Surah Anbiya ayat 79 Tafsir Quran 21:79

﴿فَفَهَّمْنَاهَا سُلَيْمَانَ ۚ وَكُلًّا آتَيْنَا حُكْمًا وَعِلْمًا ۚ وَسَخَّرْنَا مَعَ دَاوُودَ الْجِبَالَ يُسَبِّحْنَ وَالطَّيْرَ ۚ وَكُنَّا فَاعِلِينَ﴾
[ الأنبياء: 79]

21:79 And We gave understanding of the case to Solomon, and to each [of them] We gave judgement and knowledge. And We subjected the mountains to exalt [Us], along with David and [also] the birds. And We were doing [that].

And We gave understanding of this that is the judgement to Solomon. It is said that both of their decisions were the result of independent judgement exercised by both and that David consulted Solomon; but it is also said that their decisions were by way of inspiration from God — the second decision abrogated the first. And to each of the twain We gave judgement prophethood and knowledge in matters of religion. And We disposed the mountains to glorify God with David and the birds also were disposed to glorify God with him for he David had commanded such glorification on their part so that whenever there was a lapse on his part he would be reminded to apply himself to the task of glorifying God promptly. And We were certainly doers of this disposing of them to glorify God along with him even if it should amaze you that they should be able to respond to the lord David.

But We inspired Sulayman with the insight of the matter** -therefore, his inspired decision, in addition to being compensatory, was constructive and promotive of work and advancement- and to each one of them We imparted wisdom and correct judgement, knowledge and intellectual acquaintance with the truth. And We subdued the mountains as well as the birds to join David in praising Allah and in extolling His glorious attributes, and We have always been Omnipotent enough to accomplish what we will. **The prosecutor makes use of the sheep until the defender makes the necessary repairs and restores the field to the original state, then each takes back his property

Dawud and Sulayman and the Signs which They were given; the Story of the People whose Sheep pastured at Night in the Field Abu Ishaq narrated from Murrah from Ibn Mas`ud: "That crop was grapes, bunches of which were dangling." This was also the view of Shurayh.
Ibn `Abbas said: "Nafash means grazing." Shurayh, Az-Zuhri and Qatadah said: "Nafash only happens at night." Qatadah added, "and Al-Haml is grazing during the day." وَدَاوُودَ وَسُلَيْمَـنَ إِذْ يَحْكُمَانِ فِى الْحَرْثِ إِذْ نَفَشَتْ فِيهِ غَنَمُ الْقَوْمِ ( And (remember ) Dawud and Sulayman, when they gave judgement in the case of the field in which the sheep of certain people had pastured at night;) Ibn Jarir recorded that Ibn Mas`ud said: "Grapes which had grown and their bunches were spoiled by the sheep.
Dawud ( David ) ruled that the owner of the grapes should keep the sheep.
Sulayman ( Solomon ) said, `Not like this, O Prophet of Allah!' Dawud said, `How then' Sulayman said: `Give the grapes to the owner of the sheep and let him tend them until they grow back as they were, and give the sheep to the owner of the grapes and let him benefit from them until the grapes have grown back as they were.
Then the grapes should be given back to their owner, and the sheep should be given back to their owner.' This is what Allah said: فَفَهَّمْنَـهَا سُلَيْمَـنَ ( And We made Sulayman to understand (the case ).)" This was also reported by Al-`Awfi from Ibn `Abbas. فَفَهَّمْنَـهَا سُلَيْمَـنَ وَكُلاًّ ءَاتَيْنَا حُكْماً وَعِلْماً ( And We made Sulayman to understand (the case ); and to each of them We gave wisdom and knowledge.) Ibn Abi Hatim recorded that when Iyas bin Mu`awiyah was appointed as a judge, Al-Hasan came to him and found Iyas weeping.
Al-Hasan said, "Why are you weeping" Iyas said, "O Abu Sa`id, What I heard about judges among them a judge is he, who studies a case and his judgment is wrong, so he will go to Hell; another judge is he who is biased because of his own whims and desires, so he will go to Hell; and the other judge he who studies a case and gives the right judgement, so he will go to Paradise." Al-Hasan Al-Basari said: "But what Allah tells us about Dawud and Sulayman ( peace be upon them both ) and the Prophets and whatever judgements they made proves that what these people said is wrong.
Allah says: وَدَاوُودَ وَسُلَيْمَـنَ إِذْ يَحْكُمَانِ فِى الْحَرْثِ إِذْ نَفَشَتْ فِيهِ غَنَمُ الْقَوْمِ وَكُنَّا لِحُكْمِهِمْ شَـهِدِينَ ( And (remember ) Dawud and Sulayman, when they gave judgement in the case of the field in which the sheep of certain people had pastured at night; and We were witness to their judgement.) Allah praised Sulayman but He did not condemn Dawud." Then he -- Al-Hasan -- said, "Allah enjoins three things upon the judges: not to sell thereby for some miserable price; not to follow their own whims and desires; and not to fear anyone concerning their judgements.
" Then he recited: يدَاوُودُ إِنَّا جَعَلْنَـكَ خَلِيفَةً فِى الاٌّرْضِ فَاحْكُمْ بَيْنَ النَّاسِ بِالْحَقِّ وَلاَ تَتَّبِعِ الْهَوَى فَيُضِلَّكَ عَن سَبِيلِ اللَّهِ ( O Dawud! Verily, We have placed you as a successor on the earth; so judge you between men in truth and follow not your desire -- for it will mislead you from the path of Allah. ) 38:26 فَلاَ تَخْشَوُاْ النَّاسَ وَاخْشَوْنِ ( Therefore fear not men but fear Me ) 5:44 وَلاَ تَشْتَرُواْ بِـَايَـتِى ثَمَناً قَلِيلاً ( and sell not My Ayat for a miserable price. ) 5:44 I say: with regard to the Prophets ( peace be upon them all ), all of them were infallible and supported by Allah.
With regard to others, it is recorded in Sahih Al-Bukhari from `Amir bin Al-`As that the Messenger of Allah ﷺ said:
«إِذَا اجْتَهَدَ الْحَاكِمُ فَأَصَابَ، فَلَهُ أَجْرَانِ، وَإِذَا اجْتَهَدَ فَأَخْطَأَ، فَلَهُ أَجْر»
( If the judge does his best, studies the case and reaches the right conclusion, he will have two rewards.
If he does his best, studies the case and reaches the wrong conclusion, he will have one reward. ) This Hadith refutes the idea of Iyas, who thought that if he did his best, studied the case and reached the wrong conclusion, he would go to Hell.
And Allah knows best.
Similar to story in the Qur'an is the report recorded by Imam Ahmad in his Musnad from Abu Hurayrah, who said that the Messenger of Allah ﷺ said:
«بَيْنَمَا امْرَأَتَانِ مَعَهُمَا ابْنَانِ لَهُمَا، إِذْ جَاءَ الذِّئْبُ فَأَخَذَ أَحَدَ الْابْنَيْنِ فَتَحَاكَمَتَا إِلَىىَداوُدَ، فَقَضَى بِهِ لِلْكُبْرَى، فَخَرَجَتَا فَدَعَاهُمَا سُلَيْمَانُ فَقَالَ: هَاتُوا السِّكِّينَ أَشُقُّهُ بَيْنَكُمَا: فَقَالَتِ الصُّغْرَى: يَرْحَمُكَ اللهُ هُوَ ابْنُهَا لَا تَشُقَّهُ، فَقَضَى بِهِ لِلصُّغْرَى»
( There were two women who each had a son.
The wolf came and took one of the children, and they referred their dispute to Dawud.
He ruled that the (remaining ) child belonged to the older woman.
They left, then Sulayman called them and said, "Give me a sword and I will divide him between the two of you." The younger woman said, "May Allah have mercy on you! He is her child, do not cut him up!" So he ruled that the child belonged to the younger woman).
This was also recorded by Al-Bukhari and Muslim in their Sahihs.
An-Nasa'i also devoted a chapter to this in the Book of Judgements. وَسَخَّرْنَا مَعَ دَاوُودَ الْجِبَالَ يُسَبِّحْنَ وَالطَّيْرَ ( And We subjected the mountains and the birds to glorify Our praises along with Dawud. ) This refers to the beauty of his voice when he recited his Book, Az-Zabur.
When he recited it in a beautiful manner, the birds would stop and hover in the air, and would repeat after him, and the mountains would respond and echo his words.
The Prophet passed by Abu Musa Al-Ash`ari while he was reciting Qur'an at night, and he had a very beautiful voice, he stopped and listened to his recitation, and said:
«لَقَدْ أُوتِيَ هَذَا مِزْمَارًا مِنْ مَزَامِيرِ آلِ دَاوُد»
( This man has been given one of the wind instruments (nice voices ) of the family of Dawud.) He said: "O Messenger of Allah, if I had known that you were listening, I would have done my best for you." وَعَلَّمْنَاهُ صَنْعَةَ لَبُوسٍ لَّكُمْ لِتُحْصِنَكُمْ مِّن بَأْسِكُمْ ( And We taught him the making of metal coats of mail, to protect you in your fighting. ) meaning, the manufacture of chain-armor.
Qatadah said that before that, they used to wear plated armor; he was the first one to make rings of chain-armor.
This is like the Ayah: وَأَلَنَّا لَهُ الْحَدِيدَأَنِ اعْمَلْ سَـبِغَـتٍ وَقَدِّرْ فِى السَّرْدِ ( And We made the iron soft for him.
Saying: "Make you perfect coats of mail, and balance well the rings of chain armor." ) 34:10-11, meaning, do not make the pegs so loose that the rings ( of chain mail ) will shake, or make it so tight that they will not be able to move at all.
Allah says: لِتُحْصِنَكُمْ مِّن بَأْسِكُمْ ( to protect you in your fighting. ) meaning, in your battles. فَهَلْ أَنتُمْ شَـكِرُونَ ( Are you then grateful ) means, `Allah blessed you when He inspired His servant Dawud and taught him that for your sake.' The Power of Sulayman is unparalleled وَلِسُلَيْمَـنَ الرِّيحَ عَاصِفَةً ( And to Sulayman (We subjected ) the wind strongly raging,) means, `We subjugated the strong wind to Sulayman.' تَجْرِي بِأَمْرِهِ إِلَى الْأَرْضِ الَّتِي بَارَكْنَا فِيهَا ( running by his command towards the land which We had blessed. ) meaning, the land of Ash-Sham ( Greater Syria ). وَكُنَّا بِكُلِّ شَىْءٍ عَـلِمِينَ ( And of everything We are the All-Knower. ) He had a mat made of wood on which he would place all the equipment of his kingship; horses, camels, tents and troops, then he would command the wind to carry it, and he would go underneath it and it would carry him aloft, shading him and protecting him from the heat, until it reached wherever he wanted to go in the land.
Then it would come down and deposit his equipment and entourage.
Allah says: فَسَخَّرْنَا لَهُ الرِّيحَ تَجْرِى بِأَمْرِهِ رُخَآءً حَيْثُ أَصَابَ ( So, We subjected to him the wind; it blew gently by his order whithersoever he willed. ) 38:36 غُدُوُّهَا شَهْرٌ وَرَوَاحُهَا شَهْرٌ ( its morning was a month's (journey ), and its afternoon was a month's) 34:12 وَمِنَ الشَّيَـطِينِ مَن يَغُوصُونَ لَهُ ( And of the Shayatin were some who dived for him, ) means, they dived into the water to retrieve pearls, jewels, etc., for him. وَيَعْمَلُونَ عَمَلاً دُونَ ذلِكَ ( and did other work besides that; ) This is like the Ayah: وَالشَّيَـطِينَ كُلَّ بَنَّآءٍ وَغَوَّاصٍ - وَآخَرِينَ مُقَرَّنِينَ فِي الْأَصْفَادِ ( And also the Shayatin, every kind of builder and diver.
And also others bound in fetters. ) 38:37-38. وَكُنَّا لَهُمْ حَـفِظِينَ ( and it was We Who guarded them. ) means, Allah protected him lest any of these Shayatin did him any harm.
All of them were subject to his control and domination, and none of them would have dared to approach him.
He was in charge of them and if he wanted, he could set free or detain whomever among them he wished.
Allah says: وَآخَرِينَ مُقَرَّنِينَ فِي الْأَصْفَادِ ( And also others bound in fetters. ) 38:38

(21:79) At that time We guided Solomon to the right decision, though We had bestowed wisdom and knowledge upon both of them. *70

And We gave understanding of the case meaning

*70) There is no mention of this event in the Bible nor in the Jewish literature.
According to the Muslim commentators, it happened like this: The goats of one person entered into the field of another person at night.
The latter brought his complaint to Prophet David who decided that the strayed goats should be given to the owner of the field.
Prophet Solomon, however, differed with this and opined that the goats should remain with the owner of the field up to the time that the former tilled and prepared the field as before.
In regard to this Allah says, " We led Solomon to the right decision ".
As regards the legal aspect of the matter we cannot say with certainty what is the Islamic law in such a case nor is there any Tradition of the Holy Prophet to explain or support it.
That is why the jurists have differed about it.

It should, however, be noted that in this context, the incident has been cited to show that the Prophets were after all human beings in spite of their Godgiven powers and abilities.
In this case, Prophet David committed an error of judgment because he was not guided by AIIah as was Prophet Solomon, though both of them were Prophets.
In the succeeding passage the wonderful powers of both have been mentioned to show that they were God-given and did not snake anyone a god.

Incidentally, we learn froth this verse that if two judges give different decisions about one and the same case, both of them will be regarded as righteous, though the decision of only one of them will be correct, provided that both are duly qualified for sitting in judgement on the case.
The Holy Prophet has stated the same principle more elaborately.
In a Tradition of Bukhari, he is reported by 'Amar bin 'As to have said, " If a judge does his very best to arrive at the right decision, he will get a double reward in case of a right judgment and a single reward if his judgment is wrong. " According to another Tradition, cited by Abu Da'ud and Ibn Majah, on the authority of Buraidah, he is reported to have said, " Judges are of three kinds and only one of them will go to Paradise: the one who recognizes the Truth and decides according to it.
On the other hand, the one who recognizes the Truth but gives his decision against it, will go to Hell, and he too, who sits in judgment on a case without the necessary knowledge ( and competence ).
"
 

Dawud and Sulayman and the Signs which They were given; the Story of the People whose Sheep pastured at Night in the Field Abu Ishaq narrated from Murrah from Ibn Mas`ud: "That crop was grapes, bunches of which were dangling." This was also the view of Shurayh.
Ibn `Abbas said: "Nafash means grazing." Shurayh, Az-Zuhri and Qatadah said: "Nafash only happens at night." Qatadah added, "and Al-Haml is grazing during the day." وَدَاوُودَ وَسُلَيْمَـنَ إِذْ يَحْكُمَانِ فِى الْحَرْثِ إِذْ نَفَشَتْ فِيهِ غَنَمُ الْقَوْمِ ( And (remember ) Dawud and Sulayman, when they gave judgement in the case of the field in which the sheep of certain people had pastured at night;) Ibn Jarir recorded that Ibn Mas`ud said: "Grapes which had grown and their bunches were spoiled by the sheep.
Dawud ( David ) ruled that the owner of the grapes should keep the sheep.
Sulayman ( Solomon ) said, `Not like this, O Prophet of Allah!' Dawud said, `How then' Sulayman said: `Give the grapes to the owner of the sheep and let him tend them until they grow back as they were, and give the sheep to the owner of the grapes and let him benefit from them until the grapes have grown back as they were.
Then the grapes should be given back to their owner, and the sheep should be given back to their owner.' This is what Allah said: فَفَهَّمْنَـهَا سُلَيْمَـنَ ( And We made Sulayman to understand (the case ).)" This was also reported by Al-`Awfi from Ibn `Abbas. فَفَهَّمْنَـهَا سُلَيْمَـنَ وَكُلاًّ ءَاتَيْنَا حُكْماً وَعِلْماً ( And We made Sulayman to understand (the case ); and to each of them We gave wisdom and knowledge.) Ibn Abi Hatim recorded that when Iyas bin Mu`awiyah was appointed as a judge, Al-Hasan came to him and found Iyas weeping.
Al-Hasan said, "Why are you weeping" Iyas said, "O Abu Sa`id, What I heard about judges among them a judge is he, who studies a case and his judgment is wrong, so he will go to Hell; another judge is he who is biased because of his own whims and desires, so he will go to Hell; and the other judge he who studies a case and gives the right judgement, so he will go to Paradise." Al-Hasan Al-Basari said: "But what Allah tells us about Dawud and Sulayman ( peace be upon them both ) and the Prophets and whatever judgements they made proves that what these people said is wrong.
Allah says: وَدَاوُودَ وَسُلَيْمَـنَ إِذْ يَحْكُمَانِ فِى الْحَرْثِ إِذْ نَفَشَتْ فِيهِ غَنَمُ الْقَوْمِ وَكُنَّا لِحُكْمِهِمْ شَـهِدِينَ ( And (remember ) Dawud and Sulayman, when they gave judgement in the case of the field in which the sheep of certain people had pastured at night; and We were witness to their judgement.) Allah praised Sulayman but He did not condemn Dawud." Then he -- Al-Hasan -- said, "Allah enjoins three things upon the judges: not to sell thereby for some miserable price; not to follow their own whims and desires; and not to fear anyone concerning their judgements.
" Then he recited: يدَاوُودُ إِنَّا جَعَلْنَـكَ خَلِيفَةً فِى الاٌّرْضِ فَاحْكُمْ بَيْنَ النَّاسِ بِالْحَقِّ وَلاَ تَتَّبِعِ الْهَوَى فَيُضِلَّكَ عَن سَبِيلِ اللَّهِ ( O Dawud! Verily, We have placed you as a successor on the earth; so judge you between men in truth and follow not your desire -- for it will mislead you from the path of Allah. ) 38:26 فَلاَ تَخْشَوُاْ النَّاسَ وَاخْشَوْنِ ( Therefore fear not men but fear Me ) 5:44 وَلاَ تَشْتَرُواْ بِـَايَـتِى ثَمَناً قَلِيلاً ( and sell not My Ayat for a miserable price. ) 5:44 I say: with regard to the Prophets ( peace be upon them all ), all of them were infallible and supported by Allah.
With regard to others, it is recorded in Sahih Al-Bukhari from `Amir bin Al-`As that the Messenger of Allah ﷺ said: «إِذَا اجْتَهَدَ الْحَاكِمُ فَأَصَابَ، فَلَهُ أَجْرَانِ، وَإِذَا اجْتَهَدَ فَأَخْطَأَ، فَلَهُ أَجْر» ( If the judge does his best, studies the case and reaches the right conclusion, he will have two rewards.
If he does his best, studies the case and reaches the wrong conclusion, he will have one reward. ) This Hadith refutes the idea of Iyas, who thought that if he did his best, studied the case and reached the wrong conclusion, he would go to Hell.
And Allah knows best.
Similar to story in the Qur'an is the report recorded by Imam Ahmad in his Musnad from Abu Hurayrah, who said that the Messenger of Allah ﷺ said: «بَيْنَمَا امْرَأَتَانِ مَعَهُمَا ابْنَانِ لَهُمَا، إِذْ جَاءَ الذِّئْبُ فَأَخَذَ أَحَدَ الْابْنَيْنِ فَتَحَاكَمَتَا إِلَىىَداوُدَ، فَقَضَى بِهِ لِلْكُبْرَى، فَخَرَجَتَا فَدَعَاهُمَا سُلَيْمَانُ فَقَالَ: هَاتُوا السِّكِّينَ أَشُقُّهُ بَيْنَكُمَا: فَقَالَتِ الصُّغْرَى: يَرْحَمُكَ اللهُ هُوَ ابْنُهَا لَا تَشُقَّهُ، فَقَضَى بِهِ لِلصُّغْرَى» ( There were two women who each had a son.
The wolf came and took one of the children, and they referred their dispute to Dawud.
He ruled that the (remaining ) child belonged to the older woman.
They left, then Sulayman called them and said, "Give me a sword and I will divide him between the two of you." The younger woman said, "May Allah have mercy on you! He is her child, do not cut him up!" So he ruled that the child belonged to the younger woman).
This was also recorded by Al-Bukhari and Muslim in their Sahihs.
An-Nasa'i also devoted a chapter to this in the Book of Judgements. وَسَخَّرْنَا مَعَ دَاوُودَ الْجِبَالَ يُسَبِّحْنَ وَالطَّيْرَ ( And We subjected the mountains and the birds to glorify Our praises along with Dawud. ) This refers to the beauty of his voice when he recited his Book, Az-Zabur.
When he recited it in a beautiful manner, the birds would stop and hover in the air, and would repeat after him, and the mountains would respond and echo his words.
The Prophet passed by Abu Musa Al-Ash`ari while he was reciting Qur'an at night, and he had a very beautiful voice, he stopped and listened to his recitation, and said: «لَقَدْ أُوتِيَ هَذَا مِزْمَارًا مِنْ مَزَامِيرِ آلِ دَاوُد» ( This man has been given one of the wind instruments (nice voices ) of the family of Dawud.) He said: "O Messenger of Allah, if I had known that you were listening, I would have done my best for you." وَعَلَّمْنَاهُ صَنْعَةَ لَبُوسٍ لَّكُمْ لِتُحْصِنَكُمْ مِّن بَأْسِكُمْ ( And We taught him the making of metal coats of mail, to protect you in your fighting. ) meaning, the manufacture of chain-armor.
Qatadah said that before that, they used to wear plated armor; he was the first one to make rings of chain-armor.
This is like the Ayah: وَأَلَنَّا لَهُ الْحَدِيدَأَنِ اعْمَلْ سَـبِغَـتٍ وَقَدِّرْ فِى السَّرْدِ ( And We made the iron soft for him.
Saying: "Make you perfect coats of mail, and balance well the rings of chain armor." ) 34:10-11, meaning, do not make the pegs so loose that the rings ( of chain mail ) will shake, or make it so tight that they will not be able to move at all.
Allah says: لِتُحْصِنَكُمْ مِّن بَأْسِكُمْ ( to protect you in your fighting. ) meaning, in your battles. فَهَلْ أَنتُمْ شَـكِرُونَ ( Are you then grateful ) means, `Allah blessed you when He inspired His servant Dawud and taught him that for your sake.' The Power of Sulayman is unparalleled وَلِسُلَيْمَـنَ الرِّيحَ عَاصِفَةً ( And to Sulayman (We subjected ) the wind strongly raging,) means, `We subjugated the strong wind to Sulayman.' تَجْرِي بِأَمْرِهِ إِلَى الْأَرْضِ الَّتِي بَارَكْنَا فِيهَا ( running by his command towards the land which We had blessed. ) meaning, the land of Ash-Sham ( Greater Syria ). وَكُنَّا بِكُلِّ شَىْءٍ عَـلِمِينَ ( And of everything We are the All-Knower. ) He had a mat made of wood on which he would place all the equipment of his kingship; horses, camels, tents and troops, then he would command the wind to carry it, and he would go underneath it and it would carry him aloft, shading him and protecting him from the heat, until it reached wherever he wanted to go in the land.
Then it would come down and deposit his equipment and entourage.
Allah says: فَسَخَّرْنَا لَهُ الرِّيحَ تَجْرِى بِأَمْرِهِ رُخَآءً حَيْثُ أَصَابَ ( So, We subjected to him the wind; it blew gently by his order whithersoever he willed. ) 38:36 غُدُوُّهَا شَهْرٌ وَرَوَاحُهَا شَهْرٌ ( its morning was a month's (journey ), and its afternoon was a month's) 34:12 وَمِنَ الشَّيَـطِينِ مَن يَغُوصُونَ لَهُ ( And of the Shayatin were some who dived for him, ) means, they dived into the water to retrieve pearls, jewels, etc., for him. وَيَعْمَلُونَ عَمَلاً دُونَ ذلِكَ ( and did other work besides that; ) This is like the Ayah: وَالشَّيَـطِينَ كُلَّ بَنَّآءٍ وَغَوَّاصٍ - وَآخَرِينَ مُقَرَّنِينَ فِي الْأَصْفَادِ ( And also the Shayatin, every kind of builder and diver.
And also others bound in fetters. ) 38:37-38. وَكُنَّا لَهُمْ حَـفِظِينَ ( and it was We Who guarded them. ) means, Allah protected him lest any of these Shayatin did him any harm.
All of them were subject to his control and domination, and none of them would have dared to approach him.
He was in charge of them and if he wanted, he could set free or detain whomever among them he wished.
Allah says: وَآخَرِينَ مُقَرَّنِينَ فِي الْأَصْفَادِ ( And also others bound in fetters. ) 38:38

( And We made Solomon to understand ) gentleness in judgement; ( and unto each of them ) David and Solomon ( We gave judgement ) understanding ( and knowledge ) prophethood. ( And We subdued the hills and the birds to hymn (His ) praise along with David) when he praised his Lord. ( We were the doers (thereof )) We did that to them.

And We made Sulaiman (Solomon) to understand (the case), and to each of them We gave Hukman (right judgement of the affairs and Prophethood) and knowledge. And We subjected the mountains and the birds to glorify Our Praises along with Dawud (David), And it was We Who were the doers (of all these things).

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