When she sensed their inclination towards fighting, she saw in her opinion the inclination towards reconciliation and beginning with what is better. She arranged her response, first refuting what they mentioned and showing them the error in it by saying, "Indeed, when kings enter a village by force and oppression, they corrupt it," meaning they destroy it. Therefore, they said about corruption: "the ruined place." They humiliate its noble ones, dishonor its dignitaries, and kill and capture. She reminded them of the consequences of war and the bad outcome of it, then she said, "And thus they do." She meant: this is their continuous and unchanging habit, for she was in the house of the ancient king, so she heard and saw such things. Then she mentioned after that the story of the gift and what she saw of sound opinion.

It is said that this is a confirmation from Allah of her words. Those who seek corruption in the land may relate to this verse and use it as evidence for themselves. Whoever permits what is forbidden has disbelieved. If he uses the Qur'an to justify it in a distorted manner, he has combined two acts of disbelief. "Sending to them with a gift," meaning sending messengers with a gift to negotiate with my king. "So I will see what he does based on that." It has been narrated that she sent five hundred boys dressed in the garments of maidens, adorned with bracelets and necklaces. The earrings [UNTRANSLATED-LATIN: qurt] were riders of horses covered with silk, adorned with gold-studded bridles and saddles, and five hundred maidens on [UNTRANSLATED-LATIN: ramak] in the guise of boys, and a thousand bricks of gold and silver, and a crown adorned with pearls and elevated rubies, and musk and amber, and indeed in it was a virgin pearl, and a crooked hole. She sent two men from the nobility of her people: Al-Mundhir ibn Amr and another of wisdom and intellect. She said: If he is a prophet, he will distinguish between the boys and the maidens, and the pearl will have a smooth hole, and he will thread a string through the bead. Then she said to Al-Mundhir: If he looks at you with an angry look, he is a king, so do not be intimidated, and if you see him with a pleasant face, he is a prophet. Then the hoopoe came and informed Solomon. He commanded the jinn to spread the bricks of gold and silver and laid them in a field before him, seven leagues long. They made a wall around the field, adorned with gold and silver. He commanded the finest animals on land and sea to be tied to the right and left of the field on the bricks. He commanded the offspring of the jinn, who are a large creation, to stand on the right and left. Then he sat on his throne with chairs on either side, and the devils lined up for leagues, and humans lined up for leagues, and the wild animals, beasts, insects, and birds likewise. When the people approached and looked, they were astonished, and they saw the animals defecating on the bricks, so their souls shrank back and they threw what they had. When they stood before him, he looked at them with a cheerful face and said: What is behind you? He said: Is it the truth? And Gabriel informed him of what was in it, saying to them: Indeed, it contains such and such. Then he commanded the termite to take a hair and penetrate it, so it made its sustenance in the tree. And it took a white worm in its mouth and penetrated it, so it made its sustenance in the fruits. He called for water, and the maiden would take the water in her hand and place it in the other, then strike her face with it, and the boy would do the same. Then he returned the gift and said to Al-Mundhir: Return to them. She said: He is a prophet, and we have no strength against him. So she looked at him with twelve thousand men, under each man were thousands. And in the recitation of Ibn Mas'ud, may Allah be pleased with him: When they came, "Do you aid me?" It was recited by omitting the 'ya' and relying on the kasra and by merging, as in the saying: "Do you argue with me?" And the plural is: "Do you aid me?" The gift:

The name of the Mahdi is like the name of the giver, so it is added to the Mahdi and the one to whom he is guided. You say, "This is the gift of so-and-so," meaning: it is that which he has given or was given to him, and the one added here is the one to whom he is guided. The meaning is: What I have is better than what you have. That is because Allah has granted me the religion that has the greatest share and the widest wealth, and He has given me from this world what cannot be increased upon. So how can someone like me be pleased to be supported with wealth and to negotiate with it? Rather, you are a people who know only the apparent aspects of this worldly life, and that is why you rejoice in what you are given and what is gifted to you, because that is the limit of your ambition, while my state is contrary to your state. I am not pleased with anything from you nor do I rejoice in it except with faith and abandoning Magianism. If you say: What is the difference between saying, "Do you support me with wealth while I am richer than you?" and saying it with 'fa'? I say: If you say it with 'wa', you have made your interlocutor aware of my increase over him in wealth and affluence, and yet he supports me with wealth. If you say it with 'fa', you have made your interlocutor someone who is unaware of my state, so I inform him now of what I do not need his support for, as if I am saying to him: I disapprove of what you have done, for I am independent of it. And upon this, the saying, "What Allah has given me" is based. If you say: What is the reason for the shift? I say: Since he denied their support and explained the reason for his denial, he shifted from that to clarify the reason that led them to it: which is that they do not know the reason for pleasure or joy except that a portion of this world, which they know nothing else of, is gifted to them. It is permissible to make the gift added to the Mahdi, and the meaning would be: Rather, you are with your gift that you have given, rejoicing in a joy of boasting over kings, that you were able to gift something like it. It is also possible that it is an expression of rejection, as if he said: Rather, it is your right to take your gift and rejoice in it.