Surah 27. An-Naml, Ayah 34

In this context - as pointed out by all classical commentators - the term dukhul undoubtedly connotes "entering by force ('anwatan)", whether it be by armed invasion or by usurpation of political power from within the country. (The term muluk, lit., "kings", may be understood to denote also persons who, while not being "kings" in the conventional sense of this word, wrongfully seize and forcibly hold absolute power over their "subjects".)

Thus, the Queen of Sheba rules out force as a suitable method for dealing with Solomon Implied in her statement is the Qur'anic condemnation of all political power obtained through violence ('anwatan) inasmuch as it is bound to give rise to oppression, suffering and moral corruption.

The character of Queen Bilqis, as disclosed here, is that of a ruler enjoying great wealth and dignity, and the full confidence of her subjects. She does nothing without consulting her Council, and her Council are ready to carry out her commands in all things. Her people are manly, loyal, and contented, and ready to take the field against any enemy of their country. But their queen is prudent in policy, and is not willing to embroil her country in war. She has the discrimination to see that Solomon is not like ordinary kings who conquer by violence. Perhaps in her heart she has a ray of the divine light already, though her people are yet Pagans. She wishes to carry her people with her in whatever she does, because she is as loyal to them as they are to her. An exchange of presents would probably establish better relations between the two kingdoms. And perhaps she anticipates some spiritual understanding also, a hope which was afterwards realised. In Bilqis we have a picture of womanhood, gentle, prudent, and able to tame the wider passions of her subjects.