And in this is evidence. . Yes, before. It was said to her, “Enter the palace,” and when she saw it, she thought it was a surge of water, and she uncovered her legs.

And in this is evidence. . Yes, before. [Surat al-Naml: 44] to the end of it.
In this is evidence of the greatness of Solomon’s kingdom and Allah’s subjugation of things for him. At that time, according to our knowledge, there were no furnaces that could shape glass and allow a person to do with it as he wished. Yes. But there is no doubt that glass existed; it may have been extracted from the sea by the jinn, or there may have been foundries and furnaces according to their condition. For this reason, Allah said about the jinn: [Surat Saba: 13] “Jifan” is the plural of “jifnah,” which is a platter. . . . And what is the answer?
The student: ...?
The Shaykh : . . . And it is the pool, meaning it is large. And “qudur rasihat” means: they are not moved because of their size and greatness.
So the result is that we say: In this is evidence of the greatness of Solomon’s kingdom, where the jinn and mankind were subjugated for him to work for him whatever he wished.
And in this is evidence of the permissibility of testing a person, as mentioned before. This story contains several tests, due to His saying: [Surat al-Naml: 44] to see whether she would be afraid and not enter, or take a risk and enter without caution, or what would she do? The woman, due to her intelligence, entered but with caution and prudence. She uncovered her legs, meaning: she lifted her garment until the legs were visible.
And in this is evidence that the adornment of women, from ancient times, has been covering, because His saying: [Surat al-Naml: 44] is evidence that the original state is that she is covered, and that is the case. Unlike the man, for the belt of the believer is above the middle of his leg. Yes. Or he said: the middle of his leg; I forgot the wording.
Now the matter has become the opposite with many Muslims, unfortunately. The men’s garments have become long, and the women’s garments have become short. This is contrary to the fitrah (innate natural disposition) with which Allah created the creation.
And in this is evidence that vision may lie, and that what is perceived by the senses is not one hundred percent the actual reality, due to His saying: [Surat al-Naml: 44] For this, as is the reality, is a polished palace of glass, and she looks at it with her eye, and yet she thinks it is a surge of water. This indicates that what is perceived by the senses may be subject to error, is it not so? A person may see a moving thing as stationary and a stationary thing as moving, white as black, and a man as a woman. Yes. Indeed, he may imagine something in his sight that has no reality, and likewise with hearing. By this, we know that testimonies, reports of news, and others are all subject to error and are not infallible one hundred percent. But there is no doubt that as news converges and multiplies, it indicates that the matter is confirmed. However, the denial of the possibility of error, no matter how strong and trustworthy the seer or hearer is, error is prone to occur in what he saw or heard. Indeed, in touch now, one may touch a thing and think it is soft or smooth, and the opposite. The farmer touches a rough thing and thinks it is smooth, and the delicate person touches a very simple rough thing and finds it like thorns.
So the result is: that the matter, even in sensory matters, error can occur. So what about intellectual matters?
The student: All the more so.
The Shaykh : All the more so and greater. By this, we know the weakness of man, and that he is in urgent need of the knowledge of the Shari'ah and revelation. No matter how far he reaches, he is in need of this matter. Yes.
The student: . . . the senses . . . ?
The Shaykh : Yes.
The student: ...?
The Shaykh : No, it is not . . . it is from the certainties, but in terms of thought and intellect it is correct. . . . Only illusion may occur in them. Yes.
And in it also, in His saying: [Surat al-Naml: 44], is evidence that it is necessary to emphasize speech in its proper place. He did not say: “This is a palace,” he said: “It is a palace,” and “inna” is for emphasis. And the emphasis here is in its place, because she, although she was not a denier, her state was the state of a denier, where she thought it was a surge of water and uncovered her legs.
And in this is evidence, in His saying: [Surat al-Naml: 44], that Allah (Blessed and Exalted is He) may grant a person what necessitates that he submit, or He may facilitate for him the means that necessitate his Islam with great ease. This woman, according to the story, we did not find that she was called and emphasized upon and the error was explained to her, except in His saying at the beginning of the story: [Surat al-Naml: 31] But when she witnessed what she witnessed of the greatness of Solomon’s kingdom and his power, she knew that she had to submit. So if Allah the Exalted facilitates this guidance for the servant, the matter becomes easy for him. And if it is not facilitated for him, every obstacle prevents him from finding the right path, even if it is not a strong obstacle.
And in this is evidence that the woman believed in Solomon; she did not submit with absolute Islam, because he said: [Surat al-Naml: 44] This indicates that she believed in him, because is for companionship, so she was among his companions who believed in him. Yes.