The precise position, however, is that some forms of prophethood involve kingship. A prophet may be in one of three situations. He may be disbelieved, neither followed nor obeyed; such a prophet has not been granted kingship. Alternatively, he may be obeyed, and the very fact that he is obeyed constitutes kingship. Yet if he commands only what he has been commanded to convey, he is a servant-messenger without kingship. If, however, he commands whatever he wishes, being permitted to do so as a king is, then he is a prophet-king, as Solomon was told:

“This is Our gift; so give or withhold, without being called to account.”

Here, the king stands in contrast to the servant-messenger, as the Prophet—may Allah bless him and grant him peace—was told:

“Choose to be either a servant-messenger or a prophet-king.”

Under the first interpretation, however—being obeyed and followed—kingship is a category within prophethood and messengership, and those in this category are more perfect. This was the condition of our Prophet—may Allah bless him and grant him peace—for he was a servant-messenger, supported, obeyed and followed. He was granted the benefit of being obeyed and followed so that he would receive a reward like that of those who followed him, and so that people would benefit through him and receive mercy through him, while he would receive mercy through them. He did not choose to be a king, lest the enjoyment of authority and wealth that this entails diminish his share in the Hereafter. For the servant-messenger is superior in Allah’s sight to the prophet-king.

Thus, the standing of Noah, Abraham, Moses and Jesus son of Mary was higher than that of David, Solomon and Joseph. Some of the People of the Book have even impugned the prophethood of David and Solomon, just as many people question whether certain people of authority and wealth are friends of Allah. Yet this is not so.