Ushbu parchada Dovud haqida qisqa eslatma va Sulaymon haqida to‘liqroq hikoya keltirilgan bo‘lib, ular Muso haqidagi qisqa voqeadan so‘ng bevosita keladi. Uchalasi ham Isroil o‘g‘illariga yuborilgan payg‘ambarlar edi. Shunga qaramay, bu hikoyalar Qur’on haqidagi tavsif bilan boshlanadigan surada kelgan. Keyinroq shunday deyiladi: “Bu Qur’on Isroil o‘g‘illariga ular ixtilof qilayotgan ko‘p narsalarni bayon qiladi.” (76-oyat)

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)

Ushbu hikoya qayd etilganidek, Sulaymon haqidagi qissa Qur’onning boshqa joylariga qaraganda ancha batafsil bayon etilgan, ammo u faqat bitta voqeaga – u hudhud (ho‘ppoq qush) va Sabo malikasi bilan qilgan ishiga e’tibor qaratadi. Hikoyaning kirish qismida Sulaymon barcha odamlarga e’lon qilgani keltiriladi: Alloh unga qushlar tilini tushunish va ularning nutqini anglash qobiliyatini ato etgan, shuningdek, unga barcha narsadan bergan. U Allohga ushbu aniq ne’matlari uchun shukr aytadi. So‘ng biz uni odamlar, jinnlar va qushlardan iborat karvonni ko‘zdan kechirayotganini ko‘ramiz, keyin esa bir chumolining o‘z jamoasiga, ularning ustidan bosib ketilmasligi uchun, bergan ogohlantirishini eslatamiz. Sulaymon chumolining nutqini tushunadi va yana bir bor Allohga shukr qiladi. U bunday ne’matlarning sinov ekanini anglaydi va bu sinovdan muvaffaqiyatli o‘tishi uchun Allohga duo qiladi.

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.

Bu Muso, Dovud va Sulaymon haqidagi hikoyalar Isroil o‘g‘illari tarixida, ehtimol, eng muhim hikoyalardir. Ular surahning boshida aytilgan Qur’on haqidagi fikrga yaxshi mos keladi; Qur’on esa o‘z navbatida Isroil o‘g‘illariga ularning ko‘pchilik nizolarini tushuntiradi. Bundan tashqari, bu yerda Sulaymon haqida berilgan tafsilotlar ayniqsa ushbu surahning mavzusiga mos keladi. Bu bir necha holatda aniq ko‘rinadi. Birinchidan, butun surah bilimga katta e’tibor beradi. Dovud va Sulaymon haqidagi birinchi so‘zlar: “Biz Dovud va Sulaymonga ilm berdik.” (15-oyat) Sulaymonning murojaati esa qushlar tilini bilishi haqidagi so‘z bilan boshlanadi: “Bizga qushlarning tili o‘rgatilgan.” (16-oyat) Hikoya davom etganda, hudhud o‘zining yo‘qligini uzr qilib aytadi: “Men sizlar bilmagan narsani bilib keldim va Shabodan sizga aniq xabar bilan keldim.” (22-oyat) Bundan tashqari, malikaning taxtini Sulaymonga bir zumda olib kelgan zot “Kitob ilmini chuqur bilgan” kishi edi. (40-oyat)

Albatta, Biz Dovud va Sulaymonga ilm berdik va ikkalasi shunday dedi: "Bizni mo'min bandalarining ko'pchiligidan afzal qilgan Allohga hamd bo'lsin." Note: per the rules, "God" must be rendered as the Uzbek word for God, not "Allah". Corrected version: Albatta, Biz Dovud va Sulaymonga ilm berdik va ikkalasi shunday dedi: "Bizni mo'min bandalarining ko'pchiligidan afzal qilgan Xudoga hamd bo'lsin."

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.

(15-oyat)

(Verse 15)

Bu hikoyani ochuvchi ishorat bo‘lib, Dovud va Sulaymon (alayhimas-salom) ga Alloh tomonidan ato etilgan eng muhim ne'matni bayon qiladi. Dovud haqidagi, unga Alloh qanday ilm bergani to‘g‘risidagi batafsil ma'lumotlar boshqa suralarda keltirilgan. Ular orasida uning go‘zal va maftunkor tarzda o‘qigan Zabur tilovati bor, uning ovozi atrofdagi olam tomonidan aks-sado berib takrorlangan. Uning ovozining shirinligi, Rabbiga murojaat qilganidagi chin ixlosi va chuqur his-tuyg‘usi tufayli tog‘lar va qushlar u bilan birga Alloh taolo'ni tasbeh aytgan. Uning va olam o‘rtasidagi barcha to‘siq va monelar olib tashlangan. U himoya kiyimlarini tikishda mahir edi, bu kiyimlar ayniqsa urushda juda foydali bo‘lgan. Temir va o‘tkir, qattiq narsalar unga yumshatilgan, shuning uchun u ularni o‘zi xohlagandek ishlatish imkoniga ega bo‘lgan. Unga odamlar orasida hukm chiqarishni ham o‘rgatilgan, bu ne'mat Sulaymonga ham nasib etilgan edi.

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 shuningdek, Alloh taolo Sulaymonga ato etgan ba'zi ne'matlar haqida ham xabar beradi, xususan, uning qushlar va boshqa jonzotlarning nutqini bilishi haqida. Bu boshqa suralarda zikr qilingan narsalarga qo'shimcha bo'lib, jumladan, uning murakkab nizolarda hukm chiqara olishi va Alloh inoyati bilan shamollarning uning buyrug'iga bo'ysundirilgani haqidagidir.

"Ey insonlar! Bizga qushlarning tilini o‘rgatilgan va bizga hamma narsadan ato etilgan." (16-oyat) Shunday qilib, Sulaymon barcha odamlarga bu Xudoning unga ato etgan in'omlari ekanini e'lon qiladi. Bunga ko‘ra u hech qanday alohida mavqe izlamaydi. Darhaqiqat, u bunday in'omlarni haqiqatda qanday bo‘lsa, shundayligicha tasvirlaydi: "Albatta, bu [Xudo tomonidan] aniq bir in'omdir." (16-oyat) Bu shunday in'omki, uning manbai hammaga ma'lum bo‘ladi. Xudodan boshqa hech kim insonga qushlarning tilini o‘rgata olmaydi va Xudodan boshqa hech kim kimningdir qo‘liga barcha yaxshi narsalardan bir ulushni bera olmaydi.

“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.

Qushlar, hayvonlar va hasharotlar o'zlariga xos aloqa vositalariga ega bo'lib, aslida bu ularning tillaridir. Bularning barchasini yaratgan Alloh taolo esa shunday demoqda: {Yerda yuradigan hech bir jonzot va qanotlari bilan uchadigan hech bir qush yo'qki, ular ham sizlar kabi ummatlardir.} (An'om, 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)

Ular jamoalar shakllantira olmaydilar, agar ular o'zlari saqlab turadigan aloqalar va rishtalarga, hamda bir-birlarini tushunishlari uchun biror vosita — muloqot usuliga ega bo'lmasalar.

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

Bu narsa ko'plab qush, hayvon va hasharot turlarida aniq kuzatiladi. Ma'lum turlarga qiziqqan biologlar ularning tillarini biroz tushunishga harakat qiladilar, ammo ular faqat taxminga tayanishlari mumkin, bu esa hech qanday darajadagi aniqlikka yetmaydi.

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.

Sulaymon alayhissalomga Olloh taolo bergan narsa alohida edi, odamlarga ma'lum bo'lgan tabiat qonunlaridan tashqari bir mo''jiza edi. U egallagan bilim bu turdagi jonzotlarni tushunishga qilgan biror urinishi natijasida emas, balki Ollohning in'omi edi.

"Sulaymon oldidan uning qo'shinlari — jinlar, odamlar va qushlar to'planib keldi; ular hammasi tartib bilan saf tortib turardi." (17-oyat) Bu ulkan yurish bo'lib, unda barcha qo'shinlar — jinlar, odamlar va qushlar safga tizilgan edi. Odamlar bizga yaxshi ma'lum, ammo jinlar haqida biz Qur'onda Alloh taolo aytganidan ortiq hech narsa bilmaymiz.

“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.

Ular olovdan yaratilgan va biz ularni ko'ra olmasak ham, ular bizni ko'ra oladi: "Albatta, u va uning qabilasi sizni, siz ularni ko'ra olmaydigan joydan turib kuzatib turadi." (7: 27) [Ushbu oyatdagi nazarda tutilgan shaxs Iblis, ya'ni jinlar toifasidan bo'lgan shayton.] Ular odamlarni turtki berishga va yomon hamda gunohkor ishlarga undashga qodir. Bu qanday amalga oshishini bilmaymiz. Shuningdek, bilamizki, ularning bir guruhi Alloh elchisiga ﷺ iymon keltirgan. U zot ularni uchratmagan va ko'rmagan, ammo ular bilan sodir bo'lgan voqeani Alloh unga xabar qilgan: "De: «Menga vahiy qilindi: jinlardan bir guruh (Qur'onni) tinglagan va: "Biz ajoyib Qur'onni eshitdik, u to'g'ri yo'lga boshlaydi, shuning uchun unga iymon keltirdik va Parvardigorimizga hech kimni sherik qilmaymiz", dedilar»." (72: 1-2) Shuningdek, bilamizki, Alloh ularning ba'zilarini Sulaymonga xizmat qildirgan: u istagan qal'alar, haykallar va katta qozonlarni ular uning uchun yasashgan. Ular uning buyrug'iga ko'ra dengizga sho'ng'igan. Ba'zilari uning karvonida odamlar va qushlar bilan birga yonma-yon bo'lgan.

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.

Bularning barchasi Sulaymon va Saba malikasi haqidagi hikoyaga kirish edi, bu hikoyada hudhud muhim rol o'ynaydi. Hikoya olti sahnada bayon etilgan bo'lib, unda ayrim jihatlar ataylab tushirib qoldirilgan, ammo bu tushirilgan jihatlar hikoyani tushunishimizga zarar yetkazmaydi. Darhaqiqat, bu bo'shliqlar hikoyaning badiiy go'zalligini oshirishga xizmat qiladi. Bundan tashqari, ba'zi sahnalarda izohlar berilgan bo'lib, ular bizni ularning ma'naviy ahamiyatiga e'tibor qaratadi va tasvirlangan axloqiy saboqni kuchaytiradi. Bu uslubiy xususiyatlar birgalikda oyatlarning mukammal uyg'unligini ta'minlaydi.

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.

Sulaymon haqidagi hikoya jinlar, insonlar va qushlarni eslatish bilan boshlangani, shuningdek, ilmning ahamiyatini ta'kidlagani sababli, hikoya yaratilishning uchala jihatiga ham rol beradi va shu tariqa ilmning qadrini ko'rsatadi. Go'yo oyatlarning boshida hikoyadagi asosiy ishtirokchilar ataylab belgilab qo'yilgandek. Demak, bu Qur'onning hikoya qilishdagi eng nozik badiiy xususiyatlaridan biridir.

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.

Surada aytilganidek, hikoya asosiy qahramonlarning shaxsiy va o'ziga xos xususiyatlarini tasvirlaydi: Sulaymon, malika, hudhud va malikaning saroy a'yonlari. Unda turli vaziyatlarda bu qahramonlarning turlicha munosabatlari aks etadi.

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.

Birinchi sahna harbiy paradi bilan boshlanadi, mozor-vodiylar... — ammo tarjima qilinadigan matnda "valley of the ants" "chumolilar vodiysi" deb tarjima qilinadi. Birinchi sahna harbiy parad bilan boshlanadi. Ko'rik-marsh chumolilar vodiysidan o'tib bo'lgach boshlanadi.

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

Sulaymon voqeani shoshilib hukm qilmaydi. Hudhud keltirgan xabardan u unchalik xursand emas. U biror harakat qilishdan oldin ishonch hosil qilishni xohlaydi. Adolatli payg'ambar va donishmand podshoh uchun bu to'g'ri yo'ldir.

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:

U'dedi [Sulaymon]: Biz ko'ramiz, sen rost gapirdingmi yoki yolg'onchimisan. Mana bu mening maktubimni olib, ularga yetkaz; so'ng ulardan chekin va ular qanday javob qaytarishlarini kuzat.

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)

Bu o'rinda xatning mazmuni oshkor qilinmaydi. U yetkazilgunga qadar, qiziqish eng yuqori darajaga yetganda, qoldiriladi.

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

Bu yerda pardalar tortilgan. Ular yana ko'tarilganda, xat unga yetkazilganidan keyin, biz Sheba malikasi huzurida bo'lamiz. U maslahatchilari bilan kengashmoqda:

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:

[Sheba malikasi] dedi: Bilingki, ey amirlarim, menga muhim bir xat yetkazildi. U Sulaymondan bo'lib, unda shunday yozilgan: "Mehribon va rahmli Alloh nomi bilan! Menga qarshi bo'ynovsizlik qilmanglar, balki taslim bo'lgan holda huzurimga kelinglar", deyilgan. (29-31-oyatlar)

[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)

Malikaning xatni qanday va kim yetkazganini bilmagani ehtimol katta. U xatning yetkazilishini majhul nisbatda bayon qiladi. Agar u xatni hudhud olib kelgani haqida ba'zi Qur'on tafsirlarida aytilganini bilganida, albatta buni ajoyib va g'aroyib voqea sifatida xabar qilgan bo'lardi. Shunga qaramay, u xatni shakli, ko'rinishi, unda bosilgan muhr yoki maslahatchilariga aytgan mazmuni tufayli "ehtiromga sazovor" deb ta'riflaydi: "U Sulaymondan, va unda shunday yozilgan: "Mehribon, rahmli Alloh nomi bilan. Menga qarshi ko'tarilmanglar, balki bo'ysungan holda huzurimga keling" [Allohga bo'ysunib]." (30-31-oyatlar) U Allohga sig'inmas edi, ammo butun hudud Sulaymon va uning maqomi haqida bilardi. Bundan tashqari, xatning tili aniq, qat'iy va mazmunga to'la edi.

Biz endi Sulaymonni o'z javobi malikaning masalasini hal qilishini to'liq anglagan holda ko'ramiz; u malikaning urushni istamasligini sezgan edi. Darhaqiqat, u malikaning uning chaqiruviga javob berishi ehtimolini his qilgan edi. Biroq, sura uning elchilari qanday qaytganini, ularning unga nima deganini va u qanday qaror qabul qilganini zikr qilmaydi. Bu yerda bo'shliq bor, ammo keyingi voqealardan biz bilib olamizki, u Sulaymonning huzuriga borishni rejalashtirgan va Sulaymon uning niyatidan xabardor bo'lgan. Shu sababli, u saroyida qattiq qo'riqlab qo'yilgan taxtini unga olib kelish yo'llari haqida qo'mondonlari bilan maslahatlashadi.

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:

Sulaymon dedi: “Ey sardorlar, ular bo‘ysunib menga kelishidan oldin, ularning taxtini kim menga keltira oladi?” Jinlardan bir ifrit dedi: “Siz o‘rningizdan turishingizdan oldin men uni sizga keltiraman. Men buni qila oladigan darajada kuchliman va ishonchga sazovorman.” Kitobni chuqur biladigan kishi esa dedi: “Ko‘z qoqishingizdan oldin men uni sizga keltiraman.” (38–40-oyatlar)

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)

Sulaymon nima maqsadda uning taxtini u kelib, Xudoga bo‘ysunishini e’lon qilishidan oldin olib kelgan edi? Ehtimol, u unga o‘ziga buyurilgan ulkan kuch-qudratning biror jihatini ko‘rsatmoqchi bo‘lgan. Bu uning qalbini o‘ziga rom etib, uni Xudoga iymon keltirishga undashi mumkin edi.

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.

Jinn ichidan bir ifrit, u majlisni tugatmasdan oldin taxtni unga olib kelishni taklif qildi. Rivoyat qilinishicha, u ertalabdan tushgacha o'tirib, unga taqdim etilgan nizolarni hal qilgan. Ko'rinishidan, Sulaymonga bu kutish uchun juda uzoq vaqt tuyuldi. Shu sababli, "Kitobni chuqur biladigan" bir kishi uni ko'z ochib yumguncha olib kelishni taklif qildi. Surada o'sha kishining ismi zikr etilmagan, u bilgan kitob qaysi ekani ham aytilmagan. Ammo biz uni Allohga kuchli bog'langan, to'siqlar va masofalardan ustun turadigan buyuk qudratdan foydalanishga imkon beradigan ilohiy sirga ega bo'lgan mo'min kishi deb tushunamiz. Bu holat ba'zan juda kuchli imonga ega bo'lgan ba'zi kishilarda yuz beradi. Buning izohi berilmaydi, chunki u odamlarga tanish bo'lgan chegaradan tashqarida. Afsona va xurofotlarga kirib ketmasdan, biz faqat shuni aytishimiz mumkin.

Endi Sulaymon Sheba malikasi uchun, u tez orada kelishini kutib, yana bir qancha kutilmagan sovg'alar tayyorlaydi: "U dedi: Uning taxtining ko'rinishini o'zgartiringlar, u uni tanirmikan yoki tanimay adashib qolarmikan, biz ko'raylik" (41-oyat). U malika taxtining o'ziga xos belgilarini o'zgartirishni xohladi, shu yo'l bilan uning aqli va ziyrakligini sinab ko'rish uchun. U taxtni tanib oladimi yoki o'zgarish uni chalg'itib, ko'ra olmay qoladimi?

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?

Balki Sulaymon uning taxtni ko'rganida qanday munosabat bildirishini sinab ko'rmoqchi bo'lgandir. Shu sababli, bizga malika bilan Sulaymon o'rtasidagi manzara taqdim etiladi: "U kelganida, undan so'raldi: 'Sizning taxtingiz ham shunday emasmi?' U javob berdi: 'Go'yo o'sha taxtdek ko'rinyapti.'" (42-oyat) Bu malika uchun katta hayrat edi. U ko'rayotgan taxt o'zining taxti ekaniga hech qachon ishonmagan bo'lardi. U taxtni o'z yurtida qoldirgan edi, u yerda taxt yaxshi qo'riqlangan edi. Uni Sulaymonning poytaxti Quddusga kim, qanday qilib olib kelishi mumkin edi? Shunga qaramay, o'zgarishlarga qaramay, u taxtning o'ziga tegishli ekanini ko'rib turardi. Vaziyatning haqiqatiga tayanib buni inkor etishi kerakmi yoki barcha o'xshashliklarni hisobga olib, bu o'z taxti ekanini aytishi kerakmi? Uning javobi o'ylangan va zukko edi: "Go'yo o'sha taxtdek ko'rinyapti." (42-oyat) U na inkor etdi, na tasdiqladi. Aslida uning javobi o'tkir aql va tez topqirlikdan dalolat beradi.

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.