فَقَالَ إِنِّي أَحْبَبْتُ حُبَّ الْخَيْرِ عَنْ ذِكْرِ رَبِّي حَتَّى تَوَارَتْ بِالْحِجَابِ ﴿۳۲﴾ رُدُّوهَا عَلَيَّ فَطَفِقَ مَسْحًا بِالسُّوقِ وَالْأَعْنَاقِ ﴿۳۳﴾ وَلَقَدْ فَتَنَّا سُلَيْمَانَ وَأَلْقَيْنَا عَلَى كُرْسِيِّهِ جَسَدًا ثُمَّ أَنَابَ ﴿۳۴﴾

﴾32﴿ Faqaala inneee ahbabtu hubbal khairi 'an zikri Rabbee hattaa tawaarat bilhijaab
﴾33﴿ Ruddoohaa 'alaiya fa tafiqa mas-ham bissooqi wal a'naaq
﴾34﴿ Wa laqad fatannaa Sulaimaana wa alqainaa 'alaa kursiyyihee jasadan summa anaab

﴾32﴿ Then he said, Indeed, I have loved the love of wealth (these horses) because of the remembrance of my Lord, until they disappeared from sight behind the veil (of dusk)
﴾33﴿ Bring them back to me, then he began to stroke their legs and necks
﴾34﴿ And indeed, We tested Solomon (peace be upon him) and placed a body upon his throne; then he turned back to Allah

[32] In this response, it dispels the illusion if someone objects that loving and having affection for worldly things is a sin, and that this is not appropriate for the dignity of the Prophet. In this verse is the answer: the essence of the answer is that this love is because of the remembrance of Allah the Exalted.
"Al-khayr" refers to lawful wealth, and here it means the horses used for jihad.
The meaning of "remembrance" is jihad in the way of Allah.
"Until they disappeared" means that the horses passed before him in ranks, and he was observing whether they were suitable for jihad or not, until they went so far that they disappeared from his sight.
[33] After the race, he called the horses back again, as is the habit of those who train horses. He personally cleaned their legs and necks from dust and patted them with his hands, as is common practice.
This indicates the utmost love for jihad, as Sulayman (peace be upon him) personally tended to the equipment used for it.
Likewise, it is reported in a hadith that the Prophet (May Allah bless him and give him peace) used to clean his horse with his own cloak.
In another hadith, there is a command to clean the forehead and the rear part of the horse’s body.
In a hadith narrated by Aisha (may Allah be pleased with her), it is mentioned that the horses of Sulayman (peace be upon him) also had wings, and this hadith is authentic.
[34] After mentioning the qualities of Sulayman (peace be upon him), the trial he faced is mentioned in order to negate any notion of divinity attributed to him.
"(We tested)" – every person's trial corresponds to their rank. The trials of the prophets involve errors in judgment (ijtihād) or forgetfulness, and these are not sins. However, they do cause sorrow for the prophets—not because Allah the Exalted is displeased with them, but this is why it is called a trial.
Regarding the trial of Sulayman (peace be upon him), the correct view is what is mentioned in an authentic hadith. Its essence is that:
Sulayman (peace be upon him), out of love for jihad, intended to have children who would be warriors in the path of Allah. So he said, "Tonight I will go to all my wives, and the children born from them will be warriors in the path of Allah."
But he forgot to say "In shaa Allah (if Allah wills)." As a result, only one child was born, and he was incomplete—a lifeless body—and was brought to Sulayman and placed on his throne.
This child was born from only one wife, and nothing came from the others. Then Sulayman remembered that he had forgotten to say "In shaa Allah."
So he sought forgiveness from Allah the Exalted and returned to Him in repentance.
Therefore, the meaning of "a body" is the incomplete child.
This hadith is authentic, and it is not far-fetched for the strength of prophets (peace be upon them) to be such that one could approach a hundred wives in one night.
Another important point is that it is not permissible to judge the hadiths of the Messenger of Allah (May Allah bless him and give him peace) based solely on reason. Therefore, rejecting this hadith or other authentic hadiths merely with intellect is an injustice.