وَالطَّيْرَ مَحْشُورَةً كُلٌّ لَهُ أَوَّابٌ ﴿۱۹﴾ وَشَدَدْنَا مُلْكَهُ وَآتَيْنَاهُ الْحِكْمَةَ وَفَصْلَ الْخِطَابِ ﴿۲۰﴾ وَهَلْ أَتَاكَ نَبَأُ الْخَصْمِ إِذْ تَسَوَّرُوا الْمِحْرَابَ ﴿۲۱﴾ إِذْ دَخَلُوا عَلَى دَاوُودَ فَفَزِعَ مِنْهُمْ قَالُوا لَا تَخَفْ خَصْمَانِ بَغَى بَعْضُنَا عَلَى بَعْضٍ فَاحْكُمْ بَيْنَنَا بِالْحَقِّ وَلَا تُشْطِطْ وَاهْدِنَا إِلَى سَوَاءِ الصِّرَاطِ ﴿۲۲﴾ إِنَّ هَذَا أَخِي لَهُ تِسْعٌ وَتِسْعُونَ نَعْجَةً وَلِيَ نَعْجَةٌ وَاحِدَةٌ فَقَالَ أَكْفِلْنِيهَا وَعَزَّنِي فِي الْخِطَابِ ﴿۲۳﴾

﴾19﴿ Wattayra mahshoorah; kullul lahooo awwaab
﴾20﴿ Wa shadadnaa mulkahoo wa aatainaahul Hikmata wa faslal khitaab
﴾21﴿ Wa hal ataaka naba'ul khasm; iz tasawwarul mihraab
﴾22﴿ Iz dakhaloo 'alaa Daawooda fafazi'a minhum qaaloo laa takhaf khasmaani baghaa ba'dunaa 'alaa ba'din fahkum bainanaaa bilhaqqi wa laa tushtit wahdinaaa ilaa Sawaaa'is Siraat
﴾23﴿ Inna haazaaa akhee lahoo tis'unw wa tis'oona na'jatanw wa liya na'jatunw waahidah; faqaala akfilneeha wa 'azzanee filkhitaab
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﴾19﴿ And the birds were gathered together; all were turning to him [in devotion]
﴾20﴿ And We strengthened his kingdom and gave him abundant knowledge of religion and decisive speech
﴾21﴿ And has the news of the disputants come to you when they climbed over the wall of the place of worship
﴾22﴿ When they entered upon David (peace be upon him), he was alarmed by them. They said, Do not fear; we are disputants, one of us has wronged the other. So judge between us with truth, do not exceed the limits, and guide us to the right path
﴾23﴿ Indeed, this is my brother; he has ninety-nine sheep, while I have only one sheep. Yet he says, ‘Entrust it to me,’ and he overpowers me in speech

[19] This is another miraculous attribute—birds, being among the softest and most tender of creatures, are the opposite of mountains, which are extremely hard.
So both the extremely hard (mountains) and the extremely soft (birds) would join him together in glorifying Allah.
[20] In these next three attributes, the following are mentioned:
1. "(Wa shadadnā mulkah)"—Mulk is used to signify vast ownership and dominion. His army was large, his awe and fear cast upon the people, and he was supported and aided by divine help.
2. "(Wa ātaynāhu al-ḥikmah)"—This refers to knowledge of the Book of Allah and the Sunnah, understanding of fine details, and wisdom in interpreting scriptural texts and legal rulings.
3. "(Faṣl al-khiṭāb)"—This term includes eloquent, concise speech (after praise and blessings) beginning with the phrase “Amma ba‘d”, and the complete knowledge by which disputes between the claimant and the defendant can be judged and resolved.
[21] After mentioning the attributes of Dawud (peace be upon him), which indicate his great honor and status, his trial is then mentioned, followed by his return and turning to Allah the Exalted.
"(Al-miḥrāb)"—in the religious law of the Children of Israel, this referred to a special and separate place of worship designated for devoted servants, and it was called miḥrāb.
It was named miḥrāb because it was considered a place of confrontation against Satan.
A similar mention is found in Surah Aal-‘Imran.
[22] Since the doors of the place of worship were closed, and these people (the disputants) were in need of a judgment, they were forced to climb over the wall.
"(So he was alarmed by them)"—they entered in an unusual manner and without permission, which naturally causes fear and concern.
Faza‘ refers to the visible effects of fear appearing on the body.
When they noticed from his reaction that he was frightened—possibly thinking they might be enemies—they first comforted him with the words “Do not be afraid,” and then presented their case by saying: *(“Some of us have wronged the other”) *.
Baghā means to unjustly transgress the rights of another.
"(And guide us…)"—this contains the indication that after making a judgment, show us the etiquette so that no future conflict arises—this is the approach of a wise judge.
[23] This is the detailed account of the dispute.
In the previous verse, the two disputing partners were mentioned collectively, but in this verse, only one of the disputants is speaking—this is the defendant, because the other had made a claim over one of his sheep, and he is denying it.
"(My brother)"—this could refer either to a blood brother or a religious brother; both interpretations are possible.
"(And he overpowered me in speech)"—the reason for his dominance in speech could be that he was eloquent and sharp-tongued, or he was powerful and influential due to his wealth.