(30–40) “We bestowed Solomon upon David. What an excellent servant! Indeed, he was ever turning back to Us. * When fine, swift horses standing poised were displayed before him in the evening, * he said, ‘Indeed, I preferred the love of fine things to the remembrance of my Lord,’ until the sun disappeared behind the veil. * ‘Bring them back to me!’ Then he began striking their legs and necks. * We certainly tested Solomon and placed a body upon his throne; then he turned back to Us. * He said, ‘My Lord, forgive me and grant me a kingdom that will belong to no one after me. Indeed, You are the Bestower.’ * So We subjected the wind to him, blowing gently at his command wherever he directed, * and the devils—every builder and diver, * and others bound together in shackles. * ‘This is Our gift, so bestow or withhold without reckoning.’ * Indeed, he enjoys nearness to Us and an excellent place of return.”

After Allah Most High had praised David and mentioned what had transpired with him and proceeded from him, He praised his son Solomon—peace be upon them both—saying: “We bestowed Solomon upon David”—that is, We blessed him with Solomon and made him a source of joy to him.

“What an excellent servant” Solomon—peace be upon him—was! He possessed the qualities warranting praise, for “indeed, he was ever turning back”—that is, constantly returning to Allah in every circumstance through worship, repentance, love, remembrance, supplication, humble entreaty, striving to attain Allah’s pleasure, and preferring it over everything else.

Thus, when the fine, swift racing horses were displayed before him—the poised horses, meaning those characterized by standing with one leg raised—they presented a splendid and strikingly beautiful sight, particularly to someone who needed them, such as a king. They continued to be displayed before him until the sun disappeared behind the veil, distracting him from the evening prayer and from remembering his Lord.

Regretting what had occurred, seeking nearness to Allah by giving up what had distracted him from His remembrance, and preferring love of Allah over love of anything else, he said: “Indeed, I preferred the love of fine things.” The verb “preferred” is implicit in the meaning of “loved”; that is, I preferred the love of fine things—meaning wealth in general, though horses are intended here—“to the remembrance of my Lord, until the sun disappeared behind the veil.”

⦗713⦘

“Bring them back to me!” So they brought them back, and “he began striking their legs and necks”—that is, he began slaughtering them with his sword, striking their legs and necks.

“We certainly tested Solomon”—that is, We tried and tested him by causing his kingdom to depart and be separated from him because of a lapse arising from human nature. “And placed a body upon his throne”—that is, a devil whom Allah had decreed and ordained would sit upon his royal throne and administer the kingdom throughout the period of Solomon’s trial. “Then he turned back”: Solomon returned to Allah Most High and repented.

He therefore “said, ‘My Lord, forgive me and grant me a kingdom that will belong to no one after me. Indeed, You are the Bestower.’” Allah answered him, forgave him, restored his kingdom, and added to it a dominion granted to no one after him: He subjected the devils to him. They built whatever he wished and dived into the sea for him, extracting pearls and ornaments. Any of them who disobeyed him he bound and secured in shackles.

We said to him: “This is Our gift.” Take delight in it, and “bestow” upon whomever you wish “or withhold” from whomever you wish, “without reckoning”—that is, there is neither blame nor accountability upon you in doing so, for Allah Most High knew the perfection of his justice and the soundness of his judgments. Do not suppose that Solomon received all of this in this world but would have nothing in the Hereafter. Rather, immense good awaits him in the Hereafter.

Thus He said: “Indeed, he enjoys nearness to Us and an excellent place of return”—that is, he is among those brought near to Allah and honored by Him with every form of distinction.

A Section on the Benefits and Wisdoms That Have Become Clear to Us from the Story of David and Solomon—Peace Be upon Them Both

Among them is that Allah Most High relates to His Prophet Muhammad—may Allah bless him and grant him peace—the accounts of those who preceded him, in order to strengthen his heart and reassure him. He recounts their worship, great patience, and continual return to Him, thereby inspiring him to vie with them, draw near to Allah as they did, and patiently endure the harm inflicted by his people. Thus, in this passage, after Allah mentioned the harm caused by his people and what they said about him and the message he brought, He commanded him to remain patient and to remember His servant David, so that he might find consolation in his example.

Among them is that Allah Most High praises and loves strength employed in obedience to Him—both strength of heart and strength of body. Such strength produces effects of obedience, and a degree of excellence and abundance in it, that cannot be attained through weakness and lack of strength. A servant should therefore pursue the means of acquiring strength and should not succumb to laziness and idleness, which impair his abilities and weaken the soul.

Among them is that returning to Allah in every matter is one of the qualities of Allah’s prophets and His elect servants, as Allah praised David and Solomon for it. Let those who seek an example follow them, and let those who travel the path be guided by their guidance: “Those are the ones Allah has guided, so follow their guidance.”

Among them is the honor Allah bestowed upon His Prophet David—peace be upon him—by granting him a magnificent and beautiful voice. Through it, Allah caused the deaf mountains and speechless birds to answer him whenever he modulated his voice in glorification; they glorified Allah with him in the evening and at sunrise.

Among them is that one of Allah’s greatest blessings upon His servant is to grant him beneficial knowledge and teach him sound judgment and how to adjudicate between people, just as Allah bestowed this favor upon His servant David—peace be upon him.

Among them is Allah Most High’s care for His prophets and chosen servants whenever some lapse proceeds from them: He puts them through trials and tests by means of which the danger is removed from them, so that they return to a state more perfect than their former state, as occurred with David and Solomon—peace be upon them both.

Among them is that the prophets—may Allah’s blessings and peace be upon them—are protected from error in what they convey from Allah Most High, since the purpose of the divine message cannot be fulfilled without this. Some sins arising from human nature may nevertheless occur on their part, but Allah rectifies their condition and swiftly encompasses them with His grace.

Among them is that David—peace be upon him—[was], for the most part, constantly in his prayer chamber serving his Lord. This is why the two litigants climbed over the wall of the prayer chamber to reach him: when he was alone there, no one was permitted to enter upon him. Despite the many judicial matters brought before him, he did not devote all his time to the people. Rather, he reserved time to be alone with his Lord, to find joy in worshipping Him, and to gain assistance thereby in maintaining sincerity throughout all his affairs.

Among them is that proper etiquette should be observed when entering upon rulers and others. When the two litigants entered upon David in an unusual manner and by a way other than the customary door, he was alarmed by them. Their conduct distressed him, and he considered it inappropriate to the circumstances.

Among them is that the improper behavior of a litigant and his doing what he ought not to do must not prevent a judge from rendering a just judgment.

Among them is the perfection of David’s forbearance—peace be upon him. Although he was the king, he did not become angry with them when they came without permission, nor did he rebuke or reprimand them.

Among them is that a wronged person may say to the one who wronged him, “You have wronged me,” “O wrongdoer,” “You have transgressed against me,” or the like, as they said: “We are two disputants; one of us has wronged the other.”

Among them is that a person who is admonished or advised—even if he is of high rank and possesses immense knowledge—should neither become angry nor recoil when someone advises or admonishes him. Rather, he should hasten to accept the advice and express gratitude for it. The two litigants advised David, but he neither recoiled nor became angry, and their conduct did not turn him away from the truth. Instead, he judged with unalloyed justice.

Among them is that close association among relatives and companions, together with numerous worldly and financial entanglements, causes enmity to arise among them and leads some to transgress against others. Nothing averts this except observing fear of Allah, remaining patient through difficulties, and possessing faith and righteous deeds; yet this is found in very few people.

Among them is that seeking forgiveness and worship—especially prayer—are means by which sins are expiated. Allah connected the forgiveness of David’s sin to his seeking forgiveness and prostrating himself.

Among them is that Allah honored His servants David and Solomon by bringing them near to Him and granting them a beautiful reward. One must not suppose that what occurred with them diminished their rank before Allah Most High. This forms part of His perfect grace toward His sincere servants: when He forgives them and removes the effects of their sins, He removes every resulting consequence, including what may arise in the hearts of other people. When people learn of some of their sins, their esteem for them may fall below its former level. Allah Most High therefore removes even these effects—and that is not difficult for the Most Generous, the All-Forgiving.

⦗714⦘

Among them is that adjudicating between people is a religious office undertaken by Allah’s messengers and the elect among His creation. The duty of the one entrusted with it is to judge with justice and avoid personal inclination. Judging with justice requires knowledge of the religious rulings, knowledge of the precise circumstances of the case being adjudicated, and knowledge of how the applicable religious ruling relates to it. Anyone ignorant of either matter is unfit to judge and may not undertake that responsibility.

Among them is that a judge should beware of personal inclination and remain ever mindful of it, for souls are never entirely free of it. He must therefore strive against himself, making truth his sole objective and casting aside, while judging, every feeling of love or hatred toward either litigant.

Among them is that Solomon—peace be upon him—was one of David’s distinctions and one of Allah’s favors upon him, for Allah bestowed Solomon upon him. One of Allah’s greatest blessings upon His servant is to grant him a righteous child; if that child is also learned, it is light upon light.

Among them is Allah Most High’s praise and commendation of Solomon in His words: “What an excellent servant! Indeed, he was ever turning back.”

Among them is the abundance of Allah’s goodness and benevolence toward His servants: He favors them by enabling them to perform righteous deeds and acquire noble qualities, and then praises them for those very qualities, though He is the One who graciously bestowed them and is the Bestower of all gifts.

Among them is that Solomon preferred the love of Allah Most High over the love of everything else.

Among them is that anything which distracts a servant from Allah is a source of misfortune and is blameworthy. He should therefore part with it and turn instead toward what is more beneficial to him.

Among them is the well-known principle: “Whoever gives up something for Allah, Allah will compensate him with something better.” Solomon—peace be upon him—struck down those fine, poised horses beloved by human souls, preferring the love of Allah. Allah therefore compensated him with something better: He subjected to him the gentle, softly blowing wind, which traveled at his command wherever he wished and intended. Its morning course covered a month’s journey, and its evening course covered a month’s journey. He also subjected to him the devils, who were capable of performing tasks beyond human ability.

Among them is that the subjection of the devils will not be granted to anyone after Solomon—peace be upon him.

Among them is that Solomon—peace be upon him—was a prophet-king who could do as he wished, though he desired nothing but justice. This differs from a servant-prophet, whose will follows Allah’s command, so that he neither acts nor refrains from acting except by His command, as was the case with our Prophet Muhammad—may Allah bless him and grant him peace. This latter state is more perfect.