." Advise me, O nobles," she said "in this matter. I do not decide any thing until you concur."
She said, “O chieftains, advise me in this matter of mine; I do not give a final decision until you are present with me.”
She said, 'O Council, pronounce to me concerning my affair; I am not used to decide an affair until you bear me witness.'
She added: “O you nobles! Give me your opinion on the problem with which I am now faced; I would never make a [weighty] decision unless you are present with me.”
She said: O chiefs! counsel me in my affair. I am wont not to resolve on any affair until ye are present with me.
She said: "O chiefs! Advise me in (this) case of mine. I decide no case till you are present with me."
She said, “O counselors, advise me in this matter of mine. I never make a decision unless you are present.”
(After reading the letter) the Queen said: "Nobles, let me have your counsel in this matter for I make no firm decision without you."
She said: "O chiefs! Advise me in case of mine. I decide no case till you are present with me."
She said: O chieftains! Pronounce for me in my case. I decide no case till ye are present with me.
She said, ‘O [members of the] elite! Give me your opinion concerning my matter. I do not decide any matter until you are present.’
She said: 'O Council, let me hear your counsel, concerning my affairs, for I am not used to deciding an affair until you bear me witness'
She said, "O eminent ones, advise me in my affair. I would not decide a matter until you witness [for] me."
She said, "My officials, what are your views on this matter? I will not decide until I have your views.
She said: O chiefs! give me advice respecting my affair: I never decide an affair until you are in my presence.
Q<u>a</u>lat y<u>a</u> ayyuh<u>a</u> almalao aftoonee fee amree m<u>a</u> kuntu q<u>at</u>iAAatan amran <u>h</u>att<u>a</u> tashhadoon<b>a</b>
Now advise me in this, Counsellors. I never decide any affair till I have conferred with you."
She said: "Ye chiefs! advise me in (this) my affair: no affair have I decided except in your presence."
قَالَتْ يَٰٓأَيُّهَا ٱلْمَلَؤُا۟ أَفْتُونِى فِىٓ أَمْرِى مَا كُنتُ قَاطِعَةً أَمْرًا حَتَّىٰ تَشْهَدُونِ
She said, "O eminent ones, advise me in my affair. I would not decide a matter until you witness [for] me." The queen said: “O noble ones and leaders, explain to me the right course in my matter. I am not going to decide a matter until you come to me and present your opinions regarding it”.
She said, "O eminent ones, advise me in my affair. I would not decide a matter until you witness [for] me." The queen said: “O noble ones and leaders, explain to me the right course in my matter. I am not going to decide a matter until you come to me and present your opinions regarding it”.
<p>Consultation in important matters is a Sunnah. It provides the benefit of having views of others, and gives them a sense of participation</p><p>قَالَتْ يَا أَيُّهَا الْمَلَأُ أَفْتُونِي فِي أَمْرِ‌ي مَا كُنتُ قَاطِعَةً أَمْرً‌ا حَتَّىٰ تَشْهَدُونِ</p><p>She said, "0 chieftains, advise me in the matter I have (before me). I am not the one who decides a matter absolutely unless you are present with me." - 32</p><p>The word اَفتُونِی is derived from Fatwa فَتوٰی ، which means answering some specific issue. Here it means to give counsel or to express one's views. When Queen Bilqis received the letter of Sayyidna Sulaiman (علیہ السلام) she called the members of her government and asked their view as to what she should do. Before asking their view on the matter, she encouraged and pleased them by declaring that she did not take decisions without consulting them. Because of her remarks, the ministers and the generals expressed their readiness to sacrifice everything they had in order to follow her command. نَحْنُ أُولُو قُوَّةٍ وَأُولُو بَأْسٍ شَدِيدٍ وَالْأَمْرُ‌ إِلَيْكِ ("We are powerful and tough fighters, and the decision lies with you - 33). Sayyidna Qatadah ؓ has related that according to his information there were 313 members in her consultative committee, and each one of them represented and enjoyed the support of ten thousand persons. (Qurtubi)</p><p>This statement brings to light that having consultation with supporters is an old practice. Islam has attached great importance to consultation and has made this mandatory for the government functionaries. So much so that the Holy Prophet ﷺ ، who was the recipient of revelations from Allah Ta’ ala and also used to get direct guidance from Him (thus did not have any need for consultation or advice), was also commanded to follow this practice, in order to set up a tradition for his followers. The Holy Qur’ an directs the Holy Prophet ﷺ وَشَاوِرْ‌هُمْ فِي الْأَمْرِ‌ (3:159) that is, he should consult them in the matters. There is a sense of participation for the companions in this command, and an advice for the coming generations that the government functionaries must always consult on important matters.</p><p>Reaction of Queen Bilqis on the letter of Sulaiman</p><p>After having consulted the functionaries of her government and gaining their confidence, she herself developed a strategy that she should initially test out the real intention of Sayyidna Sulaiman (علیہ السلام) and to find out whether he was actually a prophet and messenger of God, and whether he was really conveying the message of God or he was aspiring for a greater empire. The purpose behind this strategy was to find out that if he was a prophet in reality, then his command should be followed and no hostility be adopted against him. On the other hand if he was only a king and wished to expand his empire by subjugating her kingdom, then a different plan be worked out to face the challenge. To test out the real intention of Sayyidna Sulaiman (علیہ السلام) she adopted the tactic of sending to him precious gifts and presents. If he becomes satisfied after receiving the gifts, then it would indicate that he was only a king and had approached her with mundane motives. On the other hand, if he was actually a prophet then he would not agree on anything other than acceptance of Islam. Ibn Jarir has reported this explanation from Sayyidna Ibn ` Abbas ؓ Mujahid, Ibn Juraij, and Ibn Wahb رحمۃ اللہ علیہم with several chins of narrators.The same subject is elaborated in the following verse:</p>
Consultation in important matters is a Sunnah. It provides the benefit of having views of others, and gives them a sense of participationقَالَتْ يَا أَيُّهَا الْمَلَأُ أَفْتُونِي فِي أَمْرِ‌ي مَا كُنتُ قَاطِعَةً أَمْرً‌ا حَتَّىٰ تَشْهَدُونِShe said, "0 chieftains, advise me in the matter I have (before me). I am not the one who decides a matter absolutely unless you are present with me." - 32The word اَفتُونِی is derived from Fatwa فَتوٰی ، which means answering some specific issue. Here it means to give counsel or to express one's views. When Queen Bilqis received the letter of Sayyidna Sulaiman (علیہ السلام) she called the members of her government and asked their view as to what she should do. Before asking their view on the matter, she encouraged and pleased them by declaring that she did not take decisions without consulting them. Because of her remarks, the ministers and the generals expressed their readiness to sacrifice everything they had in order to follow her command. نَحْنُ أُولُو قُوَّةٍ وَأُولُو بَأْسٍ شَدِيدٍ وَالْأَمْرُ‌ إِلَيْكِ ("We are powerful and tough fighters, and the decision lies with you - 33). Sayyidna Qatadah ؓ has related that according to his information there were 313 members in her consultative committee, and each one of them represented and enjoyed the support of ten thousand persons. (Qurtubi)This statement brings to light that having consultation with supporters is an old practice. Islam has attached great importance to consultation and has made this mandatory for the government functionaries. So much so that the Holy Prophet ﷺ ، who was the recipient of revelations from Allah Ta’ ala and also used to get direct guidance from Him (thus did not have any need for consultation or advice), was also commanded to follow this practice, in order to set up a tradition for his followers. The Holy Qur’ an directs the Holy Prophet ﷺ وَشَاوِرْ‌هُمْ فِي الْأَمْرِ‌ (3:159) that is, he should consult them in the matters. There is a sense of participation for the companions in this command, and an advice for the coming generations that the government functionaries must always consult on important matters.Reaction of Queen Bilqis on the letter of SulaimanAfter having consulted the functionaries of her government and gaining their confidence, she herself developed a strategy that she should initially test out the real intention of Sayyidna Sulaiman (علیہ السلام) and to find out whether he was actually a prophet and messenger of God, and whether he was really conveying the message of God or he was aspiring for a greater empire. The purpose behind this strategy was to find out that if he was a prophet in reality, then his command should be followed and no hostility be adopted against him. On the other hand if he was only a king and wished to expand his empire by subjugating her kingdom, then a different plan be worked out to face the challenge. To test out the real intention of Sayyidna Sulaiman (علیہ السلام) she adopted the tactic of sending to him precious gifts and presents. If he becomes satisfied after receiving the gifts, then it would indicate that he was only a king and had approached her with mundane motives. On the other hand, if he was actually a prophet then he would not agree on anything other than acceptance of Islam. Ibn Jarir has reported this explanation from Sayyidna Ibn ` Abbas ؓ Mujahid, Ibn Juraij, and Ibn Wahb رحمۃ اللہ علیہم with several chins of narrators.The same subject is elaborated in the following verse:
<h2 class="title">Bilqis consults with Her Chiefs</h2><p>When she read Sulayman's letter to them and consulted with them about this news, she said:</p><div class="text_uthmani arabic">يأَيُّهَا الْمَلأ أَفْتُونِى فِى أَمْرِى مَا كُنتُ قَـطِعَةً أَمْراً حَتَّى تَشْهَدُونِ</div><p>("O chiefs! Advise me in (this) case of mine. I decide no case till you are present with me.") meaning, `until you come together and offer me your advice.'</p><div class="text_uthmani arabic">قَالُواْ نَحْنُ أُوْلُواْ قُوَّةٍ وَأُولُو بَأْسٍ شَدِيدٍ</div><p>(They said: "We have great strength, and great ability for war...") They reminded her of their great numbers, preparedness and strength, then they referred the matter to her and said:</p><div class="text_uthmani arabic">وَالاٌّمْرُ إِلَيْكِ فَانظُرِى مَاذَا تَأْمُرِينَ</div><p>(but it is for you to command; so think over what you will command.) meaning, `we have the power and strength, if you want to go to him and fight him.' The matter is yours to decide, so instruct us as you see fit and we will obey. Ibn `Abbas said: "Bilqis said:</p><div class="text_uthmani arabic">إِنَّ الْمُلُوكَ إِذَا دَخَلُواْ قَرْيَةً أَفْسَدُوهَا وَجَعَلُواْ أَعِزَّةَ أَهْلِهَآ أَذِلَّةً</div><p>(Verily, kings, when they enter a town, they destroy it and make the most honorable amongst its people the lowest.) And Allah said:</p><div class="text_uthmani arabic">وَكَذلِكَ يَفْعَلُونَ</div><p>(And thus they do. ) Then she resorted to peaceful means, seeking a truce and trying to placate Sulayman, and said:</p><div class="text_uthmani arabic">وَإِنِّى مُرْسِلَةٌ إِلَيْهِمْ بِهَدِيَّةٍ فَنَاظِرَةٌ بِمَ يَرْجِعُ الْمُرْسَلُونَ </div><p>(But verily, I am going to send him a present, and see with what the messengers return.) meaning, `I will send him a gift befitting for one of his status, and will wait and see what his response will be. Perhaps he will accept that and leave us alone, or he will impose a tax which we can pay him every year, so that he will not fight us and wage war against us.' Qatadah said: "May Allah have mercy on her and be pleased with her -- how wise she was as a Muslim and (before that) as an idolator! She understood how gift-giving has a good effect on people." Ibn `Abbas and others said: "She said to her people, if he accepts the gift, he is a king, so fight him; but if he does not accept it, he is a Prophet, so follow him."</p>
Bilqis consults with Her ChiefsWhen she read Sulayman's letter to them and consulted with them about this news, she said:يأَيُّهَا الْمَلأ أَفْتُونِى فِى أَمْرِى مَا كُنتُ قَـطِعَةً أَمْراً حَتَّى تَشْهَدُونِ("O chiefs! Advise me in (this) case of mine. I decide no case till you are present with me.") meaning, `until you come together and offer me your advice.'قَالُواْ نَحْنُ أُوْلُواْ قُوَّةٍ وَأُولُو بَأْسٍ شَدِيدٍ(They said: "We have great strength, and great ability for war...") They reminded her of their great numbers, preparedness and strength, then they referred the matter to her and said:وَالاٌّمْرُ إِلَيْكِ فَانظُرِى مَاذَا تَأْمُرِينَ(but it is for you to command; so think over what you will command.) meaning, `we have the power and strength, if you want to go to him and fight him.' The matter is yours to decide, so instruct us as you see fit and we will obey. Ibn `Abbas said: "Bilqis said:إِنَّ الْمُلُوكَ إِذَا دَخَلُواْ قَرْيَةً أَفْسَدُوهَا وَجَعَلُواْ أَعِزَّةَ أَهْلِهَآ أَذِلَّةً(Verily, kings, when they enter a town, they destroy it and make the most honorable amongst its people the lowest.) And Allah said:وَكَذلِكَ يَفْعَلُونَ(And thus they do. ) Then she resorted to peaceful means, seeking a truce and trying to placate Sulayman, and said:وَإِنِّى مُرْسِلَةٌ إِلَيْهِمْ بِهَدِيَّةٍ فَنَاظِرَةٌ بِمَ يَرْجِعُ الْمُرْسَلُونَ (But verily, I am going to send him a present, and see with what the messengers return.) meaning, `I will send him a gift befitting for one of his status, and will wait and see what his response will be. Perhaps he will accept that and leave us alone, or he will impose a tax which we can pay him every year, so that he will not fight us and wage war against us.' Qatadah said: "May Allah have mercy on her and be pleased with her -- how wise she was as a Muslim and (before that) as an idolator! She understood how gift-giving has a good effect on people." Ibn `Abbas and others said: "She said to her people, if he accepts the gift, he is a king, so fight him; but if he does not accept it, he is a Prophet, so follow him."