Katika sehemu hii tunapata marejeo mafupi kuhusu Daudi na simulizi kamili zaidi kuhusu Sulemani, zikifuata mara moja kisa kifupi cha Musa. Wote watatu walikuwa manabii waliotumwa kwa Wana wa Israeli. Hata hivyo, hadithi hizi zimo katika sura inayoanza kwa maelezo ya Qur’ani. Baadaye inasema: “Qur’ani hii inawaeleza Wana wa Israeli sehemu kubwa ya yale wanayotofautiana nayo.” (Aya ya 76)

In this passage we have a short reference to David and a more complete account of Solomon, following immediately after the short episode of Moses. All three were prophets sent to the Children of Israel. Yet these stories occur in a sūrah that opens with a description of the Qur’ān. Later it says: “This Qur’ān explains to the Children of Israel most of that over which they disagree.” (Verse 76)

Kama ilivyosimuliwa hapa, hadithi ya Suleimani inatoa maelezo mengi zaidi kuliko sehemu nyingine yoyote ya Qur'ani, lakini inalenga kisa kimoja tu kinachohusu alichokifanya na hudhudi pamoja na Malkia wa Sheba. Utangulizi wa hadithi unamnukuu Suleimani akitangaza kwa watu wote kwamba Mwenyezi Mungu amempa uwezo wa kuzungumza na ndege na kuelewa lugha yao, na zaidi ya hayo amempa vitu vya kila aina. Anamshukuru Mwenyezi Mungu kwa neema hizo wazi alizomjalia. Kisha tunamwona akikagua msafara uliojumuisha binadamu, majini na ndege, kabla hatujaona onyo alilolitoa chungu mmoja kwa jamii yake, wasije wakakanyagwa. Suleimani anaelewa maneno ya chungu huyo, na tena anamshukuru Mwenyezi Mungu. Anatambua kwamba neema hizo ni mtihani, na anamwomba Mwenyezi Mungu amfanikishe katika mtihani huo.

As related here, Solomon’s story provides far more details than anywhere else in the Qur’ān, but it concentrates only on one episode which relates what he did with the hoopoe and with the Queen of Sheba. A preamble to the story quotes Solomon as he declares to all people that God has granted him the ability to talk to birds and understand their speech, and He has further given him of all things. He expresses his thanks to God for such clear favours He has bestowed on him. We then see him inspecting a procession that included humans, jinn and birds, before we note a warning given by one ant to its community lest they be stamped upon. Solomon understands the ant’s discourse and again he expresses his gratitude to God. He realizes that such favours constitute a test, and he prays to God that he will be successful in this test.

Hadithi hizi za Musa, Daudi na Sulemani pengine ni miongoni mwa zenye umuhimu mkubwa zaidi katika historia ya Wana wa Israeli. Zinaendana vizuri na yale ambayo sūrah inasema mwanzoni mwake kuhusu Qur’ān, ambayo nayo huwaeleza Wana wa Israeli sehemu kubwa ya mizozo yao. Zaidi ya hayo, maelezo yaliyotolewa hapa kuhusu Sulemani yanafaa hasa kwa mada ya sūrah hii. Hili linaonekana wazi katika mifano kadhaa. Kwanza, sūrah yote inasisitiza sana elimu. Maneno ya kwanza kuhusu Daudi na Sulemani ni: “Tulimpa Daudi na Sulemani elimu.” (Aya ya 15) Hotuba ya Sulemani inaanza kwa kutaja elimu yake ya lugha ya ndege: “Tumefundishwa lugha ya ndege.” (Aya ya 16) Hadithi inapoendelea, hudhudu anajitetea kwa kutokuwepo kwake: “Nimejifunza mambo ambayo wewe hukuyajua, na nimekujia kutoka Sheba na habari ya uhakika.” (Aya ya 22) Zaidi ya hayo, anayeleta kiti cha enzi cha malkia kwa Sulemani kwa muda mfupi sana ni “yule aliyekuwa na elimu kubwa ya Kitabu.” (Aya ya 40)

Hakika, Tulimpa Daudi na Sulaimani elimu, nao wakasema: Sifa njema zote ni za Mungu aliyetupendelea juu ya waja wengi wake waumini.

For sure, We granted knowledge to David and Solomon, and both of them said: All praise is due to God who has favoured us above many of His believing servants.

(Aya ya 15)

(Verse 15)

Hii ni ishara ya kuanza inayofungua hadithi. Inaripoti kuhusu neema kubwa kabisa ambayo Mwenyezi Mungu alimpa Daudi na Sulemani (amani iwe juu yao wote wawili). Kuhusu Daudi, maelezo ya elimu aliyofunzwa na Mwenyezi Mungu yanapatikana katika sura nyingine. Hayo ni pamoja na usomaji wake mzuri na wa kuvutia wa Zaburi, ambao ulirudiwa na ulimwengu uliomzunguka. Milima na ndege waliimba sifa za Mwenyezi Mungu pamoja naye kwa sababu ya utamu wa sauti yake, unyofu wake mkubwa na hisia zake za kina alipomwelekea Mola wake. Vizuizi vyote na vikwazo kati yake na ulimwengu viliondolewa. Alikuwa mwenye ujuzi wa kutengeneza mavazi ya kujikinga, ambayo yalikuwa na msaada hasa vitani. Chuma na vitu vyenye ncha kali na vigumu vililainishwa kwa ajili yake, ili aweze kuvitumia apendavyo. Pia alifunzwa namna ya kuwahukumu watu kwa haki, neema ambayo pia alishirikiana nayo Sulemani.

This is the starting signal that opens the story. It reports on the most important favour God granted to David and Solomon (peace be upon them both). As for David, the details of what knowledge God imparted to him are given in other sūrahs. These include his fine and enchanting recitation of Psalms which was echoed by the universe around him. The mountains and the birds sang God’s praises with him because of the sweetness of his voice, his profound sincerity and deep feeling as he addressed his Lord. All barriers and impediments between him and the universe were removed. He was skilled in making protective garments which were particularly useful in war. Iron and sharp, tough objects were softened for him so that he was able to use them the way he liked. He was also taught how to judge between people, which was a favour also shared by Solomon.

Sura hii pia inatupa habari ya baadhi ya neema ambazo Mwenyezi Mungu alimjaalia Sulaiman, hasa elimu yake ya lugha ya ndege na viumbe vingine. Hili linaongezea yale yaliyotajwa katika sura nyingine, kama vile uwezo wake wa kuamua katika mashauri tata, na ukweli kwamba upepo ulifanywa kuwa chini ya amri yake, kwa neema ya Mwenyezi Mungu.

The sūrah also gives us an account of some of the favours God granted Solomon, particularly his knowledge of the speech of birds and other creatures. This is in addition to what is mentioned in other sūrahs, such as his ability to judge in intricate disputes, and the fact that the winds were made subject to his command, by God’s grace.

“Enyi watu! Tumefundishwa lugha ya ndege, na tumepewa katika kila kitu chema.” (Aya ya 16) Hivyo ndivyo Sulaiman anavyowatangazia watu wote kwamba hizi ni baadhi ya neema za Mwenyezi Mungu (SWT) alizompa yeye. Hatafuti cheo chochote cha pekee kutokana na hilo. Kwa kweli, anazielezea neema hizo kama zilivyo hasa: “Hakika haya ni fadhila iliyo wazi [kutoka kwa Mwenyezi Mungu].” (Aya ya 16) Ni fadhila inayofanya chanzo chake kijulikane kwa kila mtu. Hakuna awezaye kumfundisha mwanadamu lugha ya ndege isipokuwa Mwenyezi Mungu, wala hakuna awezaye kumpa mtu kipimo cha kila kitu chema isipokuwa Mwenyezi Mungu.

“O people! We have been taught the speech of birds, and have been given of all good things.” (Verse 16) Thus Solomon announces to all people that these are aspects of God’s favours granted to him. He seeks no special position as a result. Indeed, he describes such favours as they truly are: “This is indeed a manifest favour [from God].” (Verse 16) It is a favour that makes its source known to all. No one can teach the language of birds to man other than God, and no one can give anyone a measure of all good things except God.

Ndege, wanyama na wadudu wana njia zao za mawasiliano, ambazo kwa kweli ni lugha zao. Mungu, Muumbaji wa viumbe hivi vyote, anasema: "Hakuna mnyama yeyote anayetembea katika ardhi, wala ndege yeyote anayeruka kwa mabawa yake, isipokuwa wao ni umma kama umma zenu." (6:38)

Birds, animals and insects have their own means of communication, which are in fact their languages. God, the Creator of all these says: “There is not an animal that walks on earth and no bird that flies on its wings but are communities like your own.” (6: 38)

Hawawezi kuunda jamii isipokuwa wana mafungamano na vifungo wanavyovidumisha, pamoja na njia fulani ya mawasiliano wanayotumia kuelewana.

They cannot form communities unless they have ties and bonds which they maintain, and some means of communication with which to understand each other.

Hili huonekana wazi kwa spishi nyingi za ndege, wanyama na wadudu. Wanabiolojia wanaovutiwa na spishi fulani hujitahidi sana kuelewa kidogo za lugha zao, lakini hawawezi kutegemea chochote zaidi ya kubahatisha, ambacho hakifikii kiwango chochote cha uhakika.

This is clearly observed in many species of bird, animal and insect. Biologists who are interested in certain species try hard to understand a little of their languages, but they can only rely on guesswork which does not approach any degree of certainty.

Kile Mungu alichomjalia Sulemani kilikuwa kitu cha pekee, muujiza unaopita sheria za maumbile zinazojulikana kwa binadamu. Elimu aliyoipata haikutokana na juhudi yoyote aliyofanya kujaribu kuelewa viumbe hao; ilikuwa zawadi kutoka kwa Mungu.

"Kabla ya Sulemani, walikusanywa jeshi lake la majini, watu na ndege; nao wote walipangwa safu safu kwa mpangilio." (Aya ya 17) Hii ni msafara mkubwa ambamo hukusanywa majeshi yote, majini, watu na ndege. Kwa kawaida, watu tunawafahamu vizuri, lakini majini ni viumbe ambao hatujui zaidi ya yale ambayo Mwenyezi Mungu ameyasema katika Qur'ani.

“Before Solomon were marshalled his troops of jinn, humans and birds; and they were all lined in orderly ranks.” (Verse 17) This is a big procession in which are marshalled all troops, jinn, human and bird. Naturally, men are well known to us, but the jinn are creatures about whom we know nothing more than what God has said in the Qur’ān.

Waliumbwa kutokana na moto, na wanaweza kutuona sisi, wakati sisi hatuwezi kuwaona: "Hakika yeye na kabila lake wanakuangalieni kutoka mahali ambapo hamuwaoni." (7: 27) [Marejeo katika aya hii ni kwa Iblisi, au Shetani, ambaye ni miongoni mwa majini.] Wanaweza kuwachochea watu na kuwashawishi wafanye matendo maovu na ya dhambi. Hatujui jinsi jambo hili linavyotokea. Pia tunajua kwamba kikundi chao kiliamini kwa Mjumbe wa Mwenyezi Mungu ﷺ. Yeye hakukutana nao wala kuwaona, lakini Mwenyezi Mungu alimjulisha yaliyotokea: "Sema: 'Imefunuliwa kwangu kwamba kikundi cha majini kilisikiliza [Qur'ani]', wakasema: 'Tumesikia maneno ya ajabu yanayoongoza kwenye haki, na hivyo tumeyaamini. Kamwe hatutamshirikisha yeyote na Mola wetu.'" (72: 1-2) Pia tunajua kwamba Mwenyezi Mungu aliwafanya baadhi yao wamtumikie Sulaiman, wakimtengenezea kila alichotaka: mahekalu, sanamu, na vyungu vikubwa vya kupikia. Pia walizama baharini kwa ajili yake, na kutekeleza amri zake. Wengine walikuwa katika msafara wake, wakiwa pamoja na binadamu na ndege.

They were created from flames, and can see us while we cannot see them: “Surely, he and his tribe watch you from where you cannot perceive them.” (7: 27) [The reference in this verse is to Iblīs, or Satan, who belongs to the jinn.] They are able to prompt people and tempt them to take evil and sinful actions. We do not know how this takes place. We also know that a group of them believed in God’s Messenger (peace be upon him). He did not meet or see them, but God informed him of what happened: “Say: ‘It has been revealed to me that a group of the jinn listened [to the Qur’ān]’, and said: ‘We have listened to a wonderful discourse that guides to what is right, and so we have come to believe in it. We shall never associate any partners with our Lord.’” (72: 1-2) We also know that God made some of them serve Solomon, making for him whatever he wished of sanctuaries, statues, and large cauldrons for cooking. They also dived into the sea for him, and did his bidding. Some were in his procession side by side with humans and birds.

Yote haya yalikuwa utangulizi wa hadithi ya Sulaiman na Malkia wa Sheba ambamo hudhud (hudhudi) ana nafasi muhimu. Hadithi hii inasimuliwa kwa matukio sita, huku baadhi ya mambo yakiachwa kwa makusudi, lakini ambayo hayaharibu uelewa wetu. Kwa kweli, mapengo haya yanaongeza uzuri wa kisanaa wa hadithi. Aidha, baadhi ya matukio yanaambatana na maelezo, yakituonyesha maana yake ya kiroho na kuimarisha maadili yaliyoonyeshwa. Sifa hizi za kimtindo zinaungana kwa namna ya kuhakikisha upatanifu kamili wa aya.

All this was a prelude to Solomon’s story with the Queen of Sheba in which the hoopoe plays an important role. The story is told in six scenes with certain aspects deliberately left out, but which do not impair our understanding. Indeed, these gaps serve to enhance the artistic beauty of the story. Furthermore, some scenes carry a commentary, alerting us to their spiritual significance and enhancing the moral portrayed. These stylistic features combine in such a way as to ensure the perfect harmony of the verses.

Kwa kuwa kutajwa kwa Sulaiman kulianza kwa kutaja majini, wanadamu na ndege, pamoja na kusisitiza umuhimu wa elimu, hadithi hii inawapa nafasi wahusika wote watatu wa uumbaji, na hivyo kuonyesha thamani ya elimu. Ni kana kwamba aya za mwanzo zinawataja kwa makusudi wahusika wakuu wa hadithi hiyo. Hivyo basi, hii ni mojawapo ya sifa bora za kisanaa za Qur'ani katika usimulizi wa hadithi.

Since the reference to Solomon began by mentioning the jinn, humans and birds, as well as highlighting the importance of knowledge, the story gives roles to all three aspects of creation, thus showing the value of knowledge. It is as if the opening verses deliberately identify the key actors in the story. This, then, is one of the Qur’ān’s finer artistic features in storytelling.

Kama ilivyosimuliwa katika sura hii, hadithi inaonyesha sifa binafsi na za kipekee za wahusika wakuu: Sulemani, malkia, hudhudi na washauri wa malkia. Pia inaonyesha miitikio tofauti ya wahusika hawa katika hali mbalimbali zilizowasilishwa.

As told in the sūrah, the story paints the personal and distinctive features of the main characters: Solomon, the queen, the hoopoe and the queen’s courtiers. It portrays the different reactions from these characters in the various situations presented.

Onyesho la kwanza linaanza na gwaride la kijeshi, baada ya msafara kupita bonde la chungu.

The first scene begins with the military parade, after the procession has passed the valley of the ants:

Aliwakagua ndege, akasema: "Mbona sioni hudhud? Je, yumo miongoni mwa wasiokuwepo?" "Hakika nitamuadhibu adhabu kali, au nitamchinja, isipokuwa atanilete hoja iliyo wazi."

Sulemani hahukumu jambo hilo kwa haraka. Hafurahii sana habari alizoletewa na hudhudi. Anataka kuwa na uhakika kabla ya kuchukua hatua yoyote. Hii ndiyo njia inayostahili kufuatwa na nabii mwadilifu na mfalme mwenye hekima.

Solomon does not judge the matter hastily. He is not too thrilled with the news brought by the hoopoe. He wants to be sure before taking any action. This is the appropriate course to follow by a fair prophet and a wise king:

Akasema [Sulemani]: Tutaona kama umesema kweli au wewe ni mwongo. Nenda nayo barua hii yangu, uwapelekee; kisha ujiondoe mbali nao, kisha uone watakachojibu.

Said [Solomon]: We shall see whether you have told the truth or you are a liar. Go with this my letter and deliver it to them; and then draw back from them, and see what answer they return. (Verses 27-28)

Kwa wakati huu yaliyomo katika barua hayafichuliwi. Yanaachwa hadi itakapowasilishwa, wakati shauku iko juu kabisa.

At this point the contents of the letter are not revealed. They are left until it is delivered when interest is at its highest.

Mapazia yamevutwa hapa. Yanapoinuliwa tena, tunajikuta mbele ya Malkia wa Sheba, baada ya barua kumfikia. Yuko katika mashauriano na washauri wake:

The curtains are drawn here. When they are lifted again, we are in the presence of the Queen of Sheba, after the letter has been delivered to her. She is in consultation with her advisers:

[Malkia wa Sheba] alisema: Jueni, enyi wakuu wangu, kwamba barua yenye heshima imenifikia. Ni kutoka kwa Sulemani, na inasomeka hivi: "Kwa jina la Mwenyezi Mungu, Mwingi wa Rehema, Mwenye Kurehemu: Msijikweze juu yangu, bali njooni kwangu mkinyenyekea [kwa Mwenyezi Mungu]."(Aya 29-31)

[The Queen of Sheba] said: Know, my nobles, that a worthy letter has been delivered to me. It is from Solomon, and it reads, ‘In the name of God, the Most Merciful, the Beneficent: Do not exalt yourselves against me, but come to me in submission [to God].’(Verses 29-31)

Anapomwambia wahudumu wake habari ya barua hiyo, tunapata picha kwamba huenda hakujua barua hiyo ilifikishwaje au na nani. Anatumia sauti ya kutendewa (passive) anapoeleza kufikishwa kwake. Lau angejua kwamba ndege hudhud ndiye aliyeipeleka, kama tafsiri fulani za Qur'ani zinavyopendekeza, hakika angeeleza jambo hilo kuwa tukio la ajabu na la kustaajabisha. Hata hivyo, anaiita barua hiyo "yenye heshima", iwe kwa sababu ya umbo lake, muonekano wake, muhuri uliopo juu yake, au kwa sababu ya maudhui yake, ambayo anayaeleza kwa washauri wake: "Ni kutoka kwa Sulaiman, na inasema: 'Kwa jina la Mungu, Mwingi wa Rehema, Mwenye kurehemu: Msijikweze juu yangu, bali njooni kwangu mkiwa wanyenyekevu [kwa Mungu].'" (Aya 30-31) Yeye hakuabudu Mungu, lakini eneo lote lilikuwa likimjua Sulaiman na hadhi yake. Zaidi ya hayo, lugha ya barua ilikuwa wazi, yenye uamuzi na iliyolenga moja kwa moja kwenye hoja.

Tunaona sasa Sulaiman akitambua kikamilifu kwamba jibu lake litamaliza jambo lake na malkia, ambaye alitambua kwamba hana nia ya kugombana. Kwa hakika, alihisi kwamba huenda angeitikia mwito wake. Sura hii, hata hivyo, haitaji jinsi wajumbe wake walivyorudi, walichomwambia, na jinsi alivyofanya uamuzi wake. Kuna pengo hapa, lakini tunajifunza kutokana na yale yanayofuata kwamba alipanga kwenda kwa Sulaiman, na kwamba yeye alitambua nia yake. Hivyo, anajadiliana na makamanda wake jinsi ya kumletea kiti chake cha enzi ambacho alikiacha kikilindwa vizuri katika jumba lake:

We now see Solomon fully aware that his answer will settle the matter with the queen, whom he realized had no wish for conflict. Indeed, he felt that she was likely to respond to his call. The sūrah, however, does not mention how her envoys returned, what they said to her, and how she made up her mind. There is a gap here, but we learn from what comes afterwards that she planned to go to Solomon, and that he was aware of her intention. Hence, he discusses with his commanders how to bring him her throne which she had left well guarded in her palace:

Suleiman alisema: "Enyi wakuu, ni nani kati yenu atakayeniletea kiti chake cha enzi kabla hawajanijia wakiwa wanyenyekevu?" Akasema mmoja wa Ifriti katika majini: "Nitakuletea kabla hujainuka kutoka mahali pako. Hakika mimi ni mwenye nguvu za kutosha kufanya hivyo, na ni mwaminifu." Lakini yule aliyekuwa na elimu ya kina ya Kitabu akasema: "Nitakuletea ndani ya kufumba na kufumbua jicho lako."

Solomon said: “Which of you, nobles, can bring me her throne before they come to me in submission?’ Said an afreet of the jinn: I shall bring it to you before you rise from your position. I am powerful enough to do it, and worthy of trust.’ But the one who was deeply versed in the Book said: I shall bring it to you within the twinkling of your eye.’ (Verses 38-40)

Je, lengo la Sulemani lilikuwa nini hasa kuleta kiti chake kabla yeye hajafika na kutangaza kujisalimisha kwake kwa Mungu? Huenda alitaka kumwonyesha baadhi ya vipengele vya nguvu kuu iliyowekwa chini ya amri yake. Hili lingeweza kumshinda moyo na kumshawishi kuamini kwa Mungu.

What was Solomon’s objective behind bringing her throne before she arrived and declared her submission to God? Most probably he wanted to show her some aspect of the superior power placed at his command. This was likely to win her heart and influence her to believe in God.

Ifrit mmoja miongoni mwa majini alimtolea ahadi ya kumletea kiti cha enzi kabla hajamaliza kikao alichokuwa amekaa. Inasimuliwa kuwa alikaa tangu asubuhi hadi adhuhuri akiamua mashauri yaliyowasilishwa kwake. Inavyoonekana, Sulemani aliona kuwa huo ni muda mrefu mno wa kungoja. Kwa hiyo, mtu mmoja "aliyekuwa na elimu kubwa ya Kitabu" alijitolea kukileta kwa kufumba na kufumbua jicho. Sura haitaji jina la mtu huyo, wala haisemi ni kitabu gani alichokuwa nacho. Hata hivyo, tunafahamu kwamba alikuwa mwamini aliyekuwa na uhusiano wa karibu na Mwenyezi Mungu, na alikuwa na siri fulani ya kiungu iliyomwezesha kutumia sehemu ya nguvu kubwa inayovuka vizuizi na umbali. Jambo hili wakati mwingine hutokea kwa baadhi ya watu wenye imani thabiti sana. Hakuna maelezo yanayotolewa kwake, kwa sababu linapita yale yanayofahamika kwa watu. Hayo ndiyo yote tunayoweza kusema bila kuingia katika ulimwengu wa hadithi za kubuni na ushirikina.

Sasa Sulaiman anaendelea kuandaa mshangao kwa Malkia wa Sheba ambaye alitarajia angewasili hivi karibuni: "Akasema: Badilisheni umbo la kiti chake cha enzi; tuone kama atakitambua, au atakuwa miongoni mwa wasioongoka." (Aya ya 41) Alitaka sifa zake maalum za kiti cha enzi zibadilishwe, ili kupima akili yake na umakini wake. Je, angeweza kukitambua, au mabadiliko hayo yangemchanganya hadi asiweze kukiona?

Now Solomon continues preparing some surprises for the Queen of Sheba whom he expected would arrive shortly: “He [then] said: Alter the appearance of her throne: let us see whether she will be able to recognize it, or she will remain unguided.” (Verse 41) He wanted the distinctive features of her throne to be changed, so as to gauge her intelligence and alertness. Would she be able to recognize it, or would the change confuse her such that she could not see it?

Labda Suleimani alitaka kujaribu uwepo wake wa akili na mwitikio wake wakati wa mshangao alipoona kiti cha enzi. Kwa hiyo, tunapewa picha ya malkia pamoja na Suleimani: “Basi alipofika, aliulizwa: ‘Je, kiti chako cha enzi ni kama hiki?’ Akasema: ‘Ni kama kwamba ndicho hicho.’” (Aya ya 42) Hili lilikuwa mshtuko kwa malkia. Asingeweza kamwe kufikiri kwamba kiti cha enzi alichokuwa akikitazama ni chake mwenyewe. Alikiacha katika nchi yake, mahali kilipolindwa vizuri. Ni nini kingeweza kukileta Yerusalemu, mji mkuu wa Suleimani? Ni nani angeweza kukileta, na kwa namna gani? Lakini aliweza kuona kwamba ni chake, licha ya mabadiliko yaliyofanywa. Je, aikatae hili kwa msingi wa hali halisi ilivyo, au aseme kwamba ni chake, akizingatia mfanano wote? Jibu lake lilikuwa la busara na la werevu: “Ni kama kwamba ndicho hicho.” (Aya ya 42) Hakukataa wala kuthibitisha. Kwa kweli jibu lake linaonyesha akili kali na uwepo wa akili wa haraka.

Perhaps Solomon wanted to test her presence of mind and her reaction at the point of surprise as she saw the throne. Therefore, we are presented with a picture of the queen with Solomon: “So when she arrived, she was asked: ‘Is your throne like this?’ She answered: “It looks as though it were the same.’“ (Verse 42) This was a shock for the queen. She could have never thought it possible that the throne she was looking at was her own. She had left it in her own country, where it was well guarded. What could bring it to Jerusalem, Solomon’s capital? Who could bring it and how? Yet she could see that it was hers, despite the alterations. Should she deny this on the basis of the realities of the situation, or should she say that it was hers, considering all the similarities? Her answer was thoughtful and clever: “It looks as though it were the same.” (Verse 42) She neither denied nor confirmed it. In fact her answer is indicative of a sharp intelligence and quick presence of mind.

Tuna ushahidi mwingine wa pengo linaloonyesha kwamba alijulishwa kuhusu mshangao huo na siri yake. Kwa kujibu, alisema kwamba tayari alikuwa amejiweka tayari kujisalimisha kwa Mungu tangu wakati alipoamua kumwendea Sulemani baada ya kukataa zawadi yake: "Tulipewa elimu kabla yake, nasi tukajisalimisha." (Aya ya 42)