The benefits of the saying of Allah the Exalted: << فمكث غير بعيد فقال أحطت بما لم تحط به وجئتك من سبإ بنبإ يقين >
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... Allah (Blessed and Exalted is He): [Surat al-Naml: 22]
The following is derived from this noble verse:
First: the speed with which the hoopoe returned to Sulayman, which indicates that Sulayman's soldiers are concerned with their affairs and do not delay in their duties, as He said: [Surat al-Naml: 22].
It is also derived from it that Sulayman, although he was given a great kingdom that no one else was given, did not encompass everything in his knowledge. So, despite the vastness of his kingdom and his power, he did not encompass everything; therefore, others are even more so. From this is derived the third benefit, which is the weakness of a person's—human's—perception, no matter how much he attains in kingdom and power. And indicating this is the saying of Allah (Blessed and Exalted is He): [Surat al-Nisa: 28]. This clarifies the weakness of the human being. He is weak, and what is he in everything? In mental powers, physical powers, and everything that can be described as strength or weakness, the state of the human being is one of weakness.
Among the benefits of the verse is that it is permissible to address a superior with such speech. For example, one might say: "I know what you do not know," or "I did what you did not do." Similarly, the saying of Ibrahim (peace be upon him) to his father: [Surat Maryam: 43].
Among its benefits is also that the speaker should confirm the news to the addressee when there is a need for it, as He said: [Surat al-Naml: 22].
If someone asks: What is the benefit of confirming it to him, since he is the source of the news? Because confirmation is only beneficial if it comes from another party who is a witness to the reporter. As for the reporter himself, how can it be said that there is a benefit in his confirmation of the news?
The answer is that the intended purpose of that is to increase the reassurance of the one being informed. Because it also indicates that there is a benefit: if the one informing you tells you a piece of news, you might say to him: "Are you sure?" He would say: "Yes" or "No." Therefore, the confirmation of the news by the one informing is not said to have no benefit just because he is the source of the news. Rather, we say: there is a benefit in it, which is removing the doubt of the one being informed regarding the news. It removes this doubt and reassures the addressee. For this reason... [Surat al-Naml: 22].
Also among the benefits of the verse is that using the plural pronoun for a highly respected addressee is not obligatory, nor is it the custom in addressing the Prophets and the Salaf. For example, when a person is highly respected, one says: "I came to you all," "I visited you all," yes. And similar to that, as is customary now among us. Among us, if the addressee is highly respected, it is said: "As you wish," for example, "Your Excellency," or "Your Highness," or "Your Holiness," or "Your Eminence," or similar to that, yes. No, this was not customary in the past. Rather, a person is addressed according to what the situation requires. Even the Prophet (peace and blessings be upon him) would return the greeting to the one greeting him by saying: "Peace be upon you." If someone greeted him, he would say: "Peace be upon you." And if they were a group, it would be said: "Peace be upon you all."
This last benefit is that it was the custom of the Salaf that they would address or speak to the addressee according to what the situation requires.
But the hoopoe stayed not long and said, "I have encompassed [in knowledge] that which you have not encompassed, and I have come to you from Sheba with certain news.
فَمَكَثَ غَيْرَ بَعِيدٍ فَقَالَ أَحَطتُ بِمَا لَمْ تُحِطْ بِهِ وَجِئْتُكَ مِنْ سَبَإٍ بِنَبَإٍ يَقِينٍThe following is derived from this noble verse:
First: the speed with which the hoopoe returned to Sulayman, which indicates that Sulayman's soldiers are concerned with their affairs and do not delay in their duties, as He said:
But the hoopoe stayed not long
فَمَكَثَ غَيْرَ بَعِيدٍIt is also derived from it that Sulayman, although he was given a great kingdom that no one else was given, did not encompass everything in his knowledge. So, despite the vastness of his kingdom and his power, he did not encompass everything; therefore, others are even more so. From this is derived the third benefit, which is the weakness of a person's—human's—perception, no matter how much he attains in kingdom and power. And indicating this is the saying of Allah (Blessed and Exalted is He):
and mankind was created weak.
وَخُلِقَ الإِنسَانُ ضَعِيفًاAmong the benefits of the verse is that it is permissible to address a superior with such speech. For example, one might say: "I know what you do not know," or "I did what you did not do." Similarly, the saying of Ibrahim (peace be upon him) to his father:
indeed there has come to me of knowledge that which has not come to you
إِنِّي قَدْ جَاءَنِي مِنَ الْعِلْمِ مَا لَمْ يَأْتِكَAmong its benefits is also that the speaker should confirm the news to the addressee when there is a need for it, as He said:
With certain news
بِنَبَإٍ يَقِينٍIf someone asks: What is the benefit of confirming it to him, since he is the source of the news? Because confirmation is only beneficial if it comes from another party who is a witness to the reporter. As for the reporter himself, how can it be said that there is a benefit in his confirmation of the news?
The answer is that the intended purpose of that is to increase the reassurance of the one being informed. Because it also indicates that there is a benefit: if the one informing you tells you a piece of news, you might say to him: "Are you sure?" He would say: "Yes" or "No." Therefore, the confirmation of the news by the one informing is not said to have no benefit just because he is the source of the news. Rather, we say: there is a benefit in it, which is removing the doubt of the one being informed regarding the news. It removes this doubt and reassures the addressee. For this reason...
and I have come to you from Sheba with certain news.
وَجِئْتُكَ مِنْ سَبَإٍ بِنَبَإٍ يَقِينٍAlso among the benefits of the verse is that using the plural pronoun for a highly respected addressee is not obligatory, nor is it the custom in addressing the Prophets and the Salaf. For example, when a person is highly respected, one says: "I came to you all," "I visited you all," yes. And similar to that, as is customary now among us. Among us, if the addressee is highly respected, it is said: "As you wish," for example, "Your Excellency," or "Your Highness," or "Your Holiness," or "Your Eminence," or similar to that, yes. No, this was not customary in the past. Rather, a person is addressed according to what the situation requires. Even the Prophet (peace and blessings be upon him) would return the greeting to the one greeting him by saying: "Peace be upon you." If someone greeted him, he would say: "Peace be upon you." And if they were a group, it would be said: "Peace be upon you all."
This last benefit is that it was the custom of the Salaf that they would address or speak to the addressee according to what the situation requires.