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Nabi Sulayman — The Prophet-King: The Kingdom No One After Him Would Have, the Queen of Sheba, and the Army of Jinn

نَبِيُّ سُلَيمَان — النَّبِيُّ المَلِك: المُلكُ الَّذِي لَا يَكُونُ لِأَحَدٍ مِن بَعدِه وَمَلِكَةُ سَبَأ وَجَيشُ الجِنّ
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Nabi Sulayman (نَبِيُّ سُلَيمَان — the Prophet Solomon; son of Nabi Dawud; appears in Surahs al-Naml/27, al-Anbiya/21, Saba/34, Sad/38; given dominion over wind, jinn, and birds by divine command) is the Quran's portrait of the prophet-king: given a dominion unlike any before or after, tested by the withdrawal of blessing, and yet returning to gratitude rather than pride. His prayer on receiving his kingdom: *'My Lord, forgive me and grant me a kingdom such as will not belong to anyone after me. Indeed, You are the Bestower.'* (38:35) Granted: command over the wind, over the jinn, over the birds. The defining narrative in the Quran: the encounter with Bilqis, the Queen of Sheba (*Malika Saba'*), who comes to submit to Allah.

The Kingdom Beyond Any Kingdom

Sulayman’s prayer (du’a’) in Surah Sad is unique in the Quran: a prophet explicitly asking for a kingdom that no one will share after him. It is not a prayer of selfishness — the scholars explain it as a recognition that such a kingdom would serve as a singular sign of Allah’s power, and that Sulayman understood the responsibility of holding it.

What was given:

The Queen of Sheba

The hoopoe (hudhud) reported to Sulayman: there is a woman ruling Sheba, she has a great throne, and she and her people worship the sun instead of Allah. Sulayman sent a letter with the bird: “Indeed, it is from Sulayman, and indeed, it reads: In the name of Allah, the Most Gracious, the Most Merciful — Do not be arrogant with me and come to me in submission.” (27:30-31)

Bilqis consulted her advisors, then chose to send gifts rather than war. Sulayman rejected the gifts. She came herself.

Before she arrived, Sulayman asked who could bring her throne — hundreds of miles away — before she reached him. An ‘ifrit (powerful jinn) offered: before the session ends. Another said: “I will bring it to you before your glance returns to you.” (27:40) The throne appeared. Sulayman recognized this as a test of his gratitude.

When Bilqis saw the palace floor — made of smooth glass over water — she lifted her dress thinking it was water. Sulayman showed her the truth and she said: “My Lord, indeed I have wronged myself, and I submit with Sulayman to Allah, Lord of the worlds.” (27:44)

The Test of the Throne

The Quran (38:34) describes a test: “And We certainly tried Sulayman and placed on his throne a body; then he returned [to Us].” The test is cryptic; commentators offer various interpretations. The key: he returned to Allah in repentance and gratitude, asking forgiveness. The pattern — bounty, test, return to Allah — is the Sulaymanic model.

See also: Quran Sciences, Nubuwwa Prophethood, Al Anbiya, Al Naml Surah, Farid Al Din Attar, Hikmat Al Ishraq

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