The Process of Political Thought Between Solomon and the Queen of Sheba
Two Political Models in a Single Story
By Captain Mohammed Hassan Al-Taher
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Political thought does not begin in the palace; it begins with the question of existence itself—from nonexistence to the state. This is why the opening verse of Surah Al-Insan states:
“Has there [not] come upon man a period of time when he was not a thing [even] mentioned?” (Qur’an 76:1)
This is the starting point of every political philosophy.
Human beings once were nothing mentioned, then came into existence, and eventually became responsible for thinking.
At its core, thought is the intellectual process of reflecting on what is known in order to arrive at what is unknown. It is not merely information; it is a process.
This process oscillates between two poles:
1. Idealist Thinking
It begins with the question of how the world ought to be.
It envisions an ideal society and then evaluates reality against that vision.
2. Realist Thinking
It begins with the world as it actually is.
It examines power relations and available resources before determining what is achievable.
Every great political system represents a marriage between these two approaches within the political spectrum.
Idealism without realism is an illusion, while realism without idealism is a form of moral decline.
Here, we enter the political spectrum, which must not be understood merely as a division between the political right and left. Rather, it extends between two existential poles:
Absolute individual rule, in which the ruler believes that he possesses the ultimate ideal truth.
Absolute collective rule, which becomes immersed in the realities of competing interests.
Between these two extremes lies the equation that governs political thought along the continuum of existence and consciousness, represented by the models of Solomon and the Queen of Sheba.
In their story, we witness the entire political spectrum moving through a continuum of changing variables, both dependent and independent, in a reciprocal interaction between becoming and the ongoing process of existence.
First: Existence and Consciousness
The Qur’an presents the equation of human existence in two surahs. Allah Almighty says:
“Does man not remember that We created him before, while he was nothing?” (Qur’an 19:67)
And He says:
“Indeed, We created man from a sperm-drop mixture that We may test him; and We made him hearing and seeing.” (Qur’an 76:2)
Human beings were created from nothing and formed from a weak, mixed drop. Yet they were endowed with two powerful faculties: hearing and sight.
These represent the ability to receive information, perceive it, and analyze it.
From this perspective, we can understand the first equation:
The Existing = The Nonexistent % (Human Being × Reality)
The existence of a state or the emergence of a political decision does not happen in a vacuum. Rather, it results from the relationship between:
What does not yet exist: the idea, the dream, or the project.
What human beings do within their actual circumstances.
The state, therefore, is the transformation of what does not yet exist into something that exists, through the interaction of human agency with reality.
Solomon possessed possibilities that were beyond the ordinary realm of human experience:
A kingdom unlike any granted to anyone after him.
The ability to understand the language of birds.
The subjugation of the wind.
Yet he did not remain confined to the realm of the extraordinary. He translated his capabilities into practical reality:
He built structures and sanctuaries.
He organized his army.
He dispatched messages.
This is where consciousness emerges as a forward-looking process capable of penetrating the veils of a troubled reality and envisioning possibilities that emerge beyond the clouds.
Such consciousness enables human beings to perceive and understand, leading us to the second equation:
Perception = The Unconscious % (Consciousness × Reality)
Human beings are not merely flesh and blood; they are also beings capable of perception.
Perception itself can be understood as the result of the relationship between:
The unconscious: instincts, fear, greed, and myths.
The interaction between consciousness and reality.
When consciousness is weak or reality is distorted, the unconscious gains the upper hand.
This is what characterized the situation in Sheba, where the people worshipped the sun and collective unconscious influences prevailed. This imbalance called for a complementary model capable of restoring equilibrium.
Thus, two political models emerge within a single story.
Second: The Political Model of the Queen of Sheba — Consultation and Realpolitik
In Surah An-Naml, the Qur’an presents a profound political dialogue embodied in the model of the Queen of Sheba, whose approach reflects two essential principles:
Consultative decision-making.
A pragmatic understanding of political reality.
The Qur’an records her words:
“She said, ‘O eminent ones, advise me in my affair. I would not decide a matter until you witness [for] me.’” (Qur’an 27:32)
Here is a queen ruling within a monarchical system, yet she establishes a principle associated with consultation and collective deliberation.
She does not say, “I have decided.” Instead, she says, “Advise me.”
When Solomon’s letter reached her, she did not allow emotional considerations of honor and prestige to dictate her response, nor did she choose war merely to defend royal pride.
Instead, she demonstrated a pragmatic understanding of political consequences when she declared:
“Indeed, when kings enter a city, they ruin it.” (Qur’an 27:34)
This was a remarkably realistic assessment of the balance of power.
She understood that she was facing a formidable force and therefore sought a solution rather than an immediate confrontation.
A rigid conception of justice might have demanded that she fight to defend her sovereignty at any cost.
A solution-oriented approach, however, suggested another path:
Send a gift.
Test Solomon’s intentions.
Spare her people the devastation of war.
This represents the far realist end of the political spectrum: a form of pragmatism concerned with preserving the state and protecting its people.
Third: Solomon’s Political Model — Principle and Idealism
In contrast, Solomon represented a model grounded in divine legitimacy, combining principled leadership with an ideal vision of political and moral order.
Solomon was not an ordinary king; he was a prophet endowed with divine authority.
His response to the gift sent by the Queen of Sheba represents the height of principle-driven thinking.
The Qur’an records his reply:
“Do you provide me with wealth? What Allah has given me is better than what He has given you.” (Qur’an 27:36)
He would not bargain away his principles.
Monotheism was not a commodity to be traded in the marketplace of politics.
Here, two central dimensions of his leadership become apparent:
Moral conviction.
Justice.
For Solomon, justice was not merely a compromise between competing interests. It meant placing everything in its proper position and affirming that none should be worshipped except Allah.
Yet Solomon was not an impractical idealist lost in abstract visions. He was also highly pragmatic in the means he employed.
His methods included:
Intelligence gathering: through the hoopoe, which brought him information about the people of Sheba.
Psychological pressure: reflected in his warning that he would approach them with forces they could not withstand.
Symbolic and persuasive power: demonstrated through the polished palace floor made of glass, which challenged the Queen’s assumptions and prompted her to reconsider her understanding of reality.
Thus, Solomon combined the clarity of principle with the strategic use of power.
His leadership illustrates that idealism and realism need not be mutually exclusive. They can reinforce one another when guided by a clear moral purpose.
Fourth: The Convergence of the Two Models — Toward a Balanced Political Vision
The encounter between Solomon and the Queen of Sheba culminated in a convergence of the two approaches within a more balanced political vision.
Solomon moved beyond idealism understood as an abstract vision and pursued a practical outcome.
He did not destroy Sheba; instead, he sought to bring its people toward a new understanding.
Meanwhile, the Queen of Sheba moved beyond pragmatic calculations of power and political survival toward the ideal of monotheistic faith.
The Qur’an records her declaration:
“And I submit with Solomon to Allah, Lord of the worlds.” (Qur’an 27:44)
This convergence illustrates four complementary dimensions of mature political thought:
1. The Logic of Fairness
It says: Understand your opponent.
2. The Logic of Ethics
It says: Do not sell your principles.
3. The Logic of Justice
It says: Place the truth where it belongs.
4. The Logic of Solutions
It says: Make the truth possible to live by.
When these dimensions work together, political leadership moves beyond the narrow pursuit of domination and toward a transformation that can reshape society and its collective consciousness.
The outcome of the encounter was not presented simply as a military conquest, but as a transformation in understanding and belief.
Solomon did not come merely to seize the Queen’s throne; his mission was to transform her understanding and call her toward a different conception of truth.
Conclusion: Politics as the Transformation of Possibility into Reality
The story of Solomon and the Queen of Sheba offers a profound reflection on the relationship between idealism and realism, principle and pragmatism, and individual leadership and consultation.
The Queen of Sheba demonstrates the importance of understanding reality, evaluating the balance of power, consulting others, and seeking solutions that protect people from the consequences of destructive conflict.
Solomon demonstrates that effective leadership requires more than material power. It also requires a guiding principle, a clear moral purpose, and the ability to translate an ideal vision into practical action.
Their encounter suggests that mature political thought does not reside entirely at either extreme of the political spectrum. Rather, it emerges through a dynamic relationship between moral vision and practical judgment.
Fairness requires understanding the other side. Ethics requires fidelity to principle. Justice requires recognizing what is right. And effective solutions require translating those values into a reality that people can inhabit.
In its highest form, therefore, politics is not merely a struggle over what already exists. It is the transformation of what does not yet exist into a reality worthy of the human being: one endowed with hearing and sight, created to be tested, and entrusted with the responsibility to choose.
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