Solomon was heir to David, and he said: "O people, we have been taught the language of Tair, and have been given of everything. This is a clear favour indeed."
And Sulaiman became Dawud’s heir; and he said, “O people, we have indeed been taught the language of birds, and have been given from all things; this surely is a manifest favour.”
And Solomon was David's heir, and he said, 'Men, we have been taught the speech of the birds, and we have been given of everything; surely this is indeed the manifest bounty.'
And [in this insight] Solomon was [truly] David’s heir; and he would say: “O you people! We have been taught the speech of birds, and have been given [in abundance] of all [good] things: this, behold, is indeed a manifest favour [from God]!”
And Sulaiman inherited from Daud. And he said: O mankind! verily have been taught the diction of we birds, and we have been vcuchsafed of every thing; and verily this is grace manifest.
And Sulaiman (Solomon) inherited (the knowledge of) Dawud (David). He said: "O mankind! We have been taught the language of birds, and on us have been bestowed all things. This, verily, is an evident grace (from Allah)."
And Solomon succeeded David. He said, “O people, we were taught the language of birds, and we were given from everything. This is indeed a real blessing.”
And Solomon succeeded David and said: "O people, we have been taught the speech of birds and we have been endowed with all kinds of things. Surely this is a conspicuous favour (from Allah)."
And Sulayman inherited from Dawud. He said: "O mankind! We have been taught the language of birds, and we have been given from everything. This, verily, is an evident grace."
And Solomon was David's heir. And he said: O mankind! Lo! we have been taught the language of birds, and have been given (abundance) of all things. This surely is evident favour.
Solomon inherited from David, and he said, ‘O people! We have been taught the speech of the birds, and we have been given out of everything. Indeed this is a manifest advantage.’
Solomon inherited David. He said: 'Know, my people, we have been taught the speech of birds and given everything. Surely, this is a clear bounty'
And Solomon inherited David. He said, "O people, we have been taught the language of birds, and we have been given from all things. Indeed, this is evident bounty."
Solomon became the heir to David. He said, "People, we have been taught the language of the birds and have been granted a share of everything. This indeed is a manifest favor (from God)".
And Sulaiman was Dawood's heir, and he said: O men! we have been taught the language of birds, and we have been given all things; most surely this is manifest grace.
Wawaritha sulaym<u>a</u>nu d<u>a</u>wooda waq<u>a</u>la y<u>a</u> ayyuh<u>a</u> a<b>l</b>nn<u>a</u>su AAullimn<u>a</u> man<u>t</u>iqa a<b>l</b><u>tt</u>ayri waooteen<u>a</u> min kulli shayin inna h<u>atha</u> lahuwa alfa<u>d</u>lu almubeen<b>u</b>
Solomon succeeded David. He said, "Know, my people, that we have been taught the speech of birds and endowed with all good things. Surely this is God's manifest grace."
And Solomon was David's heir. He said: "O ye people! We have been taught the speech of birds, and on us has been bestowed (a little) of all things: this is indeed Grace manifest (from Allah.)"
وَوَرِثَ سُلَيْمَٰنُ دَاوُۥدَ وَقَالَ يَٰٓأَيُّهَا ٱلنَّاسُ عُلِّمْنَا مَنطِقَ ٱلطَّيْرِ وَأُوتِينَا مِن كُلِّ شَىْءٍ إِنَّ هَٰذَا لَهُوَ ٱلْفَضْلُ ٱلْمُبِينُ
And Solomon inherited from his father in prophethood, knowledge and kingdom, and he said, relating Allah’s favour on him and his father: “O people, Allah has taught us the language of birds and given us of everything He gave to the prophets and kings. This which He has given us is the clear, apparent grace”.
And Solomon inherited from his father in prophethood, knowledge and kingdom, and he said, relating Allah’s favour on him and his father: “O people, Allah has taught us the language of birds and given us of everything He gave to the prophets and kings. This which He has given us is the clear, apparent grace”.
<p>There is no heritage of wealth among the prophets</p><p>وَوَرِ‌ثَ سُلَيْمَانُ دَاوُودَ (And Sulaiman inherited Dawud - 27:16). The inheritance mentioned in this verse is not the inheritance of wealth and property, because the Holy Prophet ﷺ has clearly declared that the prophets do neither inherit the property of anyone nor does their property is inherited by anyone. Tirmidhi and Abu Dawud have reported from Sayyidna Abu darda' ؓ that the Holy Prophet ﷺ has said, ` Ulama' (men of knowledge) are the inheritors of prophets, but the prophets did not leave dirhams or dinars (wealth) as their inheritance; instead, they have left knowledge as their heritage. Al-Kulaini, the famous Shiite scholar, has reported from Sayyidna Ja'far As-sadiq that he said, "Sayyidna Sulaiman	علیہ السلام was the inheritor of Sayyidna Dawud (علیہ السلام) ، and the Holy Prophet ﷺ was the inheritor of Sayyidna Sulaiman (علیہ السلام) . (Ruh from al-Kulaini). This statement makes the issue very clear that the inheritance is used here in the sense of heritage of knowledge (because nobody can claim that the Holy Prophet ﷺ inherited the property of Sulaiman (علیہ السلام) . Rationally speaking also, here inheritance cannot mean wealth, because when Sayyidna Dawud (علیہ السلام) died he had 19 sons, hence if inheritance of wealth was meant to be distributed, then all these sons would have been entitled for the inheritance, and it cannot be exclusive to Sayyidna Sulaiman 	علیہ السلام alone. It is, therefore, quite clear that the inheritance meant here is the one in which the brothers were not included and only Sayyidna Sulaiman (علیہ السلام) was the inheritor. This could only be the inheritance of knowledge and prophethood. Along with that inheritance, Allah Ta’ ala also graced him with the empire of Sayyidna Dawud (علیہ السلام) and furthermore control over the Jinns, birds, animals and the wind. In the light of these proofs, the narration of Tabrasi is proved to be wrong in which he has regarded inheritance as that of wealth on authority of some Imams of Ah1-ul-Bait. (Ruh)</p><p>The period between the death of Sayyidna Sulaiman (علیہ السلام) and the birth of the last of the prophets the Holy Prophet ﷺ was seventeen hundred years, while Jews calculate this period as fourteen hundred years. The life span of Sayyidna Sulaiman (علیہ السلام) was a little over fifty years. (Qurtubi)</p><p>It is permissible to use plural form for one's own self, provided it is not out of arrogance</p><p>عُلِّمْنَا مَنطِقَ الطَّيْرِ‌ وَأُوتِينَا (27:16). Sayyidna Sulaiman (علیہ السلام) has used plural form for himself as a regal idiom, although he was alone. It was to impress his subjects, so that they do not indulge in indolence in the obedience of Allah Ta’ ala and in following him. Similarly, there is no harm if the rulers and officials also use plural form for themselves while they are in the company of their subjects, provided it is for the esteem of the office they are holding and not out of arrogance.</p><p>Birds and animals also have sense and intelligence</p><p>There is sense and intelligence to some degree in all animals and birds. However, it is not developed to such an extent that they were made to follow any injunctions of the Shari'ah. But the humans and jinns are bestowed with such perfected sense and intelligence that they are made the addressee and followers of the injunctions of Allah Ta’ ala. Imam Shafi` i (رح) has said that dove is the cleverest of all the birds, and Ibn ` Atiyyah has said that ant is very intelligent animal; its smelling power is very strong . If it gets hold of a grain it breaks it into two, so that it does not germinate, and thus it stock its food for the winters. (Qurtubi)</p><p>Special Note</p><p>The expression "speech of birds" is used in the verse because of the incident of the hoopoe which is a bird, otherwise Sayyidna Sulaiman (علیہ السلام) was taught languages of all the beasts, birds and the insects, as mentioned in the next verse about understanding the language of the ant. Imam Qurtubi has mentioned in his Tafsir different incidents in which Sayyidna Sulaiman (علیہ السلام) told the people how different birds chirped and what did they mean. The chirping of each bird was a word of advice.</p><p>وَأُوتِينَا مِن كُلِّ شَيْءٍ (and we have been given of everything -16). The word كُلِّ (every) applies to everything of a kind, but sometimes its application is not universal but pertains to a specific purpose. Here also it is used in that sense and "everything" refers to those things only which are needed by the government or an empire. Otherwise it is obvious that they did not have aeroplanes, motor cars or railways in those days.</p><p>رَ‌بِّ أَوْزِعْنِي (My Lord, enable me - 27:19). It is derived from ) وَزع (waz' ), which lexically means to stop or restrain. Here it means ` enable me with Divine help so that I should have the trait of gratitude with me all the time and do not part with it ever', which will result in restraint. In the earlier verse فَهُمْ يُوزَعُونَ (27:17) (translated as "kept under control" it was also used in the same sense, that in order to save them from confusion because of their large number the armies were restrained.</p>
There is no heritage of wealth among the prophetsوَوَرِ‌ثَ سُلَيْمَانُ دَاوُودَ (And Sulaiman inherited Dawud - 27:16). The inheritance mentioned in this verse is not the inheritance of wealth and property, because the Holy Prophet ﷺ has clearly declared that the prophets do neither inherit the property of anyone nor does their property is inherited by anyone. Tirmidhi and Abu Dawud have reported from Sayyidna Abu darda' ؓ that the Holy Prophet ﷺ has said, ` Ulama' (men of knowledge) are the inheritors of prophets, but the prophets did not leave dirhams or dinars (wealth) as their inheritance; instead, they have left knowledge as their heritage. Al-Kulaini, the famous Shiite scholar, has reported from Sayyidna Ja'far As-sadiq that he said, "Sayyidna Sulaiman	علیہ السلام was the inheritor of Sayyidna Dawud (علیہ السلام) ، and the Holy Prophet ﷺ was the inheritor of Sayyidna Sulaiman (علیہ السلام) . (Ruh from al-Kulaini). This statement makes the issue very clear that the inheritance is used here in the sense of heritage of knowledge (because nobody can claim that the Holy Prophet ﷺ inherited the property of Sulaiman (علیہ السلام) . Rationally speaking also, here inheritance cannot mean wealth, because when Sayyidna Dawud (علیہ السلام) died he had 19 sons, hence if inheritance of wealth was meant to be distributed, then all these sons would have been entitled for the inheritance, and it cannot be exclusive to Sayyidna Sulaiman 	علیہ السلام alone. It is, therefore, quite clear that the inheritance meant here is the one in which the brothers were not included and only Sayyidna Sulaiman (علیہ السلام) was the inheritor. This could only be the inheritance of knowledge and prophethood. Along with that inheritance, Allah Ta’ ala also graced him with the empire of Sayyidna Dawud (علیہ السلام) and furthermore control over the Jinns, birds, animals and the wind. In the light of these proofs, the narration of Tabrasi is proved to be wrong in which he has regarded inheritance as that of wealth on authority of some Imams of Ah1-ul-Bait. (Ruh)The period between the death of Sayyidna Sulaiman (علیہ السلام) and the birth of the last of the prophets the Holy Prophet ﷺ was seventeen hundred years, while Jews calculate this period as fourteen hundred years. The life span of Sayyidna Sulaiman (علیہ السلام) was a little over fifty years. (Qurtubi)It is permissible to use plural form for one's own self, provided it is not out of arroganceعُلِّمْنَا مَنطِقَ الطَّيْرِ‌ وَأُوتِينَا (27:16). Sayyidna Sulaiman (علیہ السلام) has used plural form for himself as a regal idiom, although he was alone. It was to impress his subjects, so that they do not indulge in indolence in the obedience of Allah Ta’ ala and in following him. Similarly, there is no harm if the rulers and officials also use plural form for themselves while they are in the company of their subjects, provided it is for the esteem of the office they are holding and not out of arrogance.Birds and animals also have sense and intelligenceThere is sense and intelligence to some degree in all animals and birds. However, it is not developed to such an extent that they were made to follow any injunctions of the Shari'ah. But the humans and jinns are bestowed with such perfected sense and intelligence that they are made the addressee and followers of the injunctions of Allah Ta’ ala. Imam Shafi` i (رح) has said that dove is the cleverest of all the birds, and Ibn ` Atiyyah has said that ant is very intelligent animal; its smelling power is very strong . If it gets hold of a grain it breaks it into two, so that it does not germinate, and thus it stock its food for the winters. (Qurtubi)Special NoteThe expression "speech of birds" is used in the verse because of the incident of the hoopoe which is a bird, otherwise Sayyidna Sulaiman (علیہ السلام) was taught languages of all the beasts, birds and the insects, as mentioned in the next verse about understanding the language of the ant. Imam Qurtubi has mentioned in his Tafsir different incidents in which Sayyidna Sulaiman (علیہ السلام) told the people how different birds chirped and what did they mean. The chirping of each bird was a word of advice.وَأُوتِينَا مِن كُلِّ شَيْءٍ (and we have been given of everything -16). The word كُلِّ (every) applies to everything of a kind, but sometimes its application is not universal but pertains to a specific purpose. Here also it is used in that sense and "everything" refers to those things only which are needed by the government or an empire. Otherwise it is obvious that they did not have aeroplanes, motor cars or railways in those days.رَ‌بِّ أَوْزِعْنِي (My Lord, enable me - 27:19). It is derived from ) وَزع (waz' ), which lexically means to stop or restrain. Here it means ` enable me with Divine help so that I should have the trait of gratitude with me all the time and do not part with it ever', which will result in restraint. In the earlier verse فَهُمْ يُوزَعُونَ (27:17) (translated as "kept under control" it was also used in the same sense, that in order to save them from confusion because of their large number the armies were restrained.