وَلَقَدْ آتَيْنَا دَاوُودَ مِنَّا فَضْلًا يَا جِبَالُ أَوِّبِي مَعَهُ وَالطَّيْرَ وَأَلَنَّا لَهُ الْحَدِيدَ ﴿۱۰﴾ أَنِ اعْمَلْ سَابِغَاتٍ وَقَدِّرْ فِي السَّرْدِ وَاعْمَلُوا صَالِحًا إِنِّي بِمَا تَعْمَلُونَ بَصِيرٌ ﴿۱۱﴾ وَلِسُلَيْمَانَ الرِّيحَ غُدُوُّهَا شَهْرٌ وَرَوَاحُهَا شَهْرٌ وَأَسَلْنَا لَهُ عَيْنَ الْقِطْرِ وَمِنَ الْجِنِّ مَنْ يَعْمَلُ بَيْنَ يَدَيْهِ بِإِذْنِ رَبِّهِ وَمَنْ يَزِغْ مِنْهُمْ عَنْ أَمْرِنَا نُذِقْهُ مِنْ عَذَابِ السَّعِيرِ ﴿۱۲﴾

﴾10﴿ Wa laqad aatainaa Daawooda minnaa fadlany yaa jibaalu awwibee ma'ahoo wattaira wa alannaa lahul hadeed
﴾11﴿ Ani'mal saabighaatinw wa qaddir fis sardi wa'maloo saalihan innee bimaa ta'maloona Baseer
﴾12﴿ Wa li-Sulaimaanar reeha ghuduwwuhaa shahrunw wa ra-waahuhaa shahrunw wa asalnaa lahoo 'ainal qitr; wa minal jinni mai ya'malu baina yadaihi bi izni Rabbih; wa mai yazigh minhum 'an amrinaa nuziqhu min 'azaabis sa'eer

﴾10﴿ And indeed, We granted David (peace be upon him) a great favor from Us. (We said,) "O mountains, glorify (Allah) with him, and We made the birds subservient (to him in praise), and We softened iron for him
﴾11﴿ Make full coats of armor and measure well the links, and do righteous deeds. Indeed, I am All-Seeing of what you do
﴾12﴿ And We subjected the wind to Solomon (peace be upon him); its morning journey was a month’s distance, and its evening journey was a month’s distance. And We caused a stream of molten copper to flow for him. And among the jinn were those who worked before him by the command of his Lord. And whoever deviated among them from Our command, We made him taste the punishment of the blazing fire

[10] From this verse up to verse 22 is the second section. It mentions the conditions of Dawud and Sulayman (peace be upon them), and the state of the jinn, in order to dispel doubts about monotheism. It also serves as transmitted evidence of their dependence and servitude. Then, the example of the people of Saba is mentioned as a worldly warning, and again the enmity of Satan is mentioned, which is the cause of doubts and the descent of punishment.
In verse 10, the incident of Dawud (peace be upon him) is described. It answers the question that arises from the states of Dawud (peace be upon him), showing that he possessed great strength and power over mountains, birds, and iron. It becomes clear that he also had the power to fulfill needs and could become a compelling intercessor.
The essence of the answer is that the subjugation of mountains and birds and the softening of iron—all these were acts and powers of Allah, not within Dawud's (peace be upon him) own control. These are miracles, and the power of miracles does not lie with the prophet himself. For this reason, Allah attributed these acts to Himself.
Another purpose of this event is to demonstrate the power of Allah by mentioning extraordinary events, which becomes evidence that Allah is capable of resurrection.
This is also transmitted evidence of monotheism. The mountains and birds are mentioned because mountains are extremely hard and birds are very distant from humans. Yet, when they followed Dawud (peace be upon him), it became clear that even trees and shrubs were under his control. But humans, whose hearts are harder than stone, opposed him.
(Wa alanna lahu al-hadid) — Iron is even harder than mountains, and its subjugation is also mentioned. Since Dawud (peace be upon him) loved jihad greatly and valued earning with his own hands, Allah made iron soft for him—without fire, and without beating it with tongs and hammers, he would shape it into rings.
[11] (Wa qaddir fis-sard) — Sard means making armor and weaving the rings into each other. There are two meanings of (qaddir):
1. The first meaning is: make the rings proportionately—not too wide or too tight, not too thick or too thin—so that arrows and swords do not penetrate it, yet it does not become a burden on the body. Al-Biqa'i said that these armors had no nails; some who have seen them reported this. This was because the iron was soft, so there was no need to hammer nails.
2. The second meaning is: this is a worldly occupation, so measure your time—do not spend all day on it. Rather, spend much of your time on righteous deeds, which are the ultimate purpose. That is why the verse continues with (wa‘malū ṣāliḥan) — and do righteous deeds.
[12] In this second event, it responds to the doubt that the kingdom of Sulayman (peace be upon him) over the wind, jinn, and birds implies that he had ownership and great power to control. The essence of the answer is that this power belonged to Allah; Sulayman (peace be upon him) had no control over it. For this reason, Allah attributes it to Himself.
This event also serves as transmitted evidence for monotheism and resurrection after death.
(Bi idhni rabbihi) — By permission of his Lord — indicates that this was not magic, as the Jews claimed, but by the command of Allah.
(Min ‘adhābi as-sa‘īr) — refers to the fire of Hell, or it could mean that, in the world, there were angels appointed over these jinn, and whoever disobeyed Sulayman's (peace be upon him) command would be struck with whips of fire.