Summary:
• Prophet Sulaiman is presented as a righteous prophet within the Abrahamic lineage, explicitly absolved of the disbelief and sorcery attributed to him by devils. His power was a divine gift of prophecy (nubuwwah), not occultism (sihr). Allah granted him and his father David vast knowledge (ilm), for which they were deeply grateful. Sulaiman inherited David's prophecy and kingdom, receiving unique abilities such as understanding the speech of birds (mantiq at-tayr). His vast, supernaturally-gifted kingdom included a tripartite army of jinn, men, and birds, and divine control over the wind (rih), which he could direct gently and which traveled a month's journey in a single morning. He also commanded jinn who dived for treasure, built sanctuaries and statues from a miraculous spring of molten brass, and were kept from deviation by divine punishment.
• The narrative of the Queen of Sheba begins with Sulaiman's army encountering an ant colony; Sulaiman's smile at the ant's warning prompted a prayer for gratitude (shukr). He then noticed the hoopoe's (hudhud) absence and threatened it, but the bird returned with "certain news" (naba yaqin) of a powerful queen in Sheba (Saba) who possessed a great throne (arshun azim) but, along with her people, worshipped the sun. Sulaiman sent a letter via the hoopoe, beginning with the Basmalah and demanding their submission (muslimin). The queen, showing wisdom, consulted her chieftains (mala), who offered their military might but deferred to her command.
• The queen chose diplomacy, sending a gift (hadiyyah) to test if Sulaiman was a king or a prophet. He rejected the wealth, declaring what Allah gave him was better, and issued an ultimatum. As her delegation traveled, Sulaiman challenged his own assembly to bring her throne. An 'Ifrit from the jinn offered to do so, but "one with knowledge from the Book" brought it in the blink of an eye. Sulaiman recognized this miracle as a divine test (fitnah) of his gratitude. He disguised the throne, and upon arrival, the queen astutely replied, "It is as though it were it." Her conversion was finalized when she mistook a palace (sarh) floor of smooth glass (qawarir) for a pool (lujjah); realizing the limits of her senses versus Sulaiman's divine power, she renounced her past, declared she had "wronged" herself, and submitted to Allah.
• Sulaiman is praised as an "excellent servant" (ni'ma l-abd) and "one who repeatedly turned" (awwab) in repentance. He faced several trials, including a review of noble horses that distracted him from an afternoon prayer, leading him to slaughter the horses as a sacrifice. In another trial, Allah placed a "body" (jasad) on his throne, after which Sulaiman prayed for forgiveness and for a unique kingdom (mulkan) "not suited for anyone after me," appealing to Allah as "the Bestower" (al-Wahhab). Allah granted this, giving him full authority over his gifts "without account" (bi-ghayri hisab). Sulaiman's death provided a final lesson: he died leaning on his staff (minsa'ah), and the jinn, unaware, continued their "humiliating punishment" of labor. Only when a worm (dabbatu l-ard) ate the staff and the body fell did the jinn realize they did not know the unseen (ghayb). Despite his immense worldly power, the text confirms Sulaiman has "nearness" (zulfa) to Allah and a "good final return" (husna ma'ab).
A dispute was brought before both Prophet Dawood (David) and his son, Prophet Sulaiman (Solomon). A man's field (or vineyard) had been destroyed by another man's sheep, which had strayed and grazed in it during the night.
The Two Judgments
Dawood's Judgment: Prophet Dawood, assessing the damage, ruled that the owner of the destroyed field should take possession of the sheep as fair compensation. The value of the destroyed crops was considered roughly equal to the value of the sheep.
Sulaiman's Judgment: Prophet Sulaiman, who was also present, was given a deeper understanding ($fahm$) of the situation by Allah. He offered a different solution:
The owner of the field should take the sheep temporarily. He could benefit from their milk, wool, and offspring.
The owner of the sheep should take the damaged field and cultivate it until it was restored to its original, pre-damaged state.
Once the field was fully restored, the properties would be returned. The field owner would give back the sheep, and the sheep owner would give back the field.
Sulaiman's Special Understanding
The Quran states: "And We made Sulaiman to understand it (the case); and to each of them We gave wisdom and knowledge..." (Quran 21:79).
Sulaiman's "special understanding" was that his judgment was more precise and just. It did not penalize the sheep owner by stripping him of his livelihood permanently. Instead, it ensured:
Full Restitution: The field owner was compensated for his lost produce (by using the sheep's produce) while his capital (the land) was fully restored.
Fairness: The sheep owner made amends through his own labor by fixing the damage he had caused, after which he received his capital (the sheep) back.
This event is recorded in the Quran, in Surah An-Naml (The Ants), verses 18-19.
Prophet Sulaiman was marching with his army, which included jinn, men, and birds.
Verse 18: "Until, when they came upon the valley of the ants, an ant said, 'O ants, enter your dwellings, lest Sulaiman and his soldiers crush you, while they perceive not.'"
Verse 19: "So he [Sulaiman] smiled, amused at her speech, and said, 'My Lord, enable me to be grateful for Your favor which You have bestowed upon me and upon my parents and to do righteous work which You will approve. And admit me by Your mercy into [the ranks of] Your righteous servants.'"
Sulaiman, who had been granted the miraculous ability to understand the speech of animals, overheard the ant's warning. He smiled at her concern and her astute observation that his army would mean no intentional harm ("while they perceive not").
His immediate reaction was not one of pride, but of humility and gratitude to Allah for this extraordinary gift. He prayed to be thankful and to be guided to use his blessings for righteous deeds.
This narrative is correct. It is a central event in Surah An-Naml (The Ants), immediately following the account of the ant.
The Inspection and Threat
Prophet Sulaiman reviewed his army of birds and discovered the hoopoe (Arabic: ٱلْهُدْهُد, al-Hudhud) was missing without leave. As a leader maintaining discipline, Sulaiman stated:
"I will surely punish him with a severe punishment or slaughter him, unless he brings me a clear authority [i.e., a valid excuse]." (Quran 27:21)
The Hoopoe's Report
The hoopoe returned shortly after and presented its excuse—it had news Sulaiman did not possess:
The Kingdom: It had flown to Saba (Sheba).
The Ruler: The kingdom was ruled by a powerful queen (Bilqis) who possessed "a great throne" (27:23).
The Misguidance: The hoopoe reported, "I found her and her people prostrating to the sun instead of Allah... He has made their deeds pleasing to them and averted them from the [right] way, so they are not guided" (27:24).
The Test
Sulaiman did not immediately accept the hoopoe's incredible story. He put the bird to the test to verify its claim:
"[Sulaiman] said, 'We will see whether you have told the truth or whether you are among the liars. Go with this letter of mine and deliver it to them...'" (Quran 27:27-28)
This action initiated the interaction between Sulaiman and the Queen of Sheba, which forms the next part of the surah.
This sequence accurately describes the events in Surah An-Naml (verses 29-44).
The Noble Letter: The Queen received the letter, calling it "noble" (27:29). She read its contents to her court: "Indeed, it is from Sulaiman, and indeed, it reads: 'In the name of Allah, the Entirely Merciful, the Especially Merciful, do not be arrogant before me, but come to me in submission [as Muslims].'" (27:30-31).
The Consultation: The Queen sought counsel from her chieftains, noting she never made a decision without them (27:32).
The Chieftains' Deference: They responded by pledging their loyalty and military strength: "They said, 'We are possessors of strength and possessors of mighty military power, but the command is yours, so see what you will command.'" (27:33).
The Queen's Diplomatic Test: The Queen expressed wisdom, fearing the consequences of a military confrontation: "She said, 'Indeed, kings - when they enter a city, they ruin it and make the honored of its people humiliated. And thus they do.'" (27:34). She then proposed a diplomatic test: "But I will send to them a gift and see with what [reply] the messengers will return." (27:35). This was to determine if Sulaiman was a typical, greedy king or a prophet.
Sulaiman's Rejection: When the gift arrived, Sulaiman rejected it immediately, demonstrating his priority was not worldly wealth: "Are you providing me with wealth? But what Allah has given me is better than what He has given you. Rather, it is you who rejoice in your gift." (27:36).
The Ultimatum: He sent the envoy back with a warning: "Return to them, for we will surely come to them with soldiers that they will be powerless to encounter, and we will surely expel them therefrom in humiliation, and they will be debased." (27:37).
The Challenge for the Throne: Knowing the Queen was now traveling to him in submission, Sulaiman tested his own assembly: "He said, 'O assembly [of jinn and men], which of you will bring me her throne before they come to me in submission?'" (27:38).
The 'Ifrit's Offer: An 'Ifrit (a powerful jinn) offered: "I will bring it to you before you rise from your place. And indeed, I am for this [task] powerful and trustworthy." (27:39).
The Instantaneous Transport: A second individual, described as "one who had knowledge from the Book," made a superior offer: "I will bring it to you before your glance returns to you." (27:40). Instantly, the throne appeared before Sulaiman.
Sulaiman's Gratitude: Upon seeing the throne, Sulaiman did not celebrate his power but immediately showed gratitude: "This is from the favor of my Lord to test me whether I will be grateful or ungrateful. And whoever is grateful - his gratitude is only for [the benefit of] himself. And whoever is ungrateful - then indeed, my Lord is Free of need and Generous." (
1 27:40).
This is the correct final sequence of the story, as detailed in Surah An-Naml (verses 41-44).
The Test of the Throne
After the throne arrived, Prophet Sulaiman ordered it to be altered: "He said, 'Disguise for her her throne; we will see whether she will be guided [to recognize it] or whether she will be one of those who are not guided.'" (27:41).
When the Queen arrived, she was shown the object and asked, "Is your throne like this?" She gave a famously intelligent and non-committal answer, "It is as though it were it" (27:42). Her response acknowledged the uncanny resemblance without confirming an impossibility (since she had left her throne behind in Sheba).
The Test of the Palace
The final test involved a display of sophisticated construction, rather than a supernatural miracle:
The Invitation: The Queen was told to enter a grand palace or pavilion (a sarh).
The Illusion: The floor of this sarh was constructed of smooth, polished plates of glass, built over water. When the Queen saw it, she "thought it was a pool of water and uncovered her shins" (i.e., lifted her garments to walk through it) (27:44).
The Realization: Sulaiman corrected her: "He said, 'Indeed, it is a palace made smooth with plates of glass.'" (27:44).
The Submission: This final demonstration—a structure so advanced it deceived her senses—caused the Queen to fully realize the extent of Sulaiman's wisdom and power, which he attributed to Allah. Recognizing the error of her own sun-worship in the face of such evidence, she declared: "My Lord, indeed I have wronged myself, and I submit with Sulaiman to Allah, the Lord of the worlds." (27:44).
Yes, these specific miracles and works are detailed in Surah Saba, verses 12-13.
This passage highlights the unique powers Allah granted to Prophet Sulaiman.
1. Control of the Wind
The Quran states that Allah subjected the wind to Sulaiman's command. Its speed was so immense that a single journey in the morning was equivalent to a normal month's travel, and a single journey in the evening was also equivalent to a month's travel.
"And to Solomon [We subjected] the wind: its morning stride was a month’s journey and its evening stride was a month’s journey..." (Quran 34:12)
2. The Spring of Molten Brass
Allah also caused a miraculous spring of molten brass (Arabic: عَيْنَ الْقِطْرِ, ayn al-qitr) to flow for Sulaiman. This provided an abundant, ready-to-use raw material for the massive construction projects carried out by his jinn workforce.
"...And We caused a stream of molten copper [brass] to flow for him..." (Quran 34:12)
3. The Labor of the Jinn
By Allah's will, the jinn were subservient to Sulaiman and worked as laborers and craftsmen for him. The Quran specifies the types of immense structures they built:
"They made for him whatever he willed of sanctuaries (mihrabs), statues (tamathil), basins as large as reservoirs, and cooking pots fixed [into the ground]..." (Quran 34:13)
Any jinn who disobeyed Sulaiman's command was subject to a divine punishment.
The concluding event of Prophet Sulaiman's story, detailed in Surah Saba (Chapter 34), verse 14.
The narrative serves as a powerful lesson about the nature of the jinn and the unseen.
Sulaiman's Death: Allah decreed death for Sulaiman. He died in an upright position, leaning on his staff, apparently while overseeing the jinn who were performing hard labor for him.
The Jinn's Ignorance: The jinn, believing he was still alive and watching, continued their difficult work. They had no knowledge that he had passed away.
The Creature of the Earth: This continued for a period until Allah sent a "creature of the earth" (دَابَّةُ الْأَرْضِ, dabbatu l-ard), widely interpreted as a termite or woodworm. This creature began to eat away at the wooden staff.
The Fall: When the staff was finally weakened, it broke. Sulaiman's body fell to the ground, revealing his death to everyone.
The Lesson: This event served a crucial theological purpose. As the verse states: "...when he fell down, the jinn saw plainly that if they had known the unseen, they would not have remained in the humiliating torment" (Quran 34:14). It proved definitively that the jinn, despite their power, do not know the unseen (al-ghayb), a quality that belongs to Allah alone.
This narrative is correct and is contained in Surah Sad (Chapter 38), verses 30-33.
The verses present this sequence as a primary example of Sulaiman's repentant nature.
The Praise (Verse 30): The passage opens by establishing Sulaiman's high rank and key characteristic.
"And to David We gave Solomon. An excellent servant (ni'ma l-'abd)! Indeed, he was one constantly turning back [to Allah] (awwab)."
The Distraction (Verses 31-32): The test is then described.
"When there were presented before him in the afternoon the standing racehorses. And he said, 'Indeed, I preferred the love of good [i.e., horses] over the remembrance of my Lord until they were out of sight.' "
Tafsir (scholarly commentary) widely interprets "the remembrance of my Lord" as the Asr (afternoon) prayer. Sulaiman's admiration for the horses distracted him until the time for the prayer had passed.
The Repentance (Verse 33): Upon realizing his lapse, his response was immediate and decisive.
"[He said], 'Return them to me.' Then he began to strike their legs and necks."
This act is understood as a profound act of tawbah (repentance). He sacrificed the very "good" (the horses) that had caused him to stray from the greater good (the worship of Allah), demonstrating that nothing was more valuable to him than his devotion.
This is correct. This specific trial and prayer are detailed in Surah Sad (Chapter 38), verses 34-40.
The Trial: "And We did try Sulaiman and placed upon his throne a jasad (a body/lifeless form); then he turned [to Allah in repentance]." (38:34)
Commentators offer various interpretations of the jasad, but all agree it was a profound trial that caused Sulaiman to immediately repent.
The Prayer: He repented and prayed for a kingdom unique to him: "He said, 'My Lord, forgive me and grant me a kingdom such as will not belong to anyone after me. Indeed, You are the Giver.'" (38:35)
The Granted Kingdom: Allah answered his prayer, granting him unprecedented control over creation:
Wind: "So We subjected to him the wind, blowing gently by his command wherever he directed." (38:36)
Jinn: "And [also] the jinn—every builder and diver, and others bound together in chains." (38:37-38)
The Gift: Allah confirmed the unique nature of this dominion: "[We said], 'This is Our gift, so grant [it] or withhold [it] without account.'" (38:39)
The Final Rank: Allah concludes by affirming Sulaiman's high status in the hereafter: "And indeed, for him is nearness to Us and a good final return." (38:40)