21:80 Al-Anbiyaa (The Prophets)

{ وَعَلَّمْنَاهُ صَنْعَةَ لَبُوسٍ لَكُمْ } أي: علم الله داود عليه السلام، صنعة الدروع، فهو أول من صنعها وعلمها وسرت صناعته إلى من بعده، فألان الله له الحديد، وعلمه كيف يسردها والفائدة فيها كبيرة، { لِتُحْصِنَكُمْ مِنْ بَأْسِكُمْ } أي: هي وقاية لكم، وحفظ عند الحرب، واشتداد البأس. { فَهَلْ أَنْتُمْ شَاكِرُونَ } نعمة الله عليكم، حيث أجراها على يد عبده داود، كما قال تعالى: { وَجَعَلَ لَكُمْ سَرَابِيلَ تَقِيكُمُ الْحَرَّ وَسَرَابِيلَ تَقِيكُمْ بَأْسَكُمْ كَذَلِكَ يُتِمُّ نِعْمَتَهُ عَلَيْكُمْ لَعَلَّكُمْ تُسْلِمُونَ } يحتمل أن تعليم الله لداود صنعة الدروع وإلانتها أمر خارق للعادة، وأن يكون - كما قاله المفسرون-: إن الله ألان له الحديد، حتى كان يعمله كالعجين والطين، من دون إذابة له على النار، ويحتمل أن تعليم الله له، على جاري العادة، وأن إلانة الحديد له، بما علمه الله من الأسباب المعروفة الآن، لإذابتها، وهذا هو الظاهر، لأن الله امتن بذلك على العباد وأمرهم بشكرها، ولولا أن صنعته من الأمور التي جعلها الله مقدورة للعباد، لم يمتن عليهم بذلك، ويذكر فائدتها، لأن الدروع التي صنع داود عليه السلام، متعذر أن يكون المراد أعيانها، وإنما المنة بالجنس، والاحتمال الذي ذكره المفسرون، لا دليل عليه إلا قوله: { وَأَلَنَّا لَهُ الْحَدِيدَ } وليس فيه أن الإلانة من دون سبب، والله أعلم بذلك.

وقوله " وعلمناه صنعة لبوس لكم لتحصنكم من بأسكم " يعني صنعة الدروع قال قتادة إنما كانت الدروع قبله صفائح وهو أول من سردها حلقا كما قال تعالى " وألنا له الحديد أن اعمل سابغات وقدر في السرد " أي لا توسع الحلقة فتقلق المسمار ولا تغلظ المسمار فتقد الحلقة ولهذا قال " لتحصنكم من بأسكم " يعني في القتال " فهل أنتم شاكرون " أي نعم الله عليكم لما ألهم به عبده داود فعلمه ذلك من أجلكم.

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 taught him the art of making garments namely coats of mail — which are called labūs because they are worn tulbas. He was the first human being to make them; hitherto there were only plates of armour — for you as well as all mankind to protect you read nuhsinakum the subject being ‘God’; or yuhsinakum the subject being ‘David’; or tuhsinakum the subject being ‘garments’ against your mutual violence your wars against your enemies. Will you then O people of Mecca be thankful? for My favours by believing in the Messenger — in other words be thankful to Me by doing this.

The art of making armor was granted to Sayyidna Dawud (علیہ السلام) by Allah Ta` ala

وَعَلَّمْنَاهُ صَنْعَةَ لَبُوسٍ لَّكُمْ (And We taught him making of armor as dress for you - 21:80) Lexically, the word لَبُوسٍ is used for anything which is worn in the neck for protection. Here it is used for armor which is used in battle for protection against enemy. In another verse Allah Ta` ala says وَأَلَنَّا لَهُ الْحَدِيدَ that is 'We softened for him iron'- 34:10). This means that either the iron used to become soft like wax in Sayyidna Dawud (علیہ السلام) hands or he was taught to heat it up to make it soft and then mould it, a practice which is used in the foundries today.

Skills beneficial to humanity are desirable and are like acts of prophets

The above verse also explains the benefit of the industry of the armor making i.e. لِتُحْصِنَكُم مِّن بَأْسِكُمْ (to protect you from what may harm you [ in combat ] - 21:80). This is a need which is felt universally both for religious and worldly purposes. That is why Allah Ta’ ala has said that He had taught this skill to Dawud (علیہ السلام) which was a gift to him. It therefore follows that the learning and teaching of any skill which serves the need of people is an act of virtue, provided it is meant for the good of people, and not merely for the monetary gain. Different prophets are known to have been engaged in different skills in their time. For instance Sayyidna 'Adam (علیہ السلام) used his skill in farming. The Holy Prophet ﷺ said that an industrialist producing his product with the intention of serving people is like the mother of Musa (علیہ السلام) who fed her own child and also got paid for her services. Similarly, an industrialist who sets before him the service of humanity as his ideal draws double benefit - one for serving people and the other in the form of material gain from marketing his industrial products.

Making the air subservient to Sulayman i and related matters

Hasan al-Basri (رح) has narrated the following story. Once Sayyidna Sulayman (علیہ السلام) was inspecting his cavalry horses and got so engrossed in the inspection that he missed the ` Asr prayer. When he realized his lapse, he was very sorry, and removed these horses from service since they were the cause of this lapse. As this action was taken to win the goodwill of Allah and to atone for his negligence, Allah rewarded him by making the wind subservient to him, which is a superior and faster conveyance. Details of this event will appear with the commentary of the relevant verses of Surah Sad (سُورہ ص) insh’ Allah .