يَعْمَلُونَ لَهُ مَا يَشَاءُ مِنْ مَحَارِيبَ وَتَمَاثِيلَ وَجِفَانٍ كَالْجَوَابِ وَقُدُورٍ رَاسِيَاتٍ اعْمَلُوا آلَ دَاوُودَ شُكْرًا وَقَلِيلٌ مِنْ عِبَادِيَ الشَّكُورُ ﴿۱۳﴾

﴾13﴿ Ya'maloona lahoo ma yashaaa'u mim mahaareeba wa tamaaseela wa jifaanin kaljawaabi wa qudoorir raasiyaat; i'maloo aala Daawooda shukraa; wa qaleelum min 'ibaadiyash shakoor

﴾13﴿ They made for him whatever he desired—sanctuaries, statues, large basins like reservoirs, and fixed cauldrons. (We said,) "Work, O family of David, in gratitude." And few of My servants are truly grateful

[13] In this passage, the subjugation of the jinn and their tasks are mentioned:
(Mahārib) — Mihrab among the Children of Israel referred to a special place of worship for the imam and scholar, and these were also built by the jinn. However, the mihrab in our time does not carry the same meaning.
(Wa tamāthīl) — refers to decorations and carvings made in the shapes of trees and bushes.
Those who have said that these images were of prophets and elders placed in worship places to increase devotion—and that this was permissible in their religion—this opinion is incorrect. It contradicts the authentic hadith:
"Those who, when a righteous person among them died, would build a place of worship over his grave and make images in it—such people are the worst of creation in the sight of Allah." (Mishkat)
From this, it is understood that building mosques over graves and making images of righteous people in them are both acts of shirk (associating partners with Allah) and corruption.
(Wa jifānin kal-jawāb) — means that Sulayman (peace be upon him) had many soldiers, servants, and guests, so large containers were needed for their food.
(Wa qudūrin rāsiyāt) — after mentioning the large basins, now the large cooking pots are mentioned. They were so huge that they could not be moved from their places. Cooking was done in them, but turning or relocating them was difficult.
(Wa qalīlun min ‘ibādī ash-shakūr) — Shakūr is mentioned in the intensive form because very few truly give thanks. Though even polytheists and disbelievers express gratitude in times of distress, those who consistently thank Allah for every blessing, with heart, tongue, limbs, and wealth, are very few. That is why the Qur’an often uses the term "most" to describe the polytheists, the ungrateful, and those without reason or action.