unless he brings me a clear excuse.
27:22
فَمَکَثَ غَیۡرَ بَعِیۡدٍ فَقَالَ اَحَطۡتُّ بِمَا لَمۡ تُحِطۡ بِہٖ وَ جِئۡتُکَ مِنۡ سَبَاٍۭ بِنَبَاٍ یَّقِیۡنٍ ﴿۲۲﴾
And he did not remain away long, then said: I have encompassed something you do not have comprehensive knowledge of, and I have come to you from Saba’ with sure information —
Saba’ is the same as the Sheba of the Bible. The story as given here is not met with in the Bible, but it was known to Jewish rabbis. The Bible speaks of the coming of the queen of Sheba to Solomon with large presents to test him. See 1 Kings 10 and 2 Chron. 9. And later on, it speaks of many strange women as Solomon’s wives (1 Kings 11).
27:23
اِنِّیۡ وَجَدۡتُّ امۡرَاَۃً تَمۡلِکُہُمۡ وَ اُوۡتِیَتۡ مِنۡ کُلِّ شَیۡءٍ وَّ لَہَا عَرۡشٌ عَظِیۡمٌ ﴿۲۳﴾
I found a woman ruling over them, and she has been given all sorts of things and she has a mighty throne.
27:24
وَجَدۡتُّہَا وَ قَوۡمَہَا یَسۡجُدُوۡنَ لِلشَّمۡسِ مِنۡ دُوۡنِ اللّٰہِ وَ زَیَّنَ لَہُمُ الشَّیۡطٰنُ اَعۡمَالَہُمۡ فَصَدَّہُمۡ عَنِ السَّبِیۡلِ فَہُمۡ لَا یَہۡتَدُوۡنَ ﴿ۙ۲۴﴾
I found her and her people adoring the sun instead of Allah, and the devil has made their deeds seem good to them and turned them from the way, so they do not go aright —
27:25
اَلَّا یَسۡجُدُوۡا لِلّٰہِ الَّذِیۡ یُخۡرِجُ الۡخَبۡءَ فِی السَّمٰوٰتِ وَ الۡاَرۡضِ وَ یَعۡلَمُ مَا تُخۡفُوۡنَ وَ مَا تُعۡلِنُوۡنَ ﴿۲۵﴾
so that they do not worship Allah, Who brings forth what is hidden in the heavens and the earth and knows what you hide and what you proclaim.
27:26
اَللّٰہُ لَاۤ اِلٰہَ اِلَّا ہُوَ رَبُّ الۡعَرۡشِ الۡعَظِیۡمِ ﴿ٛ۲۶﴾
Allah, there is no God but He, the Lord of the mighty Throne.
27:27
قَالَ سَنَنۡظُرُ اَصَدَقۡتَ اَمۡ کُنۡتَ مِنَ الۡکٰذِبِیۡنَ ﴿۲۷﴾
He said: We shall see whether you speak the truth or whether you are a liar.
27:28
اِذۡہَبۡ بِّکِتٰبِیۡ ہٰذَا فَاَلۡقِہۡ اِلَیۡہِمۡ ثُمَّ تَوَلَّ عَنۡہُمۡ فَانۡظُرۡ مَا ذَا یَرۡجِعُوۡنَ ﴿۲۸﴾
Take this letter of mine and hand it over to them, then turn from them and see what (answer) they return.
27:29
قَالَتۡ یٰۤاَیُّہَا الۡمَلَؤُا اِنِّیۡۤ اُلۡقِیَ اِلَیَّ کِتٰبٌ کَرِیۡمٌ ﴿۲۹﴾
She said: Chiefs, an honourable letter has been delivered to me.
27:30
اِنَّہٗ مِنۡ سُلَیۡمٰنَ وَ اِنَّہٗ بِسۡمِ اللّٰہِ الرَّحۡمٰنِ الرَّحِیۡمِ ﴿ۙ۳۰﴾
It is from Solomon, and it is in the name of Allah, the Beneficent, the Merciful,
27:31
اَلَّا تَعۡلُوۡا عَلَیَّ وَ اۡتُوۡنِیۡ مُسۡلِمِیۡنَ ﴿٪۳۱﴾
proclaiming, Do not exalt yourselves against me and come to me in submission.
Section 3 (Verses 27:32–27:44): History of Solomon
27:32
قَالَتۡ یٰۤاَیُّہَا الۡمَلَؤُا اَفۡتُوۡنِیۡ فِیۡۤ اَمۡرِیۡ ۚ مَا کُنۡتُ قَاطِعَۃً اَمۡرًا حَتّٰی تَشۡہَدُوۡنِ ﴿۳۲﴾
She said: Chiefs, advise me in this affair of mine; I never decide an affair until you are in my presence.
27:33
قَالُوۡا نَحۡنُ اُولُوۡا قُوَّۃٍ وَّ اُولُوۡا بَاۡسٍ شَدِیۡدٍ ۬ۙ وَّ الۡاَمۡرُ اِلَیۡکِ فَانۡظُرِیۡ مَاذَا تَاۡمُرِیۡنَ ﴿۳۳﴾
They said: We are possessors of strength and possessors of mighty prowess. And the command is yours, so consider what you will command.
27:34
قَالَتۡ اِنَّ الۡمُلُوۡکَ اِذَا دَخَلُوۡا قَرۡیَۃً اَفۡسَدُوۡہَا وَ جَعَلُوۡۤا اَعِزَّۃَ اَہۡلِہَاۤ اَذِلَّۃً ۚ وَ کَذٰلِکَ یَفۡعَلُوۡنَ ﴿۳۴﴾
She said: Surely the kings, when they enter a town, ruin it and make the noblest of its people low; and that is what they do.
27:35
وَ اِنِّیۡ مُرۡسِلَۃٌ اِلَیۡہِمۡ بِہَدِیَّۃٍ فَنٰظِرَۃٌۢ بِمَ یَرۡجِعُ الۡمُرۡسَلُوۡنَ ﴿۳۵﴾
And surely I am going to send them a present, and to see what (answer) the messengers bring back.
27:36
فَلَمَّا جَآءَ سُلَیۡمٰنَ قَالَ اَتُمِدُّوۡنَنِ بِمَالٍ ۫ فَمَاۤ اٰتٰىنَِۧ اللّٰہُ خَیۡرٌ مِّمَّاۤ اٰتٰىکُمۡ ۚ بَلۡ اَنۡتُمۡ بِہَدِیَّتِکُمۡ تَفۡرَحُوۡنَ ﴿۳۶﴾
So when (the envoy) came to Solomon, he said: Will you help me with wealth? But what Allah has given me is better than what He has given you. Indeed, you are exultant because of your present.
Why was Solomon angry on receiving a present from the queen? Later events, as narrated further on, show that the present sent to Solomon was a throne which was decorated either with nude art or with idolatrous paintings, or was offensive in some other way. Solomon’s order in v. 38 to bring her throne to him shows clearly that by it was meant the throne which she had sent to him as a present, and his order in v. 41 to make alterations in this throne shows that the paintings on the throne were abhorrent to a true worshipper of God.
27:37
اِرۡجِعۡ اِلَیۡہِمۡ فَلَنَاۡتِیَنَّہُمۡ بِجُنُوۡدٍ لَّا قِبَلَ لَہُمۡ بِہَا وَ لَنُخۡرِجَنَّہُمۡ مِّنۡہَاۤ اَذِلَّۃً وَّ ہُمۡ صٰغِرُوۡنَ ﴿۳۷﴾
Go back to them, so we shall certainly come to them with forces which they have no power to oppose, and we shall certainly expel them from there in disgrace, and they shall be humbled.
27:38
قَالَ یٰۤاَیُّہَا الۡمَلَؤُا اَیُّکُمۡ یَاۡتِیۡنِیۡ بِعَرۡشِہَا قَبۡلَ اَنۡ یَّاۡتُوۡنِیۡ مُسۡلِمِیۡنَ ﴿۳۸﴾
He said: Chiefs, which of you can bring me her throne before they come to me in submission?
As usual, the narrative here omits the return of the messengers to the queen, and her willingness to submit to Solomon on receiving the threat mentioned in the last verse, and continues at the point where Solomon makes preparations to receive her. By her throne is meant the throne which she had sent as a present.
27:39
قَالَ عِفۡرِیۡتٌ مِّنَ الۡجِنِّ اَنَا اٰتِیۡکَ بِہٖ قَبۡلَ اَنۡ تَقُوۡمَ مِنۡ مَّقَامِکَ ۚ وَ اِنِّیۡ عَلَیۡہِ لَقَوِیٌّ اَمِیۡنٌ ﴿۳۹﴾
One audacious among the jinn said: I will bring it to you before you rise up from your place; and surely I am strong, trustworthy for it.
The rising up from the place does not signify his standing up from the sitting posture, but his marching away from the place where he was at the time. The reference to being trustyworthy shows that the execution of the work required an honest worker. The audacious jinn is apparently one of the Amalekites, who were men of large stature.
27:40
قَالَ الَّذِیۡ عِنۡدَہٗ عِلۡمٌ مِّنَ الۡکِتٰبِ اَنَا اٰتِیۡکَ بِہٖ قَبۡلَ اَنۡ یَّرۡتَدَّ اِلَیۡکَ طَرۡفُکَ ؕ فَلَمَّا رَاٰہُ مُسۡتَقِرًّا عِنۡدَہٗ قَالَ ہٰذَا مِنۡ فَضۡلِ رَبِّیۡ ۟ۖ لِیَبۡلُوَنِیۡۤ ءَاَشۡکُرُ اَمۡ اَکۡفُرُ ؕ وَ مَنۡ شَکَرَ فَاِنَّمَا یَشۡکُرُ لِنَفۡسِہٖ ۚ وَ مَنۡ کَفَرَ فَاِنَّ رَبِّیۡ غَنِیٌّ کَرِیۡمٌ ﴿۴۰﴾
One having knowledge of the Book said: I will bring it to you in the twinkling of an eye. Then when he saw it settled beside him, he said: This is of the grace of my Lord, that He may try me whether I am grateful or ungrateful. And whoever is grateful, he is grateful only for the good of his own soul, and whoever is ungrateful, then surely my Lord is Self-sufficient, Bountiful.
By one having knowledge of the Book is meant an Israelite as against the Amalekite referred to above. The literal meaning of the concluding words of the sentence is, before your gaze returns to you. It is the same as in the twinkling of an eye, the idea conveyed being that he could do it without delay.
27:41
قَالَ نَکِّرُوۡا لَہَا عَرۡشَہَا نَنۡظُرۡ اَتَہۡتَدِیۡۤ اَمۡ تَکُوۡنُ مِنَ الَّذِیۡنَ لَا یَہۡتَدُوۡنَ ﴿۴۱﴾
He said: Alter her throne for her; we may see whether she follows the right way or is of those who do not go aright.
As pointed out in v. 36 footnote, Solomon was offended by the throne which the queen sent him as a present because of the indecent or idolatrous paintings on it, and therefore before she came to him, he caused certain alterations to be made in the throne. The purpose of the alteration is given here in express words, whether she follows the right way. In fact, she seems to have invited Solomon in the symbolic language of the paintings on the throne to her religion of idolatry, and by making alterations Solomon indicated that he could not make a compromise with idolatry.
27:42
فَلَمَّا جَآءَتۡ قِیۡلَ اَہٰکَذَا عَرۡشُکِ ؕ قَالَتۡ کَاَنَّہٗ ہُوَ ۚ وَ اُوۡتِیۡنَا الۡعِلۡمَ مِنۡ قَبۡلِہَا وَ کُنَّا مُسۡلِمِیۡنَ ﴿۴۲﴾
So when she came, it was said: Was your throne like this? She said: It is as it were the same; and we were given the knowledge before about it, and we submitted.
By putting the question, was your throne like this? Solomon wanted to draw her attention pointedly to the alterations made. The queen’s answer shows that her envoy had already told her that Solomon was offended by the present which she had sent — we were given the knowledge before about it. The submission referred to in the act of surrendering her kingdom does not mean that she had turned a Muslim. This is made clear in v. 43; she was prevented from becoming a true Muslim owing to her worship of the sun. Hence submission to God comes later; see the concluding words of v. 44.
27:43
وَ صَدَّہَا مَا کَانَتۡ تَّعۡبُدُ مِنۡ دُوۡنِ اللّٰہِ ؕ اِنَّہَا کَانَتۡ مِنۡ قَوۡمٍ کٰفِرِیۡنَ ﴿۴۳﴾
And what she worshipped besides Allah prevented her; for she was from a disbelieving people.
27:44
قِیۡلَ لَہَا ادۡخُلِی الصَّرۡحَ ۚ فَلَمَّا رَاَتۡہُ حَسِبَتۡہُ لُجَّۃً وَّ کَشَفَتۡ عَنۡ سَاقَیۡہَا ؕ قَالَ اِنَّہٗ صَرۡحٌ مُّمَرَّدٌ مِّنۡ قَوَارِیۡرَ ۬ؕ قَالَتۡ رَبِّ اِنِّیۡ ظَلَمۡتُ نَفۡسِیۡ وَ اَسۡلَمۡتُ مَعَ سُلَیۡمٰنَ لِلّٰہِ رَبِّ الۡعٰلَمِیۡنَ ﴿٪۴۴﴾
It was said to her: Enter the palace. But when she saw it she thought it was a great expanse of water, and prepared herself to meet the difficulty. He said: Surely it is a palace made smooth with glass. She said: My Lord, surely I have wronged myself, and I submit with Solomon to Allah, the Lord of the worlds.
The use of the word sāq (lit. shank or lower leg) to signify difficulty or distress in many phrases is a recognized idiomatic usage in Arabic. The expression used here means that she prepared herself to meet the difficulty. (Editor’s Note: The literal translation, she bared her legs, has been made the basis of many groundless, vulgar stories about this episode.)
Section 4 (Verses 27:45–27:58): Salih and Lot
27:45
وَ لَقَدۡ اَرۡسَلۡنَاۤ اِلٰی ثَمُوۡدَ اَخَاہُمۡ صٰلِحًا اَنِ اعۡبُدُوا اللّٰہَ فَاِذَا ہُمۡ فَرِیۡقٰنِ یَخۡتَصِمُوۡنَ ﴿۴۵﴾
And certainly We sent to Thamūd their brother Sālih, saying: Serve Allah. Then lo! they became two factions, contending.
27:46
قَالَ یٰقَوۡمِ لِمَ تَسۡتَعۡجِلُوۡنَ بِالسَّیِّئَۃِ قَبۡلَ الۡحَسَنَۃِ ۚ لَوۡ لَا تَسۡتَغۡفِرُوۡنَ اللّٰہَ لَعَلَّکُمۡ تُرۡحَمُوۡنَ ﴿۴۶﴾
He said: My people, why do you hasten on the evil before the good? Why do you not ask forgiveness of Allah so that mercy may be shown to you?
27:47
قَالُوا اطَّیَّرۡنَا بِکَ وَ بِمَنۡ مَّعَکَ ؕ قَالَ طٰٓئِرُکُمۡ عِنۡدَ اللّٰہِ بَلۡ اَنۡتُمۡ قَوۡمٌ تُفۡتَنُوۡنَ ﴿۴۷﴾
They said: We consider you and those with you an evil omen. He said: (The cause of) your evil fortune is with Allah; rather, you are a people who are tried.
27:48
وَ کَانَ فِی الۡمَدِیۡنَۃِ تِسۡعَۃُ رَہۡطٍ یُّفۡسِدُوۡنَ فِی الۡاَرۡضِ وَ لَا یُصۡلِحُوۡنَ ﴿۴۸﴾
And there were in the city nine persons who made mischief in the land and did not act aright.
There is no doubt a reference here to the enemies of the Holy Prophet, the chief of them being nine in number, eight of whom were slain at Badr, except Abu Lahab who died at Makkah on hearing the news of the defeat at Badr.
27:49
قَالُوۡا تَقَاسَمُوۡا بِاللّٰہِ لَنُبَیِّتَنَّہٗ وَ اَہۡلَہٗ ثُمَّ لَنَقُوۡلَنَّ لِوَلِیِّہٖ مَا شَہِدۡنَا مَہۡلِکَ اَہۡلِہٖ وَ اِنَّا لَصٰدِقُوۡنَ ﴿۴۹﴾
They said: Swear to one another by Allah that we shall attack him and his family by night, then we shall say to his heir: We did not witness the destruction of his family, and we are surely truthful.
There seems to be a prophetical reference here to the plot against the Holy Prophet, for the same plan was ultimately agreed upon by the Quraish to do away with him. One man from every tribe of the Quraish was selected and, taking the Prophet unawares, they were to thrust their swords into his body simultaneously so that no particular tribe could be held guilty. This was agreed upon immediately before the Prophet’s flight to Madinah, and thus the incident as relating to Sālih is meant as a prophecy.
27:50
وَ مَکَرُوۡا مَکۡرًا وَّ مَکَرۡنَا مَکۡرًا وَّ ہُمۡ لَا یَشۡعُرُوۡنَ ﴿۵۰﴾
And they planned a plan, and We planned a plan, while they did not perceive.
27:51
فَانۡظُرۡ کَیۡفَ کَانَ عَاقِبَۃُ مَکۡرِہِمۡ ۙ اَنَّا دَمَّرۡنٰہُمۡ وَ قَوۡمَہُمۡ اَجۡمَعِیۡنَ ﴿۵۱﴾
See, then, what was the end of their plan, that We destroyed them and their people, all (of them).
27:52
فَتِلۡکَ بُیُوۡتُہُمۡ خَاوِیَۃًۢ بِمَا ظَلَمُوۡا ؕ اِنَّ فِیۡ ذٰلِکَ لَاٰیَۃً لِّقَوۡمٍ یَّعۡلَمُوۡنَ ﴿۵۲﴾
So those are their houses fallen down because they did wrong. Surely there is a sign in this for a people who know.
27:53
وَ اَنۡجَیۡنَا الَّذِیۡنَ اٰمَنُوۡا وَ کَانُوۡا یَتَّقُوۡنَ ﴿۵۳﴾
And We delivered those who believed and kept their duty.
27:54
وَ لُوۡطًا اِذۡ قَالَ لِقَوۡمِہٖۤ اَتَاۡتُوۡنَ الۡفَاحِشَۃَ وَ اَنۡتُمۡ تُبۡصِرُوۡنَ ﴿۵۴﴾
And Lot, when he said to his people: Do you commit foul deeds, while you see?
27:55
اَئِنَّکُمۡ لَتَاۡتُوۡنَ الرِّجَالَ شَہۡوَۃً مِّنۡ دُوۡنِ النِّسَآءِ ؕ بَلۡ اَنۡتُمۡ قَوۡمٌ تَجۡہَلُوۡنَ ﴿۵۵﴾
Will you come to men lustfully rather than women? Indeed, you are a people who act ignorantly.
27:56
فَمَا کَانَ جَوَابَ قَوۡمِہٖۤ اِلَّاۤ اَنۡ قَالُوۡۤا اَخۡرِجُوۡۤا اٰلَ لُوۡطٍ مِّنۡ قَرۡیَتِکُمۡ ۚ اِنَّہُمۡ اُنَاسٌ یَّتَطَہَّرُوۡنَ ﴿۵۶﴾
But the answer of his people was only that they said: Drive out Lot’s followers from your town; surely they are a people who would keep pure!
27:57
فَاَنۡجَیۡنٰہُ وَ اَہۡلَہٗۤ اِلَّا امۡرَاَتَہٗ ۫ قَدَّرۡنٰہَا مِنَ الۡغٰبِرِیۡنَ ﴿۵۷﴾
But We delivered him and his followers except his wife; We ordained her to be of those who remained behind.
27:58
وَ اَمۡطَرۡنَا عَلَیۡہِمۡ مَّطَرًا ۚ فَسَآءَ مَطَرُ الۡمُنۡذَرِیۡنَ ﴿٪۵۸﴾
And We rained on them a rain; and evil was the rain on those who had been warned.
Stones were rained on them; see 7:84.
Section 5 (Verses 27:59–27:66): The Faithful will be Exalted
27:59
قُلِ الۡحَمۡدُ لِلّٰہِ وَ سَلٰمٌ عَلٰی عِبَادِہِ الَّذِیۡنَ اصۡطَفٰی ؕ آٰللّٰہُ خَیۡرٌ اَمَّا یُشۡرِکُوۡنَ ﴿ؕ۵۹﴾
Say: Praise be to Allah and peace on His servants whom He has chosen! Is Allah better, or what they set up as partners (with Him)?
27:60
اَمَّنۡ خَلَقَ السَّمٰوٰتِ وَ الۡاَرۡضَ وَ اَنۡزَلَ لَکُمۡ مِّنَ السَّمَآءِ مَآءً ۚ فَاَنۡۢبَتۡنَا بِہٖ حَدَآئِقَ ذَاتَ بَہۡجَۃٍ ۚ مَا کَانَ لَکُمۡ اَنۡ تُنۡۢبِتُوۡا شَجَرَہَا ؕ ءَ اِلٰہٌ مَّعَ اللّٰہِ ؕ بَلۡ ہُمۡ قَوۡمٌ یَّعۡدِلُوۡنَ ﴿ؕ۶۰﴾
Or, Who created the heavens and the earth, and sends down for you water from the cloud? Then with it We cause to grow beautiful gardens — it is not possible for you to make their trees to grow. Is there a god with Allah? Indeed, they are a people who deviate!
27:61
اَمَّنۡ جَعَلَ الۡاَرۡضَ قَرَارًا وَّ جَعَلَ خِلٰلَہَاۤ اَنۡہٰرًا وَّ جَعَلَ لَہَا رَوَاسِیَ وَ جَعَلَ بَیۡنَ الۡبَحۡرَیۡنِ حَاجِزًا ؕ ءَ اِلٰہٌ مَّعَ اللّٰہِ ؕ بَلۡ اَکۡثَرُہُمۡ لَا یَعۡلَمُوۡنَ ﴿ؕ۶۱﴾
Or, Who made the earth a resting-place, and made in it rivers, and raised on it mountains, and placed between the two seas a barrier? Is there a god with Allah? Indeed, most of them do not know!
See 25:53.
27:62
اَمَّنۡ یُّجِیۡبُ الۡمُضۡطَرَّ اِذَا دَعَاہُ وَ یَکۡشِفُ السُّوۡٓءَ وَ یَجۡعَلُکُمۡ خُلَفَآءَ الۡاَرۡضِ ؕ ءَ اِلٰہٌ مَّعَ اللّٰہِ ؕ قَلِیۡلًا مَّا تَذَکَّرُوۡنَ ﴿ؕ۶۲﴾
Or, Who answers the distressed one when he calls upon Him and removes the evil, and will make you successors in the earth? Is there a god with Allah? Little mindful are you!
The manifestation of the marvellous power of God in nature, the creation of the heavens and the earth, the sending down of rain, the making of rivers and mountains — all these wonderful signs of the existence of the Great Creator are here followed by another equally wonderful sign of the existence of God, the manifestation of His marvellous power in man. But mark the contrast. This manifestation of the existence of God is not to be sought in the greatness and power of man as the conqueror of the forces of nature, but in his weakness in his great distress when, unable to find help from any source, he throws himself on the Divine threshold and seeks help from God. But what is more, this manifestation of God’s power is beautifully mingled with prophecy — and He will make you successors in the earth. The distressed ones here are no other than the Muslims, who were being cruelly persecuted and tortured, and they are told that the manifestation of God’s power in making them rulers of the earth would be as great as it was in His creation of the heavens and the earth. This also shows the purpose underlying the narration of the histories of David and Solomon.
27:63
اَمَّنۡ یَّہۡدِیۡکُمۡ فِیۡ ظُلُمٰتِ الۡبَرِّ وَ الۡبَحۡرِ وَ مَنۡ یُّرۡسِلُ الرِّیٰحَ بُشۡرًۢا بَیۡنَ یَدَیۡ رَحۡمَتِہٖ ؕ ءَ اِلٰہٌ مَّعَ اللّٰہِ ؕ تَعٰلَی اللّٰہُ عَمَّا یُشۡرِکُوۡنَ ﴿ؕ۶۳﴾
Or, Who guides you in the darkness of the land and the sea, and Who sends the winds as good news before His mercy? Is there a god with Allah? Exalted be Allah above what they set up as partners (with Him)!
27:64
اَمَّنۡ یَّبۡدَؤُا الۡخَلۡقَ ثُمَّ یُعِیۡدُہٗ وَ مَنۡ یَّرۡزُقُکُمۡ مِّنَ السَّمَآءِ وَ الۡاَرۡضِ ؕ ءَ اِلٰہٌ مَّعَ اللّٰہِ ؕ قُلۡ ہَاتُوۡا بُرۡہَانَکُمۡ اِنۡ کُنۡتُمۡ صٰدِقِیۡنَ ﴿۶۴﴾
Or, Who originates the creation, then reproduces it, and Who gives you sustenance from the heaven and the earth? Is there a god with Allah? Say: Bring your proof, if you are truthful.
27:65
قُلۡ لَّا یَعۡلَمُ مَنۡ فِی السَّمٰوٰتِ وَ الۡاَرۡضِ الۡغَیۡبَ اِلَّا اللّٰہُ ؕ وَ مَا یَشۡعُرُوۡنَ اَیَّانَ یُبۡعَثُوۡنَ ﴿۶۵﴾
Say: No one in the heavens and the earth knows the unseen but Allah; and they do not know when they will be raised.
27:66
بَلِ ادّٰرَکَ عِلۡمُہُمۡ فِی الۡاٰخِرَۃِ ۟ بَلۡ ہُمۡ فِیۡ شَکٍّ مِّنۡہَا ۫۟ بَلۡ ہُمۡ مِّنۡہَا عَمُوۡنَ ﴿٪۶۶﴾
No, their knowledge does not reach the Hereafter. Indeed, they are in doubt about it. Indeed, they are blind to it.
Human knowledge cannot reach the life after death and God has given this knowledge to man through His revelation. But people are in doubt about it; in fact, they shut their eyes to it.
Section 6 (Verses 27:67–27:82): The Spiritual Resurrection
27:67
وَ قَالَ الَّذِیۡنَ کَفَرُوۡۤا ءَ اِذَا کُنَّا تُرٰبًا وَّ اٰبَآؤُنَاۤ اَئِنَّا لَمُخۡرَجُوۡنَ ﴿۶۷﴾
And those who disbelieve say: When we have become dust and our fathers (too), shall we really be brought forth?
27:68
لَقَدۡ وُعِدۡنَا ہٰذَا نَحۡنُ وَ اٰبَآؤُنَا مِنۡ قَبۡلُ ۙ اِنۡ ہٰذَاۤ اِلَّاۤ اَسَاطِیۡرُ الۡاَوَّلِیۡنَ ﴿۶۸﴾
We have certainly been promised this — we and our fathers before; this is nothing but stories of the ancients!
27:69
قُلۡ سِیۡرُوۡا فِی الۡاَرۡضِ فَانۡظُرُوۡا کَیۡفَ کَانَ عَاقِبَۃُ الۡمُجۡرِمِیۡنَ ﴿۶۹﴾
Say: Travel in the earth, then see what was the end of the guilty!
27:70
وَ لَا تَحۡزَنۡ عَلَیۡہِمۡ وَ لَا تَکُنۡ فِیۡ ضَیۡقٍ مِّمَّا یَمۡکُرُوۡنَ ﴿۷۰﴾
And do not grieve for them, nor be distressed because of what they plan.
27:71
وَ یَقُوۡلُوۡنَ مَتٰی ہٰذَا الۡوَعۡدُ اِنۡ کُنۡتُمۡ صٰدِقِیۡنَ ﴿۷۱﴾
And they say: When will this promise come to pass, if you are truthful?
27:72
قُلۡ عَسٰۤی اَنۡ یَّکُوۡنَ رَدِفَ لَکُمۡ بَعۡضُ الَّذِیۡ تَسۡتَعۡجِلُوۡنَ ﴿۷۲﴾
Say: Maybe something of what you seek to hasten has drawn near to you.
27:73
وَ اِنَّ رَبَّکَ لَذُوۡ فَضۡلٍ عَلَی النَّاسِ وَ لٰکِنَّ اَکۡثَرَہُمۡ لَا یَشۡکُرُوۡنَ ﴿۷۳﴾
And surely your Lord is full of grace to people, but most of them do not give thanks.
27:74
وَ اِنَّ رَبَّکَ لَیَعۡلَمُ مَا تُکِنُّ صُدُوۡرُہُمۡ وَ مَا یُعۡلِنُوۡنَ ﴿۷۴﴾
And surely your Lord knows what their hearts conceal and what they manifest.
27:75
وَ مَا مِنۡ غَآئِبَۃٍ فِی السَّمَآءِ وَ الۡاَرۡضِ اِلَّا فِیۡ کِتٰبٍ مُّبِیۡنٍ ﴿۷۵﴾
And there is nothing hidden in the heaven and the earth but it is in a clear book.
27:76
اِنَّ ہٰذَا الۡقُرۡاٰنَ یَقُصُّ عَلٰی بَنِیۡۤ اِسۡرَآءِیۡلَ اَکۡثَرَ الَّذِیۡ ہُمۡ فِیۡہِ یَخۡتَلِفُوۡنَ ﴿۷۶﴾
Surely this Quran declares to the Children of Israel most of what they differ about.
27:77
وَ اِنَّہٗ لَہُدًی وَّ رَحۡمَۃٌ لِّلۡمُؤۡمِنِیۡنَ ﴿۷۷﴾
And surely it is a guidance and a mercy for the believers.
27:78
اِنَّ رَبَّکَ یَقۡضِیۡ بَیۡنَہُمۡ بِحُکۡمِہٖ ۚ وَ ہُوَ الۡعَزِیۡزُ الۡعَلِیۡمُ ﴿ۙۚ۷۸﴾
Truly your Lord will judge between them by His judgment, and He is the Mighty, the Knowing.
27:79
فَتَوَکَّلۡ عَلَی اللّٰہِ ؕ اِنَّکَ عَلَی الۡحَقِّ الۡمُبِیۡنِ ﴿۷۹﴾
So rely on Allah. Surely you are on the plain truth.
27:80
اِنَّکَ لَا تُسۡمِعُ الۡمَوۡتٰی وَ لَا تُسۡمِعُ الصُّمَّ الدُّعَآءَ اِذَا وَلَّوۡا مُدۡبِرِیۡنَ ﴿۸۰﴾
Certainly you cannot make the dead to hear, nor can you make the deaf to hear the call, when they turn back retreating.
This verse is a clear testimony to what is meant by the Prophet’s raising the dead; for here we are told that, if the dead turn back retreating, the Prophet cannot make them hear. Evidently this verse and the opening words of the next speak of the reprobate who shut their eyes and close their ears to all truth.
27:81
وَ مَاۤ اَنۡتَ بِہٰدِی الۡعُمۡیِ عَنۡ ضَلٰلَتِہِمۡ ؕ اِنۡ تُسۡمِعُ اِلَّا مَنۡ یُّؤۡمِنُ بِاٰیٰتِنَا فَہُمۡ مُّسۡلِمُوۡنَ ﴿۸۱﴾
Nor can you lead the blind out of their error. You can make none to hear except those who believe in Our messages, so they submit.
27:82
وَ اِذَا وَقَعَ الۡقَوۡلُ عَلَیۡہِمۡ اَخۡرَجۡنَا لَہُمۡ دَآبَّۃً مِّنَ الۡاَرۡضِ تُکَلِّمُہُمۡ ۙ اَنَّ النَّاسَ کَانُوۡا بِاٰیٰتِنَا لَا یُوۡقِنُوۡنَ ﴿٪۸۲﴾
And when the word comes to pass against them, We shall bring forth for them a creature from the earth that will speak to them, because people did not believe in Our messages.
By the creature from the earth that will speak to them are evidently meant people who are bent low upon earth. These people are the materialistic nations of the West who have lost all sense of the higher values of life. The coming forth of this creature, the dābbat al-arḍ, is one of the signs of the approach of the Hour according to the Hadith. But the Hour may mean either the day of Judgment or the doom of a people, and this verse gives us an indication that the Hour in this case stands for the doom of a nation; because here it is spoken of as being a punishment for not believing in the Divine messages.
Section 7 (Verses 27:83–27:93): Passing Away of Opposition
27:83
وَ یَوۡمَ نَحۡشُرُ مِنۡ کُلِّ اُمَّۃٍ فَوۡجًا مِّمَّنۡ یُّکَذِّبُ بِاٰیٰتِنَا فَہُمۡ یُوۡزَعُوۡنَ ﴿۸۳﴾
And the day when We gather from every nation a company from among those who rejected Our messages, then they will be formed into groups.
27:84
حَتّٰۤی اِذَا جَآءُوۡ قَالَ اَکَذَّبۡتُمۡ بِاٰیٰتِیۡ وَ لَمۡ تُحِیۡطُوۡا بِہَا عِلۡمًا اَمَّا ذَا کُنۡتُمۡ تَعۡمَلُوۡنَ ﴿۸۴﴾
Until, when they come (before Him), He will say: Did you reject My messages without comprehending them by knowledge? Or what was it that you did?
27:85
وَ وَقَعَ الۡقَوۡلُ عَلَیۡہِمۡ بِمَا ظَلَمُوۡا فَہُمۡ لَا یَنۡطِقُوۡنَ ﴿۸۵﴾
And the word will come to pass against them because they were unjust, so they will not speak.
27:86
اَلَمۡ یَرَوۡا اَنَّا جَعَلۡنَا الَّیۡلَ لِیَسۡکُنُوۡا فِیۡہِ وَ النَّہَارَ مُبۡصِرًا ؕ اِنَّ فِیۡ ذٰلِکَ لَاٰیٰتٍ لِّقَوۡمٍ یُّؤۡمِنُوۡنَ ﴿۸۶﴾
Do they not see that We have made the night that they may rest in it, and the day to give light? Surely there are signs in this for a people who believe.
27:87
وَ یَوۡمَ یُنۡفَخُ فِی الصُّوۡرِ فَفَزِعَ مَنۡ فِی السَّمٰوٰتِ وَ مَنۡ فِی الۡاَرۡضِ اِلَّا مَنۡ شَآءَ اللّٰہُ ؕ وَ کُلٌّ اَتَوۡہُ دٰخِرِیۡنَ ﴿۸۷﴾
And the day when the trumpet is blown, then those in the heavens and those in the earth will be struck with terror, except such as Allah please. And all shall come to Him humbled.
As a foretaste of what was in store for the rejectors of the Truth, the prophecy was also brought to fulfilment in this life. The whole of Arabia recognized the Holy Prophet as its temporal and spiritual head, and the proud opponents were humbled.
27:88
وَ تَرَی الۡجِبَالَ تَحۡسَبُہَا جَامِدَۃً وَّ ہِیَ تَمُرُّ مَرَّ السَّحَابِ ؕ صُنۡعَ اللّٰہِ الَّذِیۡۤ اَتۡقَنَ کُلَّ شَیۡءٍ ؕ اِنَّہٗ خَبِیۡرٌۢ بِمَا تَفۡعَلُوۡنَ ﴿۸۸﴾
And you see the mountains, you think them firmly fixed — they shall pass away as the passing away of the cloud: the handiwork of Allah, Who has made everything thoroughly. Surely He is Aware of what you do.
In the passing away of the mountains there is a clear reference to the removal of the mighty men who opposed the Prophet’s preaching. This is also shown by the concluding words of the verse, which clearly speak of the punishment of the evil deeds by One Who is Aware of what they do.
27:89
مَنۡ جَآءَ بِالۡحَسَنَۃِ فَلَہٗ خَیۡرٌ مِّنۡہَا ۚ وَ ہُمۡ مِّنۡ فَزَعٍ یَّوۡمَئِذٍ اٰمِنُوۡنَ ﴿۸۹﴾
Whoever brings good, he will have better than it; and they will be secure from terror that day.
27:90
وَ مَنۡ جَآءَ بِالسَّیِّئَۃِ فَکُبَّتۡ وُجُوۡہُہُمۡ فِی النَّارِ ؕ ہَلۡ تُجۡزَوۡنَ اِلَّا مَا کُنۡتُمۡ تَعۡمَلُوۡنَ ﴿۹۰﴾
And whoever brings evil, these will be thrown down on their faces into the Fire. Are you rewarded (anything) except for what you did?
27:91
اِنَّمَاۤ اُمِرۡتُ اَنۡ اَعۡبُدَ رَبَّ ہٰذِہِ الۡبَلۡدَۃِ الَّذِیۡ حَرَّمَہَا وَ لَہٗ کُلُّ شَیۡءٍ ۫ وَّ اُمِرۡتُ اَنۡ اَکُوۡنَ مِنَ الۡمُسۡلِمِیۡنَ ﴿ۙ۹۱﴾
I am commanded only to serve the Lord of this city, Who has made it sacred, and His are all things, and I am commanded to be of those who submit,
The statement here that the Prophet is commanded to serve the Lord of the city of Makkah contains an allusion that the servant of the Lord will be the lord of that city.
27:92
وَ اَنۡ اَتۡلُوَا الۡقُرۡاٰنَ ۚ فَمَنِ اہۡتَدٰی فَاِنَّمَا یَہۡتَدِیۡ لِنَفۡسِہٖ ۚ وَ مَنۡ ضَلَّ فَقُلۡ اِنَّمَاۤ اَنَا مِنَ الۡمُنۡذِرِیۡنَ ﴿۹۲﴾
and to recite the Quran. So whoever goes aright, goes aright only for the good of his own soul, and whoever goes astray — say: I am only a warner.
27:93
وَ قُلِ الۡحَمۡدُ لِلّٰہِ سَیُرِیۡکُمۡ اٰیٰتِہٖ فَتَعۡرِفُوۡنَہَا ؕ وَ مَا رَبُّکَ بِغَافِلٍ عَمَّا تَعۡمَلُوۡنَ ﴿٪۹۳﴾
And say: Praise be to Allah! He will show you His signs so that you shall recognize them. And your Lord is not heedless of what you do.
Note the firmness of the tone in which the showing of signs is asserted.