(78–82) “And remember David and Solomon, when they passed judgment concerning the cultivated field into which some people’s sheep had strayed by night. We witnessed their judgment. We gave Solomon the correct understanding of the matter, and to each of them We gave sound judgment and knowledge. We subjected the mountains and the birds to glorify Us along with David—and We did all these things. We taught him how to make coats of armor for you, to protect you in battle. Will you then be grateful? And for Solomon We subjected the raging wind, which blew at his command toward the land We had blessed. We have knowledge of all things.”
That is: Remember these two noble prophets, David and Solomon, praising and honoring them, for Allah granted them extensive knowledge and the ability to judge between people. This is indicated by His words: “When they passed judgment concerning the cultivated field into which some people’s sheep had strayed by night.” That is, the owner of a cultivated field brought his dispute before them after the sheep belonging to other people had strayed into it. They grazed there by night, eating the fruit from its trees and consuming its crops. David (peace be upon him) ruled that the sheep should be given to the owner of the field, taking into account their owners’ negligence and punishing them accordingly. Solomon, however, issued the correct ruling: the owners of the sheep were to hand them over to the owner of the field so that he could benefit from their milk and wool, while they tended his orchard until it returned to its former condition. Once it had been restored, they would return the respective properties to one another, and each would recover what belonged to him. This demonstrated Solomon’s perfect understanding and discernment (peace be upon him).
Allah therefore said: “We gave Solomon the correct understanding of the matter.” That is, We enabled him to understand this particular case. This does not mean that Allah gave David no understanding in other matters; the case was singled out here for mention. This is shown by His words: “And to each of them”—David and Solomon—“We gave sound judgment and knowledge.” This proves that a judge may arrive at the truth and the correct ruling, or he may miss it; yet he is not blameworthy if he errs after exerting his utmost effort in independent reasoning.
Allah then mentioned what He bestowed particularly upon each of them: “We subjected the mountains and the birds to glorify Us along with David.” David was among the most devoted of people in worship and among those who most frequently remembered, glorified, and extolled Allah. [Allah] had granted him a beauty, tenderness, and richness of voice that He had granted to no one else in creation. Whenever he glorified and praised Allah, the deaf mountains and speechless birds responded to him. This was Allah’s grace and benevolence toward him, and He therefore said: “And We did all these things.”
“We taught him how to make coats of armor for you.” That is, Allah taught David (peace be upon him) the craft of making armor. He was the first to make it and to be taught its manufacture, and this craft was transmitted to those who came after him. Allah made iron pliable for him and taught him how to join its rings together. Its benefit is immense: “to protect you in battle.” That is, it shields and protects you during warfare when the fighting grows fierce.
“Will you then be grateful”—for Allah’s blessing upon you, which He brought about at the hands of His servant David? As Allah Most High says: “He has made garments for you that protect you from the heat, and armor that protects you in battle. Thus does He perfect His blessing upon you, so that you may submit.”
It is possible that Allah’s teaching David the craft of making armor and making iron pliable for him was something extraordinary, and that—as the exegetes have said—Allah softened iron for him until he could work it like dough or clay, without melting it in fire. It is also possible that Allah taught him by the customary means and made iron pliable for him through the methods, now well known, that Allah taught him for melting it. This latter interpretation is the more apparent one, because Allah presented this as a favor to His servants and commanded them to be grateful for it. Had this craft not been something Allah made human beings capable of practicing, He would not have presented it as a favor to them or mentioned its benefit. It cannot be the actual individual suits of armor made by David (peace be upon him) that are intended; rather, the favor lies in armor as a whole class of things. The possibility mentioned by the exegetes has no evidence except His words, “And We made iron pliable for him,” which do not state that it was made pliable without any means. Allah knows best.
“And for Solomon We subjected the wind.” That is, We subjected it to him “raging”—swift in its passage—“which blew at his command.” Whichever way it was directed, it obeyed his command. Its morning course covered a month’s journey, and its evening course a month’s journey, “toward the land We had blessed.” This was the land of Syria, where his residence was situated. He would travel upon the wind eastward and westward, while its resting place and return were to the blessed land. “We have knowledge of all things.” Our knowledge encompasses all things, and We knew of David and Solomon that which led Us to grant them all that We have mentioned.