Tafsir al-BaghawiAl-Baghawi

“Indeed, I found a woman ruling over them, who has been given of everything and has a magnificent throne.” (23)

Regarding, “But he stayed not long”: Asim and Yaqub recited it with an a-vowel on the kaf, while the others recited it with a u-vowel; both are valid dialectal forms. “Not long” means: not for a long time. “He said, ‘I have encompassed in knowledge that which you have not encompassed’”: to encompass something means to know it from every aspect. That is, “I know what you do not know, and I have reached what neither you nor your armies have reached. ‘And I have come to you from Sheba’”: Abu Amr and al-Bazzi, reporting from Ibn Kathir, recited “from Sabaʾ”—as well as “for Sabaʾ” in Sura Sabaʾ—with an open hamzah; while al-Qawwas, reporting from Ibn Kathir, recited it without the hamzah, leaving the final letter vowelless (1). The others recited it as a fully declinable noun. Those who did not decline it regarded it as the name of a land, whereas those who declined it regarded it as the name of a man. Indeed, it is related in a hadith that the Prophet was asked about Sabaʾ, and he said: “He was a man who had ten sons: six of them went to Yemen, and four went to Syria.” (2) “With certain news”: that is, with a report whose truth is certain.

Solomon said, “And what is it?” He replied, “Indeed, I found a woman ruling over them.”

“Indeed, I found a woman ruling over them”: her name was Bilqis, daughter of Sharahil, descended from Yarab son of Qahtan. Her father was a king of great standing, the last in a line of forty kings. He ruled over all the land of Yemen and would say to the kings of the surrounding regions, “None of you is a suitable match for me.” He refused to marry among them, so they married him to a female jinn named Rayhanah, daughter of al-Sakan. She bore him Bilqis. He had no child besides her. It is related in a hadith that one of Bilqis’s parents was a jinn (3).

When Bilqis’s father died (4), she aspired to the throne and asked her people to pledge allegiance to her. Some obeyed her, while others opposed her and appointed a man as their ruler. They divided into two factions, each taking control of one part of Yemen. Then the man whom they had made king behaved wickedly toward the people of his realm, even violating the womenfolk of his subjects and committing fornication with them. His people wanted to depose him but were unable to do so. When Bilqis saw this,

(1) The text within the brackets is omitted from manuscript A. (2) Reported by al-Tirmidhi in his commentary on Surat Saba, 9:88-89; he said: “This is a hasan gharib hadith.” Abu Dawud abridged it in al-Huruf wa-al-Qira'at, 6:8, on the authority of Furwah ibn Musayk. It was also reported by al-Tabari in his Tafsir, 22:76-77, and by Imam Ahmad in al-Musnad, 1:317. Ibn Abi Hatim and al-Hakim also reported it from Ibn Abbas, and al-Hakim declared it authentic. It has several narrations, some of which are weak, but their weakness is remedied by the multiplicity of transmission routes. See Fath al-Bari, 8:535; Majma al-Zawa'id, 7:94; Tafsir Ibn Kathir, 3:531-532; Ibn Hajar, al-Isabah fi Tamyiz al-Sahabah, entry on Furwah ibn Musayk, 5:369, where he referred to the hadith and said: “Ibn Sad, Abu Dawud, al-Tirmidhi, and Ibn al-Sakan reported it, both in lengthy and abridged forms”; and Zad al-Masir, 6:165, with the editor's annotation. (3) Reported by Ibn Jarir, Abu al-Shaykh in al-Azamah, Ibn Mardawayh, and Ibn Asakir, from Abu Hurayrah as a marfu report. Ibn Kathir said: “This is an uncommon hadith, and its chain contains weakness.” See al-Durr al-Manthur, 6:351; and Ibn Kathir, al-Bidayah wa-al-Nihayah, 2:21. (4) The text within the brackets is omitted from manuscript A.
﴿إِنِّي وَجَدْتُ امْرَأَةً تَمْلِكُهُمْ وَأُوتِيَتْ مِنْ كُلِّ شَيْءٍ وَلَهَا عَرْشٌ عَظِيمٌ (٢٣) ﴾ ﴿فَمَكَثَ غَيْرَ بَعِيدٍ﴾ قَرَأَ عَاصِمٌ وَيَعْقُوبُ: ﴿فَمَكَثَ﴾ بِفَتْحِ الْكَافِ، وَقَرَأَ الْآخَرُونَ بِضَمِّهَا وَهُمَا لُغَتَانِ، ﴿غَيْرَ بَعِيدٍ﴾ أَيْ: غَيْرَ طَوِيلٍ، ﴿فَقَالَ أَحَطْتُ بِمَا لَمْ تُحِطْ بِهِ﴾ وَالْإِحَاطَةُ: الْعِلْمُ بِالشَّيْءِ مِنْ جَمِيعِ جِهَاتِهِ، يَقُولُ: عَلِمْتُ مَا لَمْ تَعْلَمْ، وَبَلَغْتُ مَا لَمْ تَبْلُغْهُ أَنْتَ وَلَا جُنُودُكَ، ﴿وَجِئْتُكَ مِنْ سَبَإٍ﴾ قَرَأَ أَبُو عَمْرٍو، وَالْبَزِّيُّ عَنِ ابْنِ كَثِيرٍ مِنْ "سَبَأٍ" [وَ"لِسَبَأٍ" فِي سُورَةِ سَبَأٍ، مَفْتُوحَةُ الْهَمْزَةِ، وَقَرَأَ الْقَوَّاصُ عَنِ ابْنِ كَثِيرٍ] (١) سَاكِنَةً بِلَا هَمْزَةٍ، وَقَرَأَ الْآخَرُونَ بِالْإِجْرَاءِ، فَمَنْ لَمْ يَجُرَّهُ جَعَلَهُ اسْمَ الْبَلَدِ، وَمَنْ أَجْرَاهُ جَعَلَهُ اسْمَ رَجُلٍ، فَقَدْ جَاءَ فِي الْحَدِيثِ أَنَّ النَّبِيَّ ﷺ سُئِلَ عَنْ سَبَأٍ فَقَالَ: "كَانَ رَجُلًا لَهُ عَشَرَةٌ مِنَ الْبَنِينَ تَيَامَنَ مِنْهُمْ سِتَّةٌ وَتَشَاءَمَ أَرْبَعَةٌ" (٢) . ﴿بِنَبَإٍ﴾ بِخَبَرٍ، ﴿يَقِينٍ﴾ فَقَالَ سُلَيْمَانُ: وَمَا ذَاكَ؟ قَالَ: ﴿إِنِّي وَجَدْتُ امْرَأَةً تَمْلِكُهُمْ﴾ ﴿إِنِّي وَجَدْتُ امْرَأَةً تَمْلِكُهُمْ﴾ وَكَانَ اسْمُهَا بِلْقِيسَ بِنْتَ شَرَاحِيلَ، مِنْ نَسْلِ يَعْرِبَ بْنِ قَحْطَانَ، وَكَانَ أَبُوهَا مَلِكًا عَظِيمَ الشَّأْنِ، قَدْ وُلِدَ لَهُ أَرْبَعُونَ مَلِكًا هُوَ آخِرُهُمْ، وَكَانَ يَمْلِكُ أَرْضَ الْيَمَنِ كُلَّهَا، وَكَانَ يَقُولُ لِمُلُوكِ الْأَطْرَافِ: لَيْسَ أَحَدٌ مِنْكُمْ كُفُؤًا لِي، وَأَبَى أَنْ يَتَزَوَّجَ فِيهِمْ، فَزَوَّجُوهُ امْرَأَةً مِنَ الْجِنِّ يُقَالُ لَهَا رَيْحَانَةُ بِنْتُ السَّكَنِ، فَوَلَدَتْ لَهُ بِلْقِيسَ، [وَلَمْ يَكُنْ لَهُ وَلَدٌ غَيْرَهَا، وَجَاءَ فِي الْحَدِيثِ: إِنَّ إِحْدَى أَبَوَيْ بِلْقِيسَ كَانَ جِنِّيًا (٣) . فَلَمَّا مَاتَ أَبُو بِلْقِيسَ] (٤) طَمِعَتْ فِي الْمُلْكِ فَطَلَبَتْ مِنْ قَوْمِهَا أَنْ يُبَايِعُوهَا فَأَطَاعَهَا قَوْمٌ وَعَصَاهَا قَوْمٌ آخَرُونَ، فَمَلَّكُوا عَلَيْهِمْ رَجُلًا وَافْتَرَقُوا فِرْقَتَيْنِ، كُلُّ فِرْقَةٍ اسْتَوْلَتْ عَلَى طَرَفٍ مِنْ أَرْضِ الْيَمَنِ، ثُمَّ إِنَّ الرَّجُلَ الَّذِي مَلَّكُوهُ أَسَاءَ السِّيرَةَ فِي أَهْلِ مَمْلَكَتِهِ حَتَّى كَانَ يَمُدُّ يَدَهُ إِلَى حَرَمِ رَعِيَّتِهِ وَيَفْجُرُ بِهِنَّ، فَأَرَادَ قَوْمُهُ خَلْعَهُ فَلَمْ يَقْدِرُوا عَلَيْهِ، فَلَمَّا رَأَتْ ذَلِكَ بِلْقِيسُ
(١) ما بين القوسين ساقط من "أ". (٢) أخرجه الترمذي في تفسير سورة سبأ: ٩ / ٨٨-٨٩، وقال: هذا حديث غريب حسن، واختصره أبو داود في الحروف والقراءات: ٦ / ٨، عن فروة بن مسيك، وأخرجه الطبري في التفسير: ٢٢ / ٧٦-٧٧، والإمام أحمد في المسند: ١ / ٣١٧، وأخرجه أيضا ابن أبي حاتم والحاكم وصححه من حديث ابن عباس، وله روايات في بعضها ضعف ينجبر بتعدد الطرق. انظر: فتح الباري: ٨ / ٥٣٥، مجمع الزوائد: ٧ / ٩٤، تفسير ابن كثير: ٣ / ٥٣١-٥٣٢، والإصابة في تمييز الصحابة لابن حجر، ترجمة "فروة بن مسيك": ٥ / ٣٦٩ حيث أشار إلى الحديث وقال: "أخرجه ابن سعد، وأبو داود والترمذي، وابن السكن مطولا ومختصرا"، زاد المسير: ٦ / ١٦٥ مع حاشية المحقق. (٣) أخرجه ابن جرير، وأبو الشيخ في "العظمة"، وابن مردويه، وابن عساكر، عن أبي هريرة مرفوعا. قال ابن كثير: "هذا حديث غريب وفي سنده ضعف"، انظر: الدر المنثور: ٦ / ٣٥١، البداية والنهاية لابن كثير: ٢ / ٢١. (٤) ما بين القوسين ساقط من "أ".

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