"It was said to her [Surat al-Naml: 44] also, 'Enter the palace [Surat al-Naml: 44]'" and the speaker, as we said, is ambiguous, either Sulayman or someone else.

"

It was said to her

قِيلَ لَهَا

[Surat al-Naml:44] also,

Enter the palace

ادْخُلِي الصَّرْحَ

[Surat al-Naml:44] " and the speaker, as we said, is ambiguous, either Sulayman or someone else. And this palace, the author says: "It is a surface of white, transparent glass, with sweet, flowing water beneath it, in which there are fish, which Sulayman constructed when it was said to him: 'Her calves and her feet are like the feet of a donkey'" Yes.
As for his statement that it is a surface of white glass, this is correct, yes. A surface of white glass. The original meaning of *al-sarh* is a tall building, as Pharaoh said to Haman: [Surat al-Ghafir:36], but it is also used for a surface even if it is not tall. This refers to a surface of glass with water beneath it. The author says that it is flowing, and he took the fact that it is flowing from his statement: [Surat al-Naml:44], because *al-lujjah* is the receding waves of the sea, because anything that recedes is called *lujjah*, and from it is *al-lujjah* of the receding and rising of voices. So it appears that the author took the flowing aspect—and otherwise, there is nothing in the verse indicating that it is flowing—from his statement: [Surat al-Naml:44]. And his statement: This is not a condition, yes. There is no condition that there must be fish in it, because *al-lujjah*...
The student: ...

The Shaykh : Yes? Yes. Because *al-lujjah* may have fish in it, or it may not, and there may be fish in it that are far away and not seen.
And likewise his statement: There is no evidence that it is sweet or that it is salt, so... the important thing is that it is water, yes. As indicated by what follows.
The student: ...?

The Shaykh : No, because sweet water may retain fish for as long as Allah wills.
The student: ...?

The Shaykh : Correct.
The student: ...?

The Shaykh : No, and it remains in it until this, but it is that the fish do not live a complete life, unless there are in it, as the brothers said, fish specific to salt that are sufficient. Okay. The important thing in any case! All of this is unnecessary, even if someone said: there is no water beneath it, if someone said: and this glass gives the appearance of water, yes. For example... in it or otherwise, if this were said, it would not be far-fetched, because it is not necessary that there be water beneath it, it is not necessary. Okay.
The student: ...?

The Shaykh : In any case! It is not necessary, but if we concede and say: that his statement: [Surat al-Naml:44] ..... transparent glass and you think it is a sea.
He says: And as for his statement: They say: When Sulayman was pleased with this woman, the jinn intended to marry her, so they envied him for that, and they said to him: Her feet and her calves are the feet of a beast and the calves of a beast, and they lowered it to a donkey because... and this is not correct. Rather, the purpose of this palace is also to test the woman, because when it was said: In reality, if she thought it was a *lujjah*, if she was timid, would she enter or not enter?
The student: She would not enter.

The Shaykh : She would not enter at all, and if she was naive, she would enter with her clothes falling down, if she was naive, and if she was resolute and brave, she would enter and lift her calves, yes. She entered this and lifted her calves. And she also, from her intelligence: she knew that she was honored and told to enter the palace, and she would be entered into a deep sea that would drown her, so she knew that this sea, at most, would reach her knees or something like that, and that it could not be a deep, receding sea, why? Because she was told out of honor: .
So the important thing is that this is also a second test of her intelligence, her resolution, and her bravery, and as for her leg being a donkey's leg, this is a lie without doubt, and the original state of her is that she is a woman like the daughters of Adam, with nothing of this in her. Yes.
The student: ...?

The Shaykh : Yes. Correct.
The student: ...?

The Shaykh : Yes.
The student: Are the calves an 'awrah?

The Shaykh : We do not know about the Shari'ah of those who came before, we do not know about the Shari'ah of those who came before.
He said: "

But when she saw it, she thought it was a body of water

فَلَمَّا رَأَتْهُ حَسِبَتْهُ لُجَّةً

[An-Naml 27:44]

of water

and uncovered her shins

وَكَشَفَتْ عَنْ سَاقَيْهَا

[An-Naml 27:44]

And this undoubtedly indicates her resolution, strength, and bravery, because a stranger, if such a thing happened to him, might expect, he would say: I do not know, perhaps they are deceiving me, maybe... in this and I die, but she was strong and resolute also, she proceeded to enter, but with caution regarding harm, where she lifted her calves, and the lifting of the calves, Ibrahim says: from this is taken the permissibility of a woman showing her calves, and we say: First: it is not taken from this, because here she did it out of necessity, and a woman showing her calves out of necessity is not a problem, even in our Shari'ah, if a woman needs to show her calves in such a situation, there is no harm in it, because what is forbidden as a means is permitted by necessities, as is established in the science of usul, the forbidden as a means is permitted by necessities, for this reason, it is permissible to look at the 'awrah for the slightest necessity, even to the extent that they said: it is permissible to shave the pubic hair of one who does not know how to shave his pubic hair, and this by necessity will expose it, it will expose the pubic area for shaving.
So the result is that we say: if Sulayman's Shari'ah permits such a thing, there is no indication in it, and if it does not permit it, it also does not contradict our Shari'ah, because the necessity here calls for it.
" to wade in it, and Sulayman was on his throne in the front of the palace, and he saw her calves and her feet were beautiful " The man was reassured now, he was reassured, but it is not as the author said, what is the purpose of this for Sulayman to know whether her leg is a donkey's leg or an Adamite's leg? No, the purpose is to know by this her intelligence, her acumen, and her bravery, and everything that this image indicates of meaning that returns to the woman, Sulayman (peace and blessings be upon him) wants it.
The student: ...?

The Shaykh : ... " for her smooth " meaning: glass. This phrase also indicates that it was intended with it, along with testing them... to display the greatness of Sulayman's kingdom, just as the bringing of the throne intended this purpose.

He said, "Indeed, it is a palace [whose floor is] made smooth with glass."

قَالَ إِنَّهُ صَرْحٌ مُمَرَّدٌ مِنْ قَوَارِيرَ

[An-Naml 27:44]

So by this, two things became clear, one of them: the greatness of Sulayman's kingdom, where the glass is made for him to be like the deep sea.
And secondly: the indication that this woman, even though she is intelligent, rational, and resolute, the matter is hidden from her, or not? Because she thought that this glass was a *lujjah* of water, even though it is not so, so in it is a type of displaying her weakness also, in it is a type of displaying her weakness, where she thought the matter was contrary to what it is. And it will come, if Allah wills, in this from the benefits of the verses what... yes.
The student: ...?

The Shaykh : Yes.
The student: . ...?

The Shaykh : What is it?
The student: ...?

The Shaykh : Rather, it is not unlikely, it is not unlikely, because the presence of water beneath it, as I said, is not necessary.

He said, "Indeed, it is a palace [whose floor is] made smooth with glass."

قَالَ إِنَّهُ صَرْحٌ مُمَرَّدٌ مِنْ قَوَارِيرَ

[Surat al-Naml:44] At that time, she knew her place and she knew Sulayman's status.
And his statement:

and he invited her to Islam

ودعاها إلى الإسلام

There is nothing in the verse indicating it, rather, the apparent is that by what she witnessed, what she witnessed compelled her to submit, because she witnessed matters, among them: the bringing of her throne. And among them: this great palace, smooth of glass.
The student: ...?

The Shaykh : She said: It is as if it is him. And among them also: that Sulayman (peace and blessings be upon him) informed her of his greatness and his strength, where this is a palace smooth of glass and not water, at that time she acknowledged and said: " [Surat al-Naml:44] with the worship of other than You" And the worship of other than Allah is of the greatest injustice, Allah the Exalted said about Luqman when he said to his son:

O my son, do not associate [anything] with Allah. Indeed, association [with him] is great injustice."

يَا بُنَيَّ لا تُشْرِكْ بِاللَّهِ إِنَّ الشِّرْكَ لَظُلْمٌ عَظِيمٌ

[Surat Luqman:13] Because the greatest injustice is to dominate one whose right is clearer and more evident, and there is nothing clearer and more evident than the right of Allah over the servants, for this reason, shirk (associating partners with Allah) is the most unjust of injustices.
When you dispute with a person and you know that the right is his and not yours, you are considered a wrongdoer, when the matter is confused for you such that you estimate eighty percent that it is his and twenty percent that it is yours, this injustice is lighter than the first, when it is fifty percent for you and fifty percent for him, it is lighter than the second, when you estimate thirty percent for him and seventy for you, it is lighter, and so on. So the important thing is that injustice becomes uglier and more heinous according to the clarity and manifestation of the right, and the clearest and most evident of rights is: the worship of Allah (Glorified and Exalted is He), so the most unjust of injustices is shirk with Allah, that you associate with Allah anyone, for this reason you say:

My Lord, indeed I have wronged myself

رَبِّ إِنِّي ظَلَمْتُ نَفْسِي

[Surat al-Naml:44] So: the soul is a trust in you, and it is obligatory upon you to strive for it with what is in its good, so you must strive for your soul with what is good for you, if you dare to do what is not yours, you have wronged your soul, or if you neglect what is obligatory upon you, you have wronged your soul, and if you cannot dispose of your body as you wish, how can you dispose of your action as you wish? If a person said to another: I give you a finger, cut off the fingers and put them... is it permissible?
The student: It is not permissible.

The Shaykh : It is not permissible, this is forbidden. If he asked to uproot my eyes and put them in your eye... is it permissible?
The student: It is not permissible.

The Shaykh : It is not permissible. If this is not possible in a body whose end is decay, how can it be possible in actions upon which the happiness of the servant depends? Therefore, it is not permissible for you to act in a way that brings harm to yourself. If you do so, you are an oppressor.
She said:

and I submit with Solomon to Allah, Lord of the worlds."

وَأَسْلَمْتُ مَعَ سُلَيْمَانَ لِلَّهِ رَبِّ الْعَالَمِينَ

[Surah al-Naml: 44]. " being " The author indicated by the implied word "being" that the prepositional phrase in his statement:

with Sulayman

مَعَ سُلَيْمَانَ

is in the position of a circumstantial phrase (hal), meaning: I submitted while I was with Sulayman. To whom? To Allah, Lord of the worlds. Here, is she considered a Muslim or not?
The student: Yes.

The Shaykh : Yes. If a man says: "I have submitted," even if he did not say: "I bear witness that there is no god but Allah and that Muhammad is the Messenger of Allah," he has submitted, yes.

The bedouins say, "We have believed." Say, "You have not [yet] believed; but say [instead], 'We have submitted,'

قَالَتِ الأَعْرَابُ آمَنَّا قُلْ لَمْ تُؤْمِنُوا وَلَكِنْ قُولُوا أَسْلَمْنَا

[Surah al-Hujurat: 14] When a person expresses an action by what indicates it, he is judged by it. For this reason, if someone says to a person: "I swear upon you that you will do such and such," it becomes an oath, even if he did not say: "By Allah," or "I swear I will not do such and such," it becomes an oath even if he did not say "by Allah," because this is the action. If he says: "I have submitted," it becomes submission, even if he did not say: "I bear witness that there is no god but Allah and that Muhammad is the Messenger of Allah."
The student: .....

The Shaykh : Yes, it is used frequently. Okay, so we say:

I submit with Solomon to Allah, Lord of the worlds."

أَسْلَمْتُ مَعَ سُلَيْمَانَ لِلَّهِ رَبِّ الْعَالَمِينَ

[Surah al-Naml: 44] indicates that she submitted with complete submission, where she affirmed the divinity of Allah in her statement:

to Allah

لِلَّهِ

, and the lordship of the general in her statement:

Lord of the worlds.

رَبِّ الْعَالَمِينَ

.
The author said: " And he wanted to marry her, but he disliked the hair on her legs, so the jinn made a depilatory for him and removed it " And the truth is that this is problematic.
The student: ...?

The Shaykh : Huh?
The student: It is not...

The Shaykh : So it seems that... yes. ... in the hair ... the jinn made a depilatory for him, and the depilatory removes hair. It is said that the first person for whom a depilatory was made was the leg of Bilqis by the command of Sulayman, where the jinn made it for him. All of this is a lie. And we must purify the words of Allah from such things. Our position with such scholars is to ask Allah for their forgiveness, and ... because their placing such matters in the words of Allah is among the things by which a person diminishes the words of Allah, Mighty and Majestic. Most of these reports, as Ibn Kathir said in this place, are from two men: Ka'b al-Ahbar and Wahb ibn Munabbih. They inserted many of the Isra'iliyyat into the words of Allah, besides what they narrate. We ask Allah to forgive them.
He said: " So he removed it and married her and loved her and left her in possession of her kingdom, and he would visit her once every month and stay with her for three days " The stay of one married to a woman who has previously been married, " yes " and her kingdom ended when the kingdom of Sulayman ended. It is narrated that he ruled when he was thirteen years old and died when he was fifty-three years old. So glory to the One whose kingdom has no end. ".
The student: ...

The Shaykh : Huh?
The student: ...

The Shaykh : With me, yes.
The student: ...

The Shaykh : Yes. And what is next?
The student: ... and he died when he was ...

The Shaykh : No, and he died when he was fifty-three years old.