This passage contains contrasting images of gratitude and a lack of it, as well as making some powers and creatures subservient, by God’s will, to certain people even though they are not normally subordinate to any human being. God’s will and power are not limited to what is normal or familiar to humans. Through these images we learn certain things about the jinn whom some idolaters worshipped.

Others tried to learn through them news from the world beyond perception, but they themselves know nothing about that realm. We also have additional information about how Satan can prevail over man, despite the fact that Satan has no power over man except in as much as man gives him this by his own choice. Other clear elements within the passage concern the means by which God reveals some secret human actions so that they appear before us in real terms. He will then give those responsible for them reward in the life to come. This passage concludes, like the first one, with a reference to the life to come.

“We graced David with Our favour. We said: ‘You mountains, sing with him God’s praises! And likewise you birds!’ We caused iron to become soft for him, saying: Make coats of mail and measure their links with care. Do good, all of you. I certainly see all that you do.” (Verses 10-11) David was the type of servant described at the end of the first part of the sūrah:” In all this, there is a sign for every servant of God turning to Him in repentance.” (Verse 9) The sūrah follows this reference by recounting some of his history, preambled by details of the grace God bestowed on him: “You mountains, sing with him God’s praises! And likewise you birds!” (Verse 10) Reports suggest that David had an unusually beautiful voice, and he used to sing his Psalms, which are praises of God mentioned in the Old Testament, but God knows which of them were truly David’s. An authentic ĥadīth tells us that the Prophet overheard Abū Mūsā al-Ash`arī reciting the Qur’ān deep at night. He stopped to listen to him, and then commented:

‘This man has been given one of David’s Psalms.’ The Qur’ānic description shows that David (peace be upon him) attained such a sublime standard of devotion and transparency in his praises that barriers between him and other creatures disappeared. Thus the truth between them became interrelated as they all praise God. Hence the mountains and the birds echoed his praises of God. When all of them had direct links with God, whatever separates species and creatures was removed. They felt that their bond with God overcame all barriers between them. Hence, they echoed one another in praising God, attaining an extraordinary level of transparency which can only be attained through God’s grace.

When David raised his voice singing God’s praises and glorifying Him, the mountains and the birds echoed him. The universe returned their songs as these were presented to God, the One. This is a remarkably splendid point in time which cannot be appreciated except by one who so experiences it, and even then only momentarily.

“We caused iron to become soft for him.” (Verse 10) This is another aspect of the grace God bestowed on David. Within the context wherein it occurs, this seems to be a miracle going beyond what is familiar to us. The sūrah is not speaking here of heating iron until it becomes soft and moulding it into the required shape. Rather, it appears that the iron was softened in a different way from what normally occurs, yet God knows best. Although guiding man to the softening of iron by heating is in itself an aspect of God’s grace, our assumption here rests on the fact that the overall atmosphere is one of miracles and unfamiliar phenomena.

“Make coats of mail and measure their links with care.” (Verse 11) Reports suggest that prior to David’s time, armour was plated, each coat being made up of one plate or sheet, which was very heavy for soldiers making them stiff and rigid. God instructed David in how to make armour from fine links which could be easily moulded so as to move in accordance with the body. David was also ordered to make these links narrow so that they could give complete protection against spears, preventing them from penetrating through. This is the reference in the verse to measuring the links with care. All this was taught to David through divine inspiration.

All this grace was given to David. Solomon was also given the ability to perform extraordinary feats, as a manifestation of God’s grace: “To Solomon [We made subservient] the wind: its morning course [covered the distance of] a month’s journey, and its evening course a month’s journey. We caused a fountain of molten brass to flow for him, and some of the jinn worked under his control by permission of his Lord. Whoever of them deviated from Our command We shall make him taste suffering through a blazing flame. They made for him whatever he pleased: shrines and statues, basins as large as watering troughs, and firmly anchored cauldrons. We said ‘Work thankfully, family of David, for few of My servants are truly thankful.’“ (Verses 12-13)

There are plenty of reports about the wind being subservient to Solomon, but many appear to have an Israelite origin even though the original Jewish texts do not mention anything about this. It is, therefore, much better to refrain from discussing these reports and to confine ourselves to the Qur’ānic text, going no further than its surface meaning. Thus we can say that God placed the wind at Solomon’s command, making it travel forward to a specific place [which according to Sūrah 21, The Prophets, is the Holy Land] for a month, and then making its return journey over a period of a month. Certain objectives were achieved by these two journeys. These were known to Solomon and he accomplished them by God’s command. We prefer not to say any more on this point so as not to indulge in unsubstantiated legends.

“We caused a fountain of molten brass to flow for him.” (Verse 12) The general context of these verses again suggests that this was also a miracle, like the softening of iron for David. This might have taken place in the form of a volcanic fountain pouring forth brass that had been molten underground. Likewise, God might have instructed Solomon on how to get brass to become fluid and mould it into different shapes.

Regardless of how all this took place, it was nonetheless an act of God’s abundant grace.

“Some of the jinn worked under his control by permission of his Lord.” (Verse 12) God also gave him jinn to work under His command. Linguistically speaking, the word jinn refers to anything that people cannot see. There is also a type of creature God gave the name jinn to and about whom we know nothing except what God states. He mentions here that He placed a group of them under Solomon’s command. Whoever disobeys will be punished by God. “Whoever of them deviated from Our command We shall make him taste suffering through a blazing flame.” (Verse 12) That this comment occurs here, before completing the aspects of their subservience to Solomon, highlights the fact that the jinn are also subject to God, even though some idolaters worshipped them. Like mankind, the jinn are liable to God’s punishment should they deviate from His orders.

They were placed under Solomon’s command: “They made for him whatever he pleased: shrines and statues, basins as large as watering troughs, and firmly anchored cauldrons.” (Verse 13) All these articles are examples of what the jinn used to make, by God’s leave, whenever Solomon bid them. Again all these are miraculous things, and we cannot imagine them to be anything but. This is the only interpretation we can give to this statement.

David and his family were full of gratitude to God for all His blessings and used such favours for good purpose. The people of Sheba, however, are to be contrasted with such role models. In Sūrah 27, The Ants, we have a report of what took place between their queen and Solomon. Here, the story gives an account of what happened to them after Solomon, which suggests that the events included here date back to a period after the queen’s exchanges with Solomon. What makes this more likely is that the story here speaks of Sheba’s people becoming ungrateful for God’s blessings, which were then withdrawn and the people scattered. Under the queen mentioned in Sūrah 27, they enjoyed a plentiful period and were very powerful. The first report received by Solomon about them was from a hoopoe who told him: “I found there a woman ruling over them; and she has been given of all good things, and hers is a magnificent throne. I found her and her people prostrating themselves to the sun instead of God; and Satan has made their deeds seem goodly to them, thus turning them away from the path [of God!, so that they cannot find the right way.” (27: 23-24)

This was subsequently followed by the queen’s submission to God, as she embraced the divine faith. The story here, then, is certainly of a subsequent period. It tells of what happened to them after they turned away from God and refused to thank Him for His favours.

The story opens with a description of the great blessings they enjoyed and the provisions they were granted, as well as the requirement that they should demonstrate their gratitude as they could: “There was a sign for the people of Sheba in their dwelling place: two gardens, one to the right and one to the left: ‘Eat of what your Lord has provided for you, and give thanks to Him: a land most goodly and a Lord Much- Forgiving.’“ (Verse 15)

Sheba is the name of a community living in southern Yemen, in a fertile land some of which remains so today. They were highly civilized and were able to make good use of their water resources, as they were blessed with much rainfall, occupying territory close to the sea in the south and east. They were thus able to build a natural dam between two mountains, erecting a great wall down the valley, with controlled openings. In this way they were able to retain water in great quantities which they used as they needed. This great darn was known as the Ma’rib Dam.

The gardens to the right and left symbolize the splendid fertility of their land which gave them beauty and affluence. Therefore, they were signs reminding them of God who gives every good thing. They were commanded to make full use of what was granted to them and to thank the Giver: “Eat of what your Lord has provided for you, and give thanks to Him.” (Verse 15) They were also reminded of the nature of their blessings: the productive land and the forgiveness of their sins: “a land most goodly and a Lord Much-Forgiving.” (Verse 15) When such priceless blessings are given in plenty, why were they unwilling to give thanks? “But they paid no heed, and so We let loose upon them a raging torrent and replaced their two gardens with others yielding bitter fruit, tamarisks, and a few lore trees.” (Verse 16)