أَمْ نَجْعَلُ الَّذِينَ آمَنُوا وَعَمِلُوا الصَّالِحَاتِ كَالْمُفْسِدِينَ فِي الْأَرْضِ أَمْ نَجْعَلُ الْمُتَّقِينَ كَالْفُجَّارِ ﴿۲۸﴾ كِتَابٌ أَنْزَلْنَاهُ إِلَيْكَ مُبَارَكٌ لِيَدَّبَّرُوا آيَاتِهِ وَلِيَتَذَكَّرَ أُولُو الْأَلْبَابِ ﴿۲۹﴾ وَوَهَبْنَا لِدَاوُودَ سُلَيْمَانَ نِعْمَ الْعَبْدُ إِنَّهُ أَوَّابٌ ﴿۳۰﴾ إِذْ عُرِضَ عَلَيْهِ بِالْعَشِيِّ الصَّافِنَاتُ الْجِيَادُ ﴿۳۱﴾

﴾28﴿ Am naj'alul lazeena aamanoo wa 'amilus saalihaati kalmufisdeena fil ardi am naj'alul muttaqeena kalfujjaar
﴾29﴿ Kitaabun anzalnaahu ilaika mubaarakul liyaddabbarooo Aayaatihee wa liyatazakkara ulul albaab
﴾30﴿ Wa wahabnaa li Daawooda Sulaimaan; ni'mal 'abd; innahoo awwaab
﴾31﴿ Iz 'urida 'alaihi bil'ashiy yis saafinaatul jiyaad

﴾28﴿ Shall We treat those who believe and do righteous deeds according to the Sunnah like those who spread corruption in the land? Shall We make the righteous equal to the disobedient
﴾29﴿ This is a blessed Book that We have revealed to you so that people may reflect upon its verses and that those of pure intellect may take heed
﴾30﴿ And We granted Solomon (peace be upon him) to David (peace be upon him). He was an excellent servant; indeed, he was one who frequently turned to Allah
﴾31﴿ When the specially bred swift horses were presented before him in the afternoon

[28] This is the second refutation of the deniers of the Resurrection, meaning that if reward and punishment are not true, then the believer and the non-believer would be equal, and this is injustice and oppression.
[29] Encouragement toward the Noble Qur’an is for the affirmation of monotheism, for reminding about the Day of Judgment, and for proving the distinction between the two groups mentioned in the previous verse.
The word “مباركٌ” (blessed) – as mentioned in the Nishapuri Tafsir under the explanation of Surah Al-An'am – means that the goodness of the Qur’an is abundant, its benefit is everlasting, it motivates good deeds, and prevents bad actions.
And the way (Sunnah) of Allah the Exalted is established that whoever engages with the Qur’an and clings to it will attain honor in both this world and the Hereafter. This has been proven through experience.
“لِيَدَّبَّرُوا آيَاتِهِ” – the purpose of the Noble Qur’an is not mere recitation, but to understand it and to ponder over it.
“وَلِيَتَذَكَّرَ أُولُو الْأَلْبَابِ” – after reflection and contemplation, some people accept the advice, while others do not. Those who accept it are called people of pure intellect.
This indicates that the purpose of the knowledge of the Qur’an is to act upon it.
[30] This is the second story. In it, the noble qualities of Solomon (peace be upon him) are mentioned, and again his trial is mentioned as a refutation against the polytheists, to show that when a trial befalls someone, he cannot become an intercessor by force—even if he is very great and exalted.
“وَوَهَبْنَا” (And We granted) – the meaning is that Allah made him a prophet so that he would assist David (peace be upon him) in the matter of prophethood. And after the passing of David (peace be upon him), Solomon (peace be upon him) was both a prophet and a king.
[31] In this third quality, he (Solomon) is mentioned—meaning his love for striving in the path of Allah and guarding in the path of Allah (Ribāt fi sabīlillāh). That is, keeping horses for jihad and taking care of them becomes a cause of great reward.
“بِالْعَشِيِّ” – the time from after midday until sunset is called ‘Ashiyy. And ‘Ishā’ refers to the time after sunset and after the twilight has disappeared.
“الصَّافِنَاتُ” – refers to horses that stand still with three of their legs firm and the fourth leg relaxed. This is a sign of a noble and swift horse.