﴿So We made it understood﴾ meaning the judgment [by what we have of comprehensive knowledge and complete ability to elevate whom We will -] ﴿Sulaiman﴾ So he said: The sheep are to be given to the owner of the vineyard so that he may benefit from its milk, offspring, wool, and its benefits. The owner of it works in the vineyard until it returns to how it was, and he takes his harvest, and the sheep are returned to their owner. This is more beneficial for both of them. This is the clearest evidence of what was previously indicated in ﴿He said: My Lord knows the saying﴾ [Al-Anbiya: 4] and ﴿And We were aware of it﴾ [Al-Anbiya: 51] ﴿When he said to his father﴾ [Al-Anbiya: 52] and in it is a response to them in their anger towards the Prophet, blessings and peace be upon him, in belittling the fathers and responding to them as in the story of Ibrahim, peace be upon him, because it is not objectionable for the son to surpass his father, even in something. [And the verse indicates that the judgment can be overturned by ijtihad if what is stronger than it appears.]

And when that might imply something regarding Dawud, peace be upon him, he negated it by saying, indicating that they are both correct in their ijtihad, even if the one who is correct in the judgment is only one of them. ﴿And both﴾ meaning each of them ﴿We gave﴾ by what we have of greatness ﴿Judgment﴾ meaning [prophethood -] and an action based on the wisdom of knowledge, [and this is the meaning of what they said regarding the words of the Prophet ﷺ: "Indeed, some poetry is judgment" - meaning a truthful saying that corresponds to the truth -] ﴿And knowledge﴾ supported by righteous action. And from Al-Hasan, may Allah have mercy on him: If it were not for this verse, I would have seen the judges perishing, but He praised Sulaiman, peace be upon him, for his correctness and excused Dawud, peace be upon him, for his ijtihad. And he followed him with the miracles that testify to him [of precedence and virtue, so he said -] So he said: ﴿And We subjected﴾ meaning by Our greatness which is not diminished by anything.

And when this miracle was in the context of glorification, the action was not considered an addition to the glorification and a distancing from what might mislead others. He said, presenting what is more indicative of the ability in that, because it is further from speech: ﴿With David, the mountains﴾ meaning those which are stronger than the fields, while they were ﴿glorifying﴾ with him. And if We had willed, We could have made the fields or the sheep speak to him with the correctness of judgment. And he did not mention the she-camel of Salih because it is a proposed cause for the punishment of annihilation, so mentioning it here was not appropriate. This is in reference to what His saying, glorified and exalted is He, indicates: ﴿Indeed, We have sent down to you a Book in which is your mention﴾ [Al-Anbiya: 10] ﴿And We have not sent you except as a mercy to the worlds﴾ [Al-Anbiya: 107]. And these verses mentioned here do not contain anything proposed. ﴿And the birds﴾ which We subjected to the winds that are stronger than the mountains, and most of their dwelling places are the mountains, We subjected them with him, glorifying ﴿And We were acting﴾ meaning it is in our nature to act for such acts. And for everything We desire, by virtue of our encompassing greatness, so do not think much of a matter even if it is astonishing to you. And this has occurred similarly for more than one of this nation. When Al-Mutarrif ibn Abdullah ibn al-Shakhir would enter his house, his daughter would glorify with him. This is while the food would glorify in the presence of the Prophet, blessings and peace be upon him, and the pebbles and others.