In The Name of Allah, The Most Merciful, The Bestower of Mercy.

The Noble Prophets of Allah, Among Them the Prophet Sulayman, Serve as The Cornerstone of Judiciousness, Virtuous Moral conduct, Integrity, Justice, Forbearance, And All Other Commendable Attributes

Allah, The Exalted, says:

وَوَهَبْنَا لَهُ إِسْحَاقَ وَيَعْقُوبَ ۚ كُلًّا هَدَيْنَا ۚ وَنُوحًا هَدَيْنَا مِن قَبْلُ ۖ وَمِن ذُرِّيَّتِهِ دَاوُودَ وَسُلَيْمَانَ وَأَيُّوبَ وَيُوسُفَ وَمُوسَىٰ وَهَارُونَ ۚ وَكَذَٰلِكَ نَجْزِي الْمُحْسِنِينَ
وَزَكَرِيَّا وَيَحْيَىٰ وَعِيسَىٰ وَإِلْيَاسَ ۖ كُلٌّ مِّنَ الصَّالِحِينَ
وَإِسْمَاعِيلَ وَالْيَسَعَ وَيُونُسَ وَلُوطًا ۚ وَكُلًّا فَضَّلْنَا عَلَى الْعَالَمِينَ
وَمِنْ آبَائِهِمْ وَذُرِّيَّاتِهِمْ وَإِخْوَانِهِمْ ۖ وَاجْتَبَيْنَاهُمْ وَهَدَيْنَاهُمْ إِلَىٰ صِرَاطٍ مُّسْتَقِيمٍ
ذَٰلِكَ هُدَى اللَّهِ يَهْدِي بِهِ مَن يَشَاءُ مِنْ عِبَادِهِ ۚ وَلَوْ أَشْرَكُوا لَحَبِطَ عَنْهُم مَّا كَانُوا يَعْمَلُونَ
أُولَٰئِكَ الَّذِينَ آتَيْنَاهُمُ الْكِتَابَ وَالْحُكْمَ وَالنُّبُوَّةَ ۚ فَإِن يَكْفُرْ بِهَا هَٰؤُلَاءِ فَقَدْ وَكَّلْنَا بِهَا قَوْمًا لَّيْسُوا بِهَا بِكَافِرِينَ
أُولَٰئِكَ الَّذِينَ هَدَى اللَّهُ ۖ فَبِهُدَاهُمُ اقْتَدِهْ ۗ قُل لَّا أَسْأَلُكُمْ عَلَيْهِ أَجْرًا ۖ إِنْ هُوَ إِلَّا ذِكْرَىٰ لِلْعَالَمِينَ

And We bestowed upon him (i.e. Prophet Ibrahim) Ishaque (Isaac) and Ya’qub (Jacob), each of them We guided, and before him, We guided Nuh (Noah), and among his progeny Dawud (David), Sulaiman (Solomon), Ayub (Job), Yusuf (Joseph), Musa (Moses), and Harun (Aaron). Thus do We reward the good-doers. And Zakariya (Zachariya), and Yahya (John) and ‘Iesa (Jesus) and Iliyas (Elias), each one of them was of the righteous. And Isma’il (Ishmael) and Al-Yas’a (Elisha), and Yunus (Jonah) and Lout (Lot), and each one of them We preferred above the ‘Alamin (mankind and jinns) (of their times). And also some of their fathers and their progeny and their brethren, We chose them, and We guided them to a Straight Path. This is the Guidance of Allah with which He guides whomsoever He will of His slaves. But if they had joined in worship others with Allah, all that they used to do would have been of no benefit to them. They are those whom We gave the Book, Al-Hukm (understanding of the religious laws), and Prophethood. But if these disbelieve therein (the Book, Al-Hukm and Prophethood), then, indeed We have entrusted it to a people (such as the Companions of Prophet Muhammad) who are not disbelievers therein. They are those whom Allah had guided. So follow their guidance. Say: “No reward I ask of you for this (the Qur’an). It is only a reminder for the ‘Alamin (mankind and jinns).” [Al-An’aam. 83-90]

Imam Ibn Al-Qayyim, may Allah have mercy upon him, said:

The Messengers are the most judicious among all of creation without exception, and their followers constitute the next most judicious group. Among the adherents of the scriptures and the great legislated laws, those who follow the Messengers are deemed the most judicious, with Muslims ranking highest among them. Among Muslims, the companions of Muhammad, peace and blessings be upon him, are regarded as the most judicious, followed closely by those who emulate their faith precisely. Furthermore, the people who steadfastly adhere to the authentic Sunnah of the Prophet and the sound reports passed down from him are considered the most judicious within the Muslim Ummah after the companions and those who have followed their example.

The clear proof to demonstrate that the Messengers are the most judicious among the entire creation is that the beneficial knowledge they conveyed, the righteous deeds, and beneficial guidance for both this life and the hereafter, have not been conveyed by others or even something close to it. There is nothing – from any perspective – that emerged from other judicious people that can be compared to what the Messengers conveyed concerning beneficial knowledge, righteous deeds and actions, and the beneficial matters of true well-being in both the present world and the afterlife. Whoever reflects on their life stories, both specific and general, their patience and perseverance, their abstention from the fleeting pleasures of this material world, their fervent desire to seek Allah’s pleasure and the eternal rewards promised in the hereafter, their pure manners, their unparalleled truthfulness among all beings, possessors of the purest hearts and souls, custodians of the greatest trust (namely, divine revelation and prophethood), the most honourable companions one could have, the purest in their inner-most conscience and their private matters, would not doubt that they are the most judicious among Allah’s creation without exception. It is undeniable that those who closely follow their example will inherit a greater share of judiciousness than others. [1]

Brian Blum stated:

Response:

The above statement deserves careful examination. This is crucial because the nations of the Prophets, including some among the Ummah of Muhammad, peace and blessings of Allah be upon him, stray from the right path when they neglect the teachings imparted by the Prophets, as the Prophet Muhammad, peace and blessings of Allah be upon him, stated: “There was not a Prophet sent by Allah to a previous nation except that he had followers and companions who adhered to his Sunnah and followed his commands. However, after them, there arose successors who spoke without acting and acted contrary to what they were commanded. Whoever strives against them with their hand is a believer [Footnote a], whoever strives against them with their tongue is a believer; and whoever strives against them with their heart is a believer. Beyond that, there is no Iman even as small as a mustard seed”. [Sahih Muslim 50]

Indeed, the events that unfolded in the magnificent and unmatched kingdom of noble Prophet Sulayman, peace and blessings of Allah be upon him—a kingdom characterised by pure monotheism and unwavering obedience to Allah—stand in stark contrast to a rulership founded on disbelief in Allah’s final Prophet, Muhammad, and His final revelation, the Qur’an and the Sunnah. The adversaries faced by Prophet Sulayman, peace and blessings of Allah be upon him, were those who rebelled against Allah’s commands, much like the architects of the Zionist State, whose predecessors were also disbelievers in the last revelation. Moreover, regardless of the nation, empire, or state we examine, we will consistently encounter both the righteous and the disobedient.

The kingdom of the noble Sulayman was not governed by those who have corrupted the Scriptures and denied the final revelation. Thus, there is no valid comparison between these two situations; noble Sulayman was a true Muslim, one who submitted fully to Allah and worshipped Him alone, while the Zionists do not submit to Allah, as evidenced by their rejection of the message of Muhammad, peace and blessings of Allah be upon him. Therefore, attempting to link oneself to Sulayman or to equate the circumstances of his magnificent Kingdom of pure monotheism with those of a state built on Zionism is akin to comparing a lush, thriving land to a barren wasteland. To begin, let us take a moment to reflect on this noble, humble, just, and God-fearing Prophet, in contrast to the arrogant individuals among the Zionists who overstep boundaries in the name of self-defense and retaliation. However, this does not necessitate that we remain silent regarding the crimes committed by Hamas or any other group against non-combatants. Read here: https://abuiyaad.com/a/amalekite-genocide-doctrine-gaza

Sulayman’s justice with his subjects, Allah’s creatures and the opponents of pure Islamic monotheism

Allah, The Exalted, said:

وَلَقَدۡ ءَاتَيۡنَا دَاوُ ۥدَ وَسُلَيۡمَـٰنَ عِلۡمً۬ا‌ۖ وَقَالَا ٱلۡحَمۡدُ لِلَّهِ ٱلَّذِى فَضَّلَنَا عَلَىٰ كَثِيرٍ۬ مِّنۡ عِبَادِهِ ٱلۡمُؤۡمِنِينَ
وَوَرِثَ سُلَيۡمَـٰنُ دَاوُ ۥدَ‌ۖ وَقَالَ يَـٰٓأَيُّهَا ٱلنَّاسُ عُلِّمۡنَا مَنطِقَ ٱلطَّيۡرِ وَأُوتِينَا مِن كُلِّ شَىۡءٍ‌ۖ إِنَّ هَـٰذَا لَهُوَ ٱلۡفَضۡلُ ٱلۡمُبِينُ

And indeed We gave knowledge to Dawud (David) and Sulaiman (Solomon), and they both said: “All the praises and thanks be to Allah, Who has preferred us above many of His believing slaves!” And Sulaiman (Solomon) inherited (the knowledge of) Dawud (David). He said: “O mankind! We have been taught the language of birds, and on us have been bestowed all things. This, verily, is an evident grace (from Allah).” [An-Naml. 15-16]

وَحُشِرَ لِسُلَيۡمَـٰنَ جُنُودُهُ ۥ مِنَ ٱلۡجِنِّ وَٱلۡإِنسِ وَٱلطَّيۡرِ فَهُمۡ يُوزَعُونَ
حَتَّىٰٓ إِذَآ أَتَوۡاْ عَلَىٰ وَادِ ٱلنَّمۡلِ قَالَتۡ نَمۡلَةٌ۬ يَـٰٓأَيُّهَا ٱلنَّمۡلُ ٱدۡخُلُواْ مَسَـٰكِنَڪُمۡ لَا يَحۡطِمَنَّكُمۡ سُلَيۡمَـٰنُ وَجُنُودُهُ ۥ وَهُمۡ لَا يَشۡعُرُونَ
فَتَبَسَّمَ ضَاحِكً۬ا مِّن قَوۡلِهَا وَقَالَ رَبِّ أَوۡزِعۡنِىٓ أَنۡ أَشۡكُرَ نِعۡمَتَكَ ٱلَّتِىٓ أَنۡعَمۡتَ عَلَىَّ وَعَلَىٰ وَٲلِدَىَّ وَأَنۡ أَعۡمَلَ صَـٰلِحً۬ا تَرۡضَٮٰهُ وَأَدۡخِلۡنِى بِرَحۡمَتِكَ فِى عِبَادِكَ ٱلصَّـٰلِحِينَ

And there were gathered before Sulaiman (Solomon) his hosts of jinns and men, and birds, and they all were set in battle order (marching forwards). Till, when they came to the valley of the ants, one of the ants said: “O ants! Enter your dwellings, lest Sulaiman (Solomon) and his hosts crush you, while they perceive not.” So he [Sulaiman (Solomon)] smiled, amused at her speech and said: “My Lord! Inspire and bestow upon me the power and ability that I may be grateful for Your Favours which You have bestowed on me and on my parents, and that I may do righteous good deeds that will please You, and admit me by Your Mercy among Your righteous slaves.” [An-Naml. 17-19]

The ant sought an excuse for the army if they would have harmed its colony due to being unaware of their presence and it blamed its colony if they failed to take precaution by not entering their dwelling place. And due to this, Sulaymaan [peace be upon him] smiled because indeed it is something that should bring about amazement and make someone smile.

The ant knew Sulayman’s affair and that of his army, exalted Sulayman’s authority and excused them if they crushed its colony because that would have occurred unintentionally. Sulayman heard the ant’s speech and understood it, so he smiled due to being amazed by the ant’s eloquence, [good] advice and fine expression. This is how the Prophets were – perfect manners and expressing their amazement in the right circumstances. They do not laugh; rather they smile just as the Messenger [Muhammad (peace and blessings of Allah be upon him)] mostly used to smile, for indeed a loud burst of laughter is an indication of feeble mindedness and bad manners.

On the other hand, the one who does not become amazed by what should amaze a person, then this is an indication of ill-humour and haughtiness, and the Messengers of Allah are free from that. Allah said: [وَتَفَقَّدَ ٱلطَّيۡرَ -He (i.e. Sulayman) inspected the birds]: This shows his perfect determination and jurisdiction, and the way in which he – himself – administered both the small and big affairs to the extent that he was not inattentive to this affair, which was to inspect the birds and find out whether all of them were present or any of them were not. This is the meaning of the verse. There is proof for those who say that he inspected the birds in order to see where the hoopoe, so that it guides him regarding the farness or closeness of where water could be found, as they claimed about the hoopoe that it could see water under a dense surface of land, because there is no proof for this statement; but rather the sound intellectual and textual proofs demonstrates it falsity.

As for the sound intellectual proof, it is known by way of experience, the norm and what is clearly seen that these animals were all present and none of them had a vision that was beyond what they naturally possessed that made them see water under a dense surface of land. If this was the case, Allah would have mentioned it, because it would have been one of the greatest signs. As for the textual proof, if this was the meaning intended, the text would have been, “He looked for the hoopoe so that it searched water for him”, but when he could not find him, he would uttered what he did, or, “He looked for the hoopoe” or, “He searched for him” or expressions the like thereof. Rather he inspected the birds to find out which ones were present and which ones were absent, and whether they were in the places he specifically designated for them.

Also, neither was Sulayman [peace be upon him] in need of water nor in dire need of water to the extent that he required the expertise of the hoopoe, because he had the devils and extremely strong jinn (who were subjugated to his service) who could have dig out water for him regardless its depth. Allah subjugated the wind to him, whose morning (stride from sunrise till mid noon) was a month’s (journey), and its afternoon (stride from the midday decline of the sun to sunset) was a month’s (journey i.e. in one day he could travel two months’ journey). Then, why – with all this – would he have been in need of the hoopoe?! [فَقَالَ مَا لِىَ لَآ أَرَى ٱلۡهُدۡهُدَ أَمۡ ڪَانَ مِنَ ٱلۡغَآٮِٕبِينَ – and he said: What is the matter that I see not the hoopoe? Or is he among the absentees?] – Meaning, is that I cannot see him because of me being unaware of his presence due to it being hidden among these numerous different groups, or because – with neither my permission nor command – it is absent?

So, he (Sulayman) got angry and issued a threat of punishment, and said: [لَأُعَذِّبَنَّهُ ۥ عَذَابً۬ا شَدِيدًا – I will surely punish him with a severe punishment]- Meaning, but will kill it.

[أَوۡ لَأَاْذۡبَحَنَّهُ ۥۤ أَوۡ لَيَأۡتِيَنِّى بِسُلۡطَـٰنٍ۬ مُّبِينٍ۬ – or slaughter it, unless it brings me a clear reason]- Meaning, a clear proof for being absent. This shows Sulayman’s perfect Wara [i.e. being fearful of falling into a doubtful matter that would lead to harm in the Hereafter] and equity because he did not merely make an oath to punish or kill the hoopoe, as that can only be done if a sin or wrong doing was committed. It may be that there was a clear excuse for its absence, therefore he made this exception, because of his Wara (i.e. being careful of entering into a doubtful matter – out of fear of Allah – and thus do something blameworthy that will affect you in the afterlife) and sound perception.

[فَمَكَثَ غَيۡرَ بَعِيدٍ۬ – But the hoopoe stayed not long]. This shows the manner in which his troops venerated him and maintained them his command, to the extent that this hoopoe that was absent due to a valid excuse did not stay away for long time; so it said to Sulyaman (i.e. after returning): [ أَحَطتُ بِمَا لَمۡ تُحِطۡ بِهِۦ – I have grasped (the knowledge of a thing) which you have not grasped]- Meaning, I have knowledge of something that you do not have, even though you possess vast knowledge and your elevated station in affairs of knowledge.

[وَجِئۡتُكَ مِن سَبَإِۭ – and I have come to you from Saba’ (Sheba)]- Meaning, a well-known tribe in Yemen, [بِنَبَإٍ۬ يَقِينٍ – with true news]-Meaning, news based on certainty.

Then the hoopoe explained the news and said: [ إِنِّى وَجَدتُّ ٱمۡرَأَةً۬ تَمۡلِڪُهُمۡ- I found a woman ruling over them]- Meaning, ruling over Saba, and she is a woman: [وَأُوتِيَتۡ مِن ڪُلِّ شَىۡءٍ۬ – and she has been given all things]- Meaning, the things given to kings, such as wealth, weapons, armies, fortresses, citadels etc. [وَلَهَا عَرۡشٌ عَظِيمٌ۬ – and she has a great throne]- Meaning, a throne on which she sits – huge and magnificent throne. The great size of the throne shows greatness of the kingdom, the strength of authority and the numerous men who were consultees.

[وَجَدتُّهَا وَقَوۡمَهَا يَسۡجُدُونَ لِلشَّمۡسِ مِن دُونِ ٱللَّهِ – I found her and her people worshipping the sun instead of Allah] – Meaning, they were polytheists who worshipped the sun.

[وَزَيَّنَ لَهُمُ ٱلشَّيۡطَـٰنُ أَعۡمَـٰلَهُمۡ – and Shaitan (Satan) has made their deeds fair-seeming to them]- Meaning, so they thought that what they were upon is truth. [فَصَدَّهُمۡ عَنِ ٱلسَّبِيلِ فَهُمۡ لَا يَهۡتَدُونَ – and has barred them from (Allah’s) Way, so they have no guidance]- Meaning, because the one who thinks that what he is upon is truth, then there is not expectation that he will be guided until he changes his creed. Then it said: [أَلَّا يَسۡجُدُواْ لِلَّهِ ٱلَّذِى يُخۡرِجُ ٱلۡخَبۡءَ فِى ٱلسَّمَـٰوَٲتِ وَٱلۡأَرۡضِ – For what reason would they not prostrate before (i.e. worship) Who brings to light what is hidden in the heavens and the earth]- Meaning, Allah knows what is hidden and concealed in all regions of the heavens and o f the earth – the smallest creatures, the seeds and all that is hidden in the hearts. He brings to light what is hidden on earth and in heaven by sending rain and make plants to grow, and He will bring to light what is hidden in the earth when (He commands the angel to blow) the trumpet and the dead exit from the earth, so that they are recompensed for their deeds. [وَيَعۡلَمُ مَا تُخۡفُونَ وَمَا تُعۡلِنُونَ – and knows what you conceal and what you reveal].

[ٱللَّهُ لَآ إِلَـٰهَ إِلَّا هُوَ – Allah, none has the right to be worshipped but He]- Meaning, worship, turning repentantly, humility and love (as an act of worship) is not to be devoted to anyone besides Allah – the one and only true object of worship, because He alone possesses perfect attributes [free from all weakness, deficiencies, co-equals, shortcoming] and because He grants all blessings which necessitates that He alone is to be worshipped. [رَبُّ ٱلۡعَرۡشِ ٱلۡعَظِيمِ – the Lord of the Supreme Throne!] – Meaning, which is the roof of above all the creation and encompasses the earth and heavens. The King, who possesses this mighty authority and might [without any co-equal, weakness, likeness, shortcoming, deficiencies] is the one to whom (humankind and jinn) must humble themselves, prostrate and bow in His presence. So, the hoopoe was saved from punishment when he related this great news, and Sulayman was amazed regarding why this was hidden from him. So, due to his sound intelligence and judiciousness, he stated – whilst seeking to ascertain the news:

سَنَنظُرُ أَصَدَقۡتَ أَمۡ كُنتَ مِنَ ٱلۡكَـٰذِبِينَ
ٱذۡهَب بِّكِتَـٰبِى هَـٰذَا فَأَلۡقِهۡ إِلَيۡہِمۡ ثُمَّ تَوَلَّ عَنۡہُمۡ فَٱنظُرۡ مَاذَا يَرۡجِعُونَ

We shall see whether you speak the truth or you are (one) of the liars. Go you with this letter of mine, and deliver it to them, then draw back from them, and see what (answer) they return.

So, it (the hoopoe) departed with the letter and delivered it.

The Queen, may Allah have mercy upon her, Receives Prophet Sulaymaan’s, peace be upon him, Letter

Allah stated that when she (the Queen) received Sulaymaan’s letter, she said to her people:

[ يَـٰٓأَيُّہَا ٱلۡمَلَؤُاْ إِنِّىٓ أُلۡقِىَ إِلَىَّ كِتَـٰبٌ۬ كَرِيمٌ – O chiefs! Verily! Here is delivered to me a noble letter]- Meaning, a letter of great stature from the greatest kings of the earth. Then she made known the content of the letter and said:

إِنَّهُ ۥ مِن سُلَيۡمَـٰنَ وَإِنَّهُ ۥ بِسۡمِ ٱللَّهِ ٱلرَّحۡمَـٰنِ ٱلرَّحِيمِ
أَلَّا تَعۡلُواْ عَلَىَّ وَأۡتُونِى مُسۡلِمِينَ

Verily! It is from Sulaiman (Solomon), and verily! It (reads): In the Name of Allah, the Most Beneficent, the Most Merciful; be you not exalted against me, but come to me as Muslims (true believers who submit to Allah with full submission).

Meaning, do not attempt to make yourself superior to me; but rather bring yourself under my authority, submit to my commands and come to me as Muslims. This is very a precise statement together with a perfect clarification, because indeed it included forbidding them from being haughty towards him and persisting upon that state of theirs, commanded them to submit to his command, come under his authority, come to him and called them to Islam. This shows that it is recommended to begin with the Basmalah “In the name of Allah, the Most Merciful, The Bestower of (special Mercy to the believers)” in Books, and writing one’s name in the first line of the letter.

And due to her determination and sound intellect, she gathered the senior people of her nation state and the (important) men of her kingdom, and said: [يَـٰٓأَيُّہَا ٱلۡمَلَؤُاْ أَفۡتُونِى فِىٓ أَمۡرِى – O chiefs! Advise me in (this) case of mine]- Meaning, tell me what I should respond with- should we obey him and submit or what else should we do?

[مَا ڪُنتُ قَاطِعَةً أَمۡرًا حَتَّىٰ تَشۡہَدُونِ – I decide no case till you are present with me]- Meaning, I do not a make a final decision on an affair except after consulting you. [مَا ڪُنتُ قَاطِعَةً أَمۡرًا حَتَّىٰ تَشۡہَدُونِ – They said: We have great strength, and great ability for war]- Meaning, if you reject speech and refuse to obey him, then indeed we are strong enough to fight. It appeared that this view is what they were ready to act upon and it would have been the cause of their destruction if finalised; but also they did not make a final decision on that; rather they said: [وَٱلۡأَمۡرُ إِلَيۡكِ – but you (i.e. the Queen) are in command]- Meaning, the final decision is yours; because they knew that she possessed sound intelligence and determination, and one who was sincere to them. [فَٱنظُرِى مَاذَا تَأۡمُرِينَ – so think over what you will command]- Meaning, look into the matter, reflect and then decide. So, she said to them – whilst being satisfied with what they said and clarifying the evil outcomes of fighting -[إِنَّ ٱلۡمُلُوكَ إِذَا دَخَلُواْ قَرۡيَةً أَفۡسَدُوهَا – Verily! Kings, when they enter a town (country), they despoil it]- Meaning, killing, capturing, pillaging and destroying its homes; [وَجَعَلُوٓاْ أَعِزَّةَ أَهۡلِهَآ أَذِلَّةً۬‌ۖ – and make the most honourable amongst its people low]- Meaning, they make the noble leaders among the lowest, therefore the decision to fight is not an upright one; but also I am not going to obey him before learning more about him, send someone who would unveil his affair to me and ponder upon it, so that we would be upon clear-sightedness regarding his affair. Then she said: [وَإِنِّى مُرۡسِلَةٌ إِلَيۡہِم بِهَدِيَّةٍ۬ فَنَاظِرَةُۢ بِمَ يَرۡجِعُ ٱلۡمُرۡسَلُونَ – But verily! I am going to send him a present, and see with what (answer) the messengers return]- Meaning, whether he would continue to hold onto his view or become dazzled due to the present and change his view; (find out) about his state of affairs and that of his armies.

Then she sent a gift to Sulayman to be delivered by the intelligent ones and those men of sound opinion among her people; but when they came to Sulyaman with the present, he said – whilst rejecting this initiative of theirs and manifested his anger due their failure in responding to what he sought after – [أَتُمِدُّونَنِ بِمَالٍ۬ فَمَآ ءَاتَٮٰنِۦَ ٱللَّهُ خَيۡرٌ۬ مِّمَّآ ءَاتَٮٰكُم – Will you help me in wealth? What Allah has given me is better than that which He has given you!] – Meaning, neither is your present of significance to me nor am I happy with it, because Allah has given me what suffices and to be in need of it. [بَلۡ أَنتُم بِہَدِيَّتِكُمۡ تَفۡرَحُونَ – Nay, you rejoice in your gift!]- Meaning, because of your love for this worldly life and the little you have in comparison to what Allah has bestowed on me. Then Sulaymaan advised the messenger of the Queen, but did not do so in writing, because of what he noticed that the messenger was of sound intelligence and would convey his message just as he stated. He said: [ٱرۡجِعۡ إِلَيۡہِمۡ فَلَنَأۡتِيَنَّهُم بِجُنُودٍ۬ لَّا قِبَلَ لَهُم بِہَا وَلَنُخۡرِجَنَّہُم مِّنۡہَآ أَذِلَّةً۬ وَهُمۡ صَـٰغِرُونَ – Go back to them. We verily shall come to them with hosts that they cannot resist, and we shall drive them out from there in disgrace, and they will be abased].

So the messenger of the Queen returned, delivered Sulayman’s message and that they get ready to go to Sulayman. Sulayman knew that they would come to him, so he said to the jinn and humans who were in his presence: [قَالَ يَـٰٓأَيُّہَا ٱلۡمَلَؤُاْ أَيُّكُمۡ يَأۡتِينِى بِعَرۡشِہَا قَبۡلَ أَن يَأۡتُونِى مُسۡلِمِينَ – He said: “O chiefs! Which of you can bring me her throne before they come to me surrendering themselves in obedience?]

[ قَالَ عِفۡرِيتٌ۬ مِّنَ ٱلۡجِنِّ أَنَا۟ ءَاتِيكَ بِهِۦ قَبۡلَ أَن تَقُومَ مِن مَّقَامِكَ‌ۖ وَإِنِّى عَلَيۡهِ لَقَوِىٌّ أَمِينٌ۬ – An Ifrit (strong) from the jinns said: “I will bring it to you before you rise from your place (council). And verily, I am indeed strong, and trustworthy for such work]. [قَالَ عِفۡرِيتٌ۬ مِّنَ ٱلۡجِنِّ – An Ifrit (strong) from the jinns said]. An Ifreet is an extremely strong and forceful one (amongst the Jinn). And what is apparent here is that at that Sulayman was in Sham at the time, so the distance between him and Saba was a period of four months journey- two months to go there and two months to return; however regardless of this, the Ifreet said, “I take it upon myself to bring it – regardless of its big size and heftiness, and regardless of its distance- before you can rise from your (council). Customarily, the councils take a long time and they take most of the forenoon- about one third of the day. This is the mostly the time period of councils, but it may take lesser or more than that. So, there was a subject of this great King (Sulaymaan) who was bestowed with the power and ability to do what was greater than the offer of the Ifreet. Allaah said: [قَالَ ٱلَّذِى عِندَهُ ۥ عِلۡمٌ۬ مِّنَ ٱلۡكِتَـٰبِ أَنَا۟ ءَاتِيكَ بِهِۦ قَبۡلَ أَن يَرۡتَدَّ إِلَيۡكَ طَرۡفُكَ‌ۚ – One with whom was knowledge of the Scripture said: “I will bring it to you within the twinkling of an eye!] The Qur’aan commentators stated that he was man – a scholar and righteous in the presence of Sulyamaan, and he was called Aaif Ibn Barkhiyaa. He knew Allaah’s Greatest Name through which Allaah responds and gives when invoked and asked.

Allah said that he said: [أَنَا۟ ءَاتِيكَ بِهِۦ قَبۡلَ أَن يَرۡتَدَّ إِلَيۡكَ طَرۡفُكَ‌ۚ – I will bring it to you within the twinkling of an eye!]- Meaning, by invoking Allaah with that Name. And Allaah knows best as to whether this is what is intended or that this person had knowledge of the scripture through which he was able to bring something that was far away and attain what was very difficult to attain (by the will of Allaah).

Sulyamaan’s Reaction When He Saw The Throne of Bilqees In His Presence

Allah [The Exalted] said:

فَلَمَّا رَءَاهُ مُسۡتَقِرًّا عِندَهُ ۥ قَالَ هَـٰذَا مِن فَضۡلِ رَبِّى لِيَبۡلُوَنِىٓ ءَأَشۡكُرُ أَمۡ أَكۡفُرُ‌ۖ وَمَن شَكَرَ فَإِنَّمَا يَشۡكُرُ لِنَفۡسِهِۦ‌ۖ وَمَن كَفَرَ فَإِنَّ رَبِّى غَنِىٌّ۬ كَرِيمٌ۬

Then when he (Sulayman) saw it (Bilqees’s Throne) placed before him, he said: “This is by the Grace of my Lord to test me whether I am grateful or ungrateful! And whoever is grateful, truly, his gratitude is for (the good of) his ownself, and whoever is ungrateful, (he is ungrateful only for the loss of his ownself). Certainly! My Lord is Rich (Free of all wants), Bountiful]. [فَلَمَّا رَءَاهُ مُسۡتَقِرًّا عِندَهُ – Then when he (Sulayman) saw it (Bilqees’s Throne) placed before him], he praised Allaah [The Exalted] for ability placed at his disposal, his kingdom and the affairs facilitated for him. Then he said: [هَـٰذَا مِن فَضۡلِ رَبِّى لِيَبۡلُوَنِىٓ ءَأَشۡكُرُ أَمۡ أَكۡفُرُ‌ۖ – This is by the Grace of my Lord to test me whether I am grateful or ungrateful!]- Meaning, to test me by way of of it. He was not beguiled kingdom, authority and power as is the habit of the ignorant kings (See footnote f); rather he knew that this was a test from his Lord, so he was scared of not being thankful for these blessings.

Then he clarified that being grateful to Allah does not benefit Allah; rather its benefits returns to the grateful one; so he said: [وَمَن شَكَرَ فَإِنَّمَا يَشۡكُرُ لِنَفۡسِهِۦ‌ۖ وَمَن كَفَرَ فَإِنَّ رَبِّى غَنِىٌّ۬ كَرِيمٌ۬- and whoever is ungrateful, (he is ungrateful only for the loss of his ownself). Certainly! My Lord is Rich (Free of all wants), Bountiful]- Meaning, Allah is not in need of a person’s deeds, and He is generous, bestows abundant good that to both a grateful person and an ungrateful person, except that being grateful for the blessings He bestows leads to more blessings and being ungrateful leads to its decrease.
When Bilqees arrived, Sulayman said to those who were with him:

[ نَكِّرُواْ لَهَا عَرۡشَہَا نَنظُرۡ أَتَہۡتَدِىٓ أَمۡ تَكُونُ مِنَ ٱلَّذِينَ لَا يَہۡتَدُونَ – Disguise her throne for her that we may see whether she will be guided (to recognise her throne), or she will be one of those not guided]- Meaning, alter her throne by adding something to it and removing something from it, in order to test her intelligence- to see whether she will be guided to what is correct, so that it is established that she possesses intelligence and discernment that makes her worthy of being a queen; [أَمۡ تَكُونُ مِنَ ٱلَّذِينَ لَا يَہۡتَدُونَ – or she will be one of those not guided].

[فَلَمَّا جَآءَتۡ قِيلَ أَهَـٰكَذَا عَرۡشُكِ‌ۖ قَالَتۡ كَأَنَّهُ ۥ هُوَ‌ۚ وَأُوتِينَا ٱلۡعِلۡمَ مِن قَبۡلِهَا وَكُنَّا مُسۡلِمِينَ – So when she came, it was said (to her): “Is your throne like this?” She said: “(It is) as though it were the very same.” And [Sulaiman (Solomon) said]: “Knowledge was bestowed on us before her, and we were submitted to Allah (as Muslims)]- Meaning, when she came, Sulayman showed her the throne and the last time she saw it was in her country; so it was said to her: [أَهَـٰكَذَا عَرۡشُكِ‌ۖ – she was asked: Is your throne like this?)? Meaning, it is established with us that you have a great throne, so it similar to this throne we have presented to you? She said, replied, [كَأَنَّهُ ۥ هُوَ‌ۚ – “(It is) as though it were the very same]. This shows her intelligence and discernment, for she did not say, “It is”, due to the presence of changes and disguises to it, nor did she reject that it was hers, because she was acquainted with it. Therefore, she made statements that could apply and be in agreement with what is true in both cases. Sulayman manifested his admiration regarding how she was guided to what is correct and her intelligence, and he thanked Allaah for granting him that which is greater than this. He said: [وَأُوتِينَا ٱلۡعِلۡمَ مِن قَبۡلِهَا – Knowledge was bestowed on us before her]- Meaning, guidance, intelligence and determination before this; [وَكُنَّا مُسۡلِمِينَ -and we were submitted to Allah (as Muslims)].

Allah [The Exalted] said: [وَصَدَّهَا مَا كَانَت تَّعۡبُدُ مِن دُونِ ٱللَّهِ‌ۖ إِنَّہَا كَانَتۡ مِن قَوۡمٍ۬ كَـٰفِرِينَ – And that which she used to worship besides Allah has prevented her (from Islam), for she was of a disbelieving people]- Meaning, prevented from Islam, even though she had the intelligence and discernment by way of which she can distinguish truth from falsehood; however, false creeds takes away the clear-sightedness of the hearts; [إِنَّہَا كَانَتۡ مِن قَوۡمٍ۬ كَـٰفِرِينَ – for she was of a disbelieving people]- Meaning, she remained on their religion due to the fact that in order for an individual to disassociate from the people of a (false) religion (i.e. a religion other than Islam), it occurs when he is able to notice their misguidance and error, and this is very rare. This is why it is not strange that she did carried on in a state of Kufr (disbelief).

Sulayman Showed Her Superiority, Authority and Power

Allah [The Exalted] said:

قِيلَ لَهَا ٱدۡخُلِى ٱلصَّرۡحَ‌ۖ فَلَمَّا رَأَتۡهُ حَسِبَتۡهُ لُجَّةً۬ وَكَشَفَتۡ عَن سَاقَيۡهَا‌ۚ قَالَ إِنَّهُ ۥ صَرۡحٌ۬ مُّمَرَّدٌ۬ مِّن قَوَارِيرَ‌ۗ قَالَتۡ رَبِّ إِنِّى ظَلَمۡتُ نَفۡسِى وَأَسۡلَمۡتُ مَعَ سُلَيۡمَـٰنَ لِلَّهِ رَبِّ ٱلۡعَـٰلَمِينَ

It was said to her: “Enter As-Sarh” [(a glass surface with water underneath it) or a palace], but when she saw it, she thought it was a pool, and she (tucked up her clothes) uncovering her legs, Sulaiman (Solomon) said: “Verily, it is Sarh [(a glass surface with water underneath it) or a palace] paved smooth with slab of glass.” She said: “My Lord! Verily, I have wronged myself, and I submit (in Islam, together with Sulaiman (Solomon), to Allah, the Lord of the ‘Alamin (mankind, jinns and all that exists”.

[قِيلَ لَهَا ٱدۡخُلِى ٱلصَّرۡحَ‌ۖ فَلَمَّا رَأَتۡهُ حَسِبَتۡهُ لُجَّةً۬ – It was said to her: “Enter As-Sarh” [(a glass surface with water underneath it) or a palace]: This shows her intelligence and good conduct, because she did not refuse to enter the place she was commanded to enter, because she was aware of the fact that was only done to treat her honourably, and that Sulayman’s Kingdom and administration established based on wisdom, so there was no doubt in her heart about anything evil after witnessing what she witnessed.

[وَكَشَفَتۡ عَن سَاقَيۡهَا‌ۚ قَالَ إِنَّهُ ۥ صَرۡحٌ۬ مُّمَرَّدٌ۬ مِّن قَوَارِيرَ‌ۗ – but when she saw it, she thought it was a pool, and she (tucked up her clothes) uncovering her legs, Sulaiman (Solomon) said: “Verily, it is Sarh [(a glass surface with water underneath it) or a palace] paved smooth with slab of glass”.]- Meaning, there is no need to lift up your garment and thus uncover your ankles.

So, after meeting Sulayman and witnessed what she witnessed, knew about his Prophethood and Messengership, she repented and abandoned her disbelief. She said:  [قَالَتۡ رَبِّ إِنِّى ظَلَمۡتُ نَفۡسِى وَأَسۡلَمۡتُ مَعَ سُلَيۡمَـٰنَ لِلَّهِ رَبِّ ٱلۡعَـٰلَمِينَ – My Lord! Verily, I have wronged myself, and I submit (in Islam, together with Sulaiman (Solomon), to Allah, the Lord of the ‘Alamin (mankind, jinns and all that exists].

This is what Allah has related to us regarding the Queen of Saba and what took place between her and Sulaymaan. And that which is other than this story are from the narrations of the people of the previous scriptures (i.e. Jews and Christians) and they have no relationship with the explanation of Allah’s statements. They are affairs we cannot ascertain based on well-known evidence from the infallible Messenger Muhammad [peace and blessings of Allah be upon him]. All the narrations or the majority of them are not reported from him, therefore, we should be very firm in turning away from them and not put them in the explanation of the Qur’an. And Allah knows best. [2]

Therefore, we remind Brian that the Qur’an highlights the noble qualities of Prophet Sulayman Bin Dawud, such as his justice, fear of Allah, and wisdom. He treated the Hoopoe fairly, and the ants recognized his just nature, knowing he would never harm them. His fair treatment of the Queen led her to abandon polytheism. In contrast, the actions of Netanyahu’s army towards the Palestinians starkly differ from the Prophet’s example, as the brutality of Zionist forces has been evident for over seventy years. However, this does not excuse the actions of Hamas against innocent civilians under Netanyahu’s government. Read again: https://abuiyaad.com/a/amalekite-genocide-doctrine-gaza

Regarding your internal issues, they stem from your own sins and transgressions, a truth that applies to all nations, including Muslims. Imam Ibn Al-Qayyim, may Allah have mercy on him, stated:

Whoever ponders upon the state of affairs of the world will find that every affair of rectification is due to Tawheed, singling out Allah in worship and obedience to His Messenger (Muhammad). And every evil in the world, trial, affliction, scarcity (in livelihood), being overpowered by an enemy and other than that is due to (our) opposition to the Messenger and the call to other than (the way of) Allah and His Messenger. Whoever truly ponders upon this and examines the state of affairs of the world- since its beginning and until the time Allaah will take it away and those upon it- he will realise this affair regarding himself and others, in general and specific (circumstances). And there is no Might or Power except with Allah –The Most High, The Most Great. [3]

Regarding the Israa’eeliyyaat, which refers to the accounts from the people of the abrogated Scriptures—namely Jews and Christians, they are categorised by knowledgeable scholars of Islam into three distinct groups. First, there are those reports that align with the teachings of the Qur’an and the authentic Sunnah, so they are accepted as true. Second, there are accounts that contradict the Qur’an and Sunnah, which are therefore rejected and deemed false. Lastly, some reports neither receive confirmation nor denial from the Qur’an and Sunnah; these remain in a state of uncertainty, and scholars refrain from labeling them as true or false. For further insights, you can refer to the article by Imam Abdul Azeez Bin Baaz, may Allah have mercy upon him, on this topic. [Footnote b]

The Trial

As for the trial noble Prophet Sulayman, peace and blessings of Allah be upon him, faced, Allah, The Exalted, said:

وَلَقَدْ فَتَنَّا سُلَيْمَٰنَ وَأَلْقَيْنَا عَلَىٰ كُرْسِيِّهِۦ جَسَدًا ثُمَّ أَنَابَ

And, indeed We did try Sulaiman (Solomon) and We placed on his throne Jasadan (a devil, so he lost his kingdom for a while) but he did return (to his throne and kingdom by the Grace of Allah and he did return) to Allah with obedience and in repentance. [Qur’an 38:34]

Imam Muhammad Ibn Salih al-Uthaymeen, may Allah have mercy upon him, examined the views mentioned regarding this trial. He said about one of them: The narrative begins with the account based on a narration of the people of the Scripture regarding the loss of a king’s dominion, attributed to his marriage to a woman he desired, who was an idolater. It portrays both Prophet Dawud and Sulayman, peace and blessings of Allah be upon them, as individuals consumed by their passions for women. Dawud, as previously claimed, sought to marry a woman who was already married, despite having ninety-nine wives, aiming to reach a total of one hundred. Sulayman, on the other hand, is said to have fallen in love with a woman who secretly worshipped an idol in his household, unknown to him, thus transforming his home into a place of disbelief and polytheism without his awareness. This assertion is categorically dismissed as false, for if she had indeed been an unbeliever, Allah would have made that clear, as He did with the wives of Prophet Nuh and Lut, peace be upon both Nuh and Lut.

The control of his kingdom (as it is claimed) depended on his finger ring, which he removed when he intended to relieve himself, placing it with his wife, known as the Trustworthy, as was his custom. However, a Jinn appeared to her in the guise of Sulayman and took the ring from her. This narrative suggests that the king’s authority resides in his ring. When he wishes to enter the restroom, he removes it, but I don’t know the reason for him removing it. The name Sulayman does not contain any lofty Name of Allah, which raises the question of why one would be cautious about entering the toilet with something (i.e. an item) that does not have the name of Allah on it. Furthermore, he places the ring with his wife, referred to as the trustworthy one, as per his usual practice. This also casts doubt on the authenticity of the story. Firstly, how can a king’s power be confined to a ring? Secondly, if his authority is indeed linked to the ring, how could he carelessly leave it with a woman? One might argue that she is trustworthy, but what evidence supports this claim?!

Subsequently, a jinn appeared in the guise of Sulayman and took the ring from her. Once the ring was in his possession, he became Sulayman, as the kingship is associated with the ring. Allah said: [وَأَلْقَيْنَا عَلَىٰ كُرْسِيِّهِۦ جَسَدًا – and We placed on his throne Jasadan (a devil, so he lost his kingdom for a while)]. A certain jinn, known as Sakhr or by another name, took a seat on Sulayman’s throne, surrounded by birds and other creatures. When Sulayman appeared in a different form, he saw the jinn on his throne and declared to the people, “I am Sulayman.” However, the people did not recognise him and insisted that he was not Sulayman, urging him to step back, as the true Sulyaman was the one seated on the royal throne, while he was not. This led to a profound sense of regret for him, but he eventually repented. It is important to note that this situation involved a physical body placed on his throne; some scholars suggest it was a devil. Regardless, it is essential to consider the context of the king’s ring and the fact that he had given it to his wife, from whom the jinn had taken it (as it is claimed).

It is stated that Allah, the Exalted, placed a body upon the throne during the absence of Sulyaman, as he was not always present on the throne. However, Allah allowed a devil to take his place, managing the affairs of the kingdom. Then when Sulayman returned to his seat, he found the devil preoccupied with the governance and was unable to dislodge him from the throne or assume control over the state matters. He realised that he was being tested and that Allah had permitted this devil to challenge him. This interpretation is held by some scholars, and it has been narrated from Ibn Abbas, may Allah be pleased with him, that it was indeed a devil. However, it is well-known that Ibn Abbas used to acquire much reports from the Israa’eeliyyaat and this may be one of those instances. The author emphasises that this incident occurred because the power was contained within the ring, which the devil had taken from the trusted woman, subsequently claiming to be Sulayman while seated on the throne. This is one perspective.
The second perspective is that Allah allowed a devil to take control without the use of the ring. This devil sat on the throne and began to manage the affairs of the state, usurping authority from Sulayman, as he was not always present on the throne.

The third assertion is that the body represents the offspring through which Allah tested Sulayman when he declared, “I will visit ninety women tonight, and each will bear a son who will fight in the path of Allah.” He swore to have sexual relations with ninety women (i.e. his wives), and that each woman would give birth to a son who would fight for the sake of Allah. The angel advised him to say, “If Allah wills,” but he did not do so, relying instead on his own determination to fulfill his intentions. So, he fulfilled what he wanted and had sexual relations with ninety women (i.e. his wives); however, what Allah wanted is that it would not come to fruition, which was for each woman to bear a son who would fight in the path of Allah. Instead, one of them gave birth to a half-human being, so that both Sulayman and others would understand that matters are in Allah’s hands. One interpreter suggests that this child represents the body, as it is not fully formed—a half-human. How could this being, placed upon the throne, be a trial for Sulayman?

Another interpretation posits that the statement “and We placed on his throne Jasadan (a devil, so he lost his kingdom for a while)” refers to Sulayman himself, indicating that he was tested. The meaning is that he was placed on the throne in a state of being a body, which lacks the ability to think or govern. This implies that Allah deprived Sulayman of the reasoning necessary to manage his kingdom, rendering him incapable of sound judgment. Thus, the term “body” refers to Sulayman himself, suggesting that the statement indicates his inability to govern effectively, akin to a body without a soul. This interpretation also aligns with the fact that Allah can strip a person of their intellect and judgment, leaving them as a body devoid of soul. It is well known that a great kingdom, such as that of Sulayman, would experience instability and disruption in the absence of its ruler.

There are four interpretations regarding the statement: “and We placed on his throne Jasadan (a devil, so he lost his kingdom for a while)”. The author’s assertion (i.e. about the woman) is undoubtedly false. The suggestion that the body refers to a son is seemingly weak. We are left with two interpretations: the first posits that a devil was placed upon Sulayman’s throne, thereby taking control of the kingdom’s affairs; the second suggests that Sulayman himself was deprived by Allah of the ability to think and manage the kingdom, rendering him incapable of governance. Among these, the first interpretation appears more plausible linguistically, implying that the entity placed upon the throne is distinct from Sulayman. However, the second interpretation is closer in meaning, indicating that when Allah removes a person’s mental capability and authority, they are akin to a mere body. Regardless, the turmoil that befell Sulayman, whether through the casting of a body upon his throne or the presence of devil, it is undoubtedly a significant trial. [4]

May Allah’s peace and blessings be upon Prophet Sulayman and all the Prophets.

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Footnote a:

Imam Abdul Azeez Bin Baaz, may Allah have mercy upon him, was asked: Is enjoining good and forbidding evil by the hand obligated to all Muslims, or is it limited to those in authority and their deputies?

Response: Stopping wrong is obligated to all Muslims according to their ability because the Messenger, peace and blessings of allah be upon him, said: “If any of you who sees evil, let them stop it with their hand; if not able, then with their tongue; and if not able, then with their heart, and that is the weakest of Iman’’. [Muslim, Abu Dawood, Tirmidhi & others]

However, stopping evil by the hand must be based on ability and should not result in greater corruption or evil. A man has the right to rectify matters with his hand in his home [i.e. based on what the law of the land allows him]; a manager has the authority to make changes with the hand within the organization they are responsible for, in accordance with the instructions that were given to them [i.e. the authority given to them by the state authorities]; otherwise, people should not change with their hand anything they are not authorised to change. If they do make changes in matters that they have no authority over, this will result in more evil and great corruption between them and the people and between the people and the state.

In this case they should stop evil with their tongue (by speaking out). They may say: ‘’O such and such! Fear Allah! This is not permissible; this is Haram, or This is obligated on you,’’ and clarify it with evidence from Shariah. [NB: In the UK, objecting to certain behaviour can be viewed as harassment or verbal abuse, therefore a Muslim should be aware of what the law allows him before he says or does anything whilst living in the West].

As for changing matters with the hand, this should be done where one has authority, such as one’s home [i.e. within what the law allows], with those under one’s responsibility, or those authorized by the ruler, such as organizations given permission and authority to enjoin Good. They should make changes in accordance with the authority they have been given- in the way prescribed by the Shariah, without exceeding their jurisdiction. The same applies to the governor of a city; he should make changes with his hand, in accordance with the instructions he has. [Fataawa Ibn Baaz 8/208]

Footnote b:

https://binbaz.org.sa/audios/1323/%D8%AD%D9%83%D9%85-%D8%A7%D9%84%D8%A7%D8%B3%D8%B1%D8%A7%D9%89%D9%8A%D9%84%D9%8A%D8%A7%D8%AA

[1] An Excerpt from As-Sawaa’iq Al-Mursalah 4/1514

[2] An Excerpt from ‘Badaa’i At-Tafseer Al-Jaami Limaa Fassarahu Al-Imaam Ibnul Qayyim Al-Jawziyyah’ 2/ 279-282

[3] Bada’i Al-Fawa’id 3/525-526

[4] https://alathar.net/home/esound/index.php?op=codevi&coid=211655 paraphrased