Let’s dive into the ayahs and tafsirs. https://twitter.com/aaolomi/status/1194698935962603523

Al-Naml 27:39-40

Some background and 3 main opinions on “the one possessing knowledge from the book”:

Previous thread with link to the source film “Solomon and the Queen”:
https://twitter.com/tafsirdoctor/status/1187088713471451136?s=21
And what follows is, of course, from Imam #Razi (my forthcoming translation including Surat al-Naml)...

RAZI: Concerning the verse One mighty jinn responded: the word ʿifrīt in the context of human beings denotes a wicked, reprehensible man who defiles (yaʿfiru) his peers. In the context of devils, it denotes the [most] wicked and rebellious ones.

In the phrase: ‘I can bring it to you before you rise from this council of yours’ the word maqām denotes Solomon’s audience (majlis), and this implies that there was a regular and known timing such that this statement could be made.

It is said that this was the audience in which he judged between people; or that in which he would address the people; and some said this gathering lasted until midday.

The phrase ‘I am quite strong’ refers to his ability to carry the throne, and ‘trustworthy’ means that he would being it without extracting any of its [jewels etc.].

Concerning the verse: But the one who had knowledge of the Scripture said… there are two points of investigation:

First point: there are two [main] opinions regarding this individual: some said it was an angel, and others said it was a human being.

Those who said it was an angel further differed: some said it was Gabriel (peace be upon him), and others said it was another angel sent by God to aid Solomon.

Those who said he was a human being also offered various opinions:
A.Ibn Masʿūd said that it was al-Khaḍir (peace be upon him).

B.The most established narration from Ibn ʿAbbās that he was called Āṣif b. Barkhiyā, a minister serving Solomon. He was a saintly man (ṣiddīq) who knew God’s greatest Name, and whenever he invoked it, his prayer would be answered.

C.Qatāda [merely] stated that it was a human being who knew God’s greatest Name.
D.[ʿAbd al-Raḥmān] b. Zayd stated that it was a righteous man who lived on an island at sea; he had come only that day to look upon Solomon.

E. That it was Solomon himself, addressing that same ʿifrīt who had [responded to his request]. Solomon wanted to display a miracle, so he first challenged them; then he showed the ʿifrīt that he was able to bring the throne faster than the ʿifrīt could manage.

There are various reasons to consider this last opinion the most likely one:
1.The [relative pronoun] alladhī has been coined to indicate a specific individual when one wishes to define him in terms of a known story [or description. In this context,]

the person known to possess knowledge of the scripture is Solomon (pbuh), so the phrase must refer back to him.

While it may well be said that Āṣif fit that description too, we say that Solomon – being a Prophet – was more knowledgeable of the scripture than he, so it is best interpreted as referring to Solomon.

2. Acquiring the throne so quickly indicates a lofty rank, so if this were to occur for Āṣif rather than Solomon, it would imply Āṣif’s superiority over Solomon, which is not possible.*

*[Sohaib's comment: superiority in one specific respect could be possible. Having Asif perform this does not necessarily mean that Solomon was unable. Indeed, having such powerful people in his service increases his rank.]

3. If Solomon needed Āṣif to perform this act, it would lessen his status in the eyes of the creation.

4. His statement, ‘This is by the grace of my Lord to test me whether I am grateful or ungrateful’ implies, in its plain sense, that God provided this miracle in response to Solomon’s prayer.

Second point: there is difference of opinion regarding ‘the Scripture’ (al-kitāb) here.
A. It is said to be the Preserved Tablet, and the one who has knowledge of it is Gabriel, peace be upon him.
B. And it is also said it is the scripture [sent to] Solomon or another Prophet.

In any case, it is clearly a description of praise, and one which is relevant to the transportation of that throne. This is why it is said to have been the Great Divine Name, and the response to its invocation came from God in the shortest possible time.

/END RAZI