إِنّا سَخَّرنَا الجِبالَ مَعَهُ يُسَبِّحنَ بِالعَشِيِّ وَالإِشراقِ

Indeed We disposed the mountains to glorify [Allah] with him at evening and dawn.

EXEGESIS

Sakhkharnā (we disposed) is to compel something to be utilised for a specific purpose.^{‎[1]Raghib, p. 402.} For example, the sea has been put at man’s disposal so that he may traverse it with ships and extract from it food and other goods (16:14, 45:12); domesticated animals can be used for travel, work, and food (43:13), and so on. Indeed, in this sense everything in this world has been put at the disposal of human beings, to utilise for their needs: and He has disposed (sakhkhara) for you[r benefit] whatever is in the heavens and whatever is on the earth; all is from Him (45:13). So the mountains and birds were put at Prophet David’s (a) disposal, and he then used them to join him in praising God.

ʿAshī (evening) is the time of ʿaṣr, from afternoon to nightfall and afterwards.^{‎[2]Razi, 26/390.}

Ishrāq (dawn) should be the time of sunrise (ṭulūʿ),^{‎[3]Tibyan, 8/549.} though others have said it is the time of early morning (ḍuḥā) that is slightly after sunrise.^{‎[4]Tabari, 23/87; Thalabi, 8/183; Zamakhshari, 4/78. According to Sunni scholars there is an extra supererogatory prayer to be performed at ḍuḥā time, slightly after sunrise and all the way until before noon. It is also sometimes called the ishrāq prayer. See also Qurtubi, 15/160-161.}

There is some disagreement as to whether or not shurūq and ishrāq refer to the same or different times. Some have said that ishrāq is after sunrise and shurūq is sunrise itself, as in, So the cry seized them at sunrise (mushriqīn) (15:73). Others have said they are one and the same.^{‎[5]Razi, 26/375.}

EXPOSITION

Because of Prophet David’s (a) high station, God had placed the mountains (and birds as we read in the next verse) at his disposal. This is the fifth merit of Prophet David (a) mentioned in this surah. His kingdom was so much more than any worldly king could even dream to attain. Not only did he command armies of men and rule over a nation, God made creation itself submit to him (and his son as we shall later read). This is the meaning of verse 20, We made his kingdom firm. This is another reason why Prophet David (a) was such a relevant example to the Meccan elite – his and his son’s kingdom far exceeded anything they could ever hope for. Prophet Muhammad (s) was following in the footsteps of men such as these, therefore how could they hope to buy him off with their paltry bribes? Even if they placed the sun and the moon in his hands it could not outweigh what he had been given by God.^{‎[6]See the Introduction.}

Prophet David (a), the man of strength, did not use the power placed at his disposal for whimsical purposes; as he was oft-returning (awwāb), he utilised it to focus on what he loved: the worship of God. The mountains and birds would turn obediently with him to worship God. Obviously, this praise did not occur in human language and the sounds it produces. All things are by their nature in submission to God, to Him submits whoever there is in the heavens and the earth, willingly or unwillingly (3:83). In fact, because of this connection to God, everything in creation is glorifying God, The seven heavens glorify Him, and the earth [too], and whoever is in them. There is not a thing but celebrates His praise, but you do not understand their glorification (17:44). For more on this concept, see the commentary on 17:44.^{‎[7]See also the commentaries of Mizan and Qurtubi on those verses.}

Because of the high level of servitude that Prophet David (a) had reached in his worship, and because it was so sincere and humble, God disposed the mountains and birds to him, which would join him in congregation in praising God. Prophet David (a) would understand their language and their praise, and they would pray to God together. This can be likened to angels who might join the congregation in prayer, but are not seen or heard or understood by us. See also the commentary on 21:79.

REVIEW OF TAFSĪR LITERATURE

The scholars have suggested alternative meanings to the mountains being disposed to Prophet David (a), and how – together with the birds mentioned in the next verse – they glorified God with him:

1. They moved with him wherever he moved, every morn and eve. This was then described as glorifying God.^{‎[8]Tibyan, 8/549. Something similar is proposed by Razi, 26/374.}
2. There were structures constructed in the mountains in which God was praised.^{‎[9]Tabrisi, 8/732.}
3. That the mountains, and other inanimate objects, also possessed reason and intelligence, and would praise God together with Prophet David (a).^{‎[10]Razi, 26/374; Nemuneh, 19/238.}
4. That Prophet David (a) had such a loud and beautiful voice that it would reverberate in the mountains, and the birds would chirp with him, and this was a type of participation in the praise.^{‎[11]Tibyan, 8/550; Razi, 26/374, who attributes this opinion to Abū Bakr al-Qaffāl. See also Qurtubi, 15/159, who attributes this to Ibn Isḥāq.}
5. His voice was so captivating that animals would come closer to listen, so that one could have taken them by their necks.^{‎[12]Razi, 26/374; he attributes this opinion to Ibn Isḥāq.}
6. That the mountains and birds would come and pray with him in a miraculous fashion that could be witnessed by people.^{‎[13]Qurtubi, 15/159.}

While these all are interesting, what was mentioned before is what is more consistent with other verses of the Quran. Some have criticised this by saying that if the verse is referring to innate praise – which is constant and ever present – then it would not count as any merit for Prophet David (a).^{‎[14]Nemuneh, 19/239.} This can be answered by saying that Prophet David (a) was given command over these things (as the next verse tells us); what made it significant is that he understood the language of their praise and utilised his power over them to have these things join him in his praise of God, and not for any worldly goal and desire.^{‎[15]Mizan, 17/190, makes a similar argument, saying that what was special about this was that the birds would praise God along with Prophet David (a) in a way that could be heard by other people.} Many are led astray by their pride when they gain an insignificant amount of control over others, yet Prophet David (a) was a good servant of God despite his worldly power. This is one of his great merits.

INSIGHTS FROM OTHER TRADITIONS

1. As for me, I will call upon God; and the Lord shall save me. Evening, and morning, and at noon, will I pray, and cry aloud: and he shall hear my voice.^{‎[16]Psalms 55:16-17.}
2. It is a good thing to give thanks unto the Lord, and to sing praises unto thy name, O most High: to shew forth thy lovingkindness in the morning, and thy faithfulness every night.^{‎[17]Psalms 92:1-2.}

[1] Raghib, p. 402.
[2] Razi, 26/390.
[3] Tibyan, 8/549.
[4] Tabari, 23/87; Thalabi, 8/183; Zamakhshari, 4/78. According to Sunni scholars there is an extra supererogatory prayer to be performed at ḍuḥā time, slightly after sunrise and all the way until before noon. It is also sometimes called the ishrāq prayer. See also Qurtubi, 15/160-161.
[5] Razi, 26/375.
[6] See the Introduction.
[7] See also the commentaries of Mizan and Qurtubi on those verses.
[8] Tibyan, 8/549. Something similar is proposed by Razi, 26/374.
[9] Tabrisi, 8/732.
[10] Razi, 26/374; Nemuneh, 19/238.
[11] Tibyan, 8/550; Razi, 26/374, who attributes this opinion to Abū Bakr al-Qaffāl. See also Qurtubi, 15/159, who attributes this to Ibn Isḥāq.
[12] Razi, 26/374; he attributes this opinion to Ibn Isḥāq.
[13] Qurtubi, 15/159.
[14] Nemuneh, 19/239.
[15] Mizan, 17/190, makes a similar argument, saying that what was special about this was that the birds would praise God along with Prophet David (a) in a way that could be heard by other people.
[16] Psalms 55:16-17.
[17] Psalms 92:1-2.