Tafsir of Al-Anbiya' 21:82

"And of the devils" (meaning: We subjected for him some of the devils) "who dive for him." The word "some" (man) is in the accusative position, governed by "We subjected" (sakhkharna). It is also permissible for it to be in the nominative position as an initial subject (mubtada') whose predicate is that which precedes it. According to both interpretations, as Abu Hayyan has deemed most likely, it is a relative noun (mawsula). According to what a group has chosen, it is an indefinite noun qualified by an adjective (nakira mawsufa). The reasoning for preferring the latter over the relative noun is that there is no preceding context (‘ahd) here, and the argument that a relative noun might refer to a mental context is contrary to the apparent meaning. The plural pronoun was used in view of the meaning, and it is made elegant by the mention of the plural before it.

"Diving" (ghaws) is entering beneath the water and extracting something from it. Since a diver dives for himself and for others, it was said "for him," to signal that the diving was not for themselves, but for his sake—peace be upon him. He—peace be upon him—would command them, and they would dive into the seas and extract their precious objects for him.

"And they work" for him "other work" besides that—meaning other than what was mentioned regarding the building of cities, palaces, and the invention of strange crafts, due to the Almighty’s saying: "They made for him what he willed of elevated chambers and statues." It is said: baths, depilatories, mills, glass, and soap are among their works. Imam al-Razi mentioned this in his exegesis, though there is disagreement regarding soap. In al-Tadhkirah, it is stated that soap is an ancient craft; it is said to have been found in the books of Hermes and Andukhia, which is the most likely view. It is also said to be the craft of Hippocrates and Galen—thus it ends. It is also said to be from the craft of al-Farabi, and the first to make it was in Damascus, Syria, but that is not correct. What is famously claimed, that the first to make it was al-Buni, is among the lies and superstitions of the common people.

These [devils] are either the first group or another, due to the generality of the word "some" (man), as if it were said: "And those who work." Devils are rational, fiery bodies. The acquisition of the ability for arduous tasks in a subtle body is not implausible; it is analogous to the air’s ability to move heavy objects. He—glory be to Him—thickened their bodies specifically and strengthened them, and increased their magnitude so that this might be a miracle for Solomon—peace be upon him. When he died, He returned them to their original creation so that their remaining [in that state] would not lead to the confusion of a false prophet. This is a baseless statement regarding the level of acceptance, as is not hidden.

The apparent meaning is that those who were subjected were disbelievers, because the term "devils" is more commonly applied to them, and explicit text to that effect has come in some narrations. This is supported by the Almighty’s saying: "And We were for them observers," meaning: from deviating from his command or causing corruption. Al-Zajjaj said: He would protect them from corrupting what they had built during the day. It is also said: [He was] an observer over them so they would not stir up anyone. The most appropriate interpretation for the closing clause is what was previously mentioned. It is mentioned regarding their surveillance that He appointed a group of angels—peace be upon them—and a group of believing jinn over them.

In the stories of David and Solomon—peace be upon them both—there is that which indicates the greatness of Allah’s power. The Imam said: The subjection of the densest of bodies to David—peace be upon him—which is stone (as Allah made it speak with glorification) and iron (as He softened it for him), and the subjection of the most subtle of bodies to Solomon—peace be upon him—which is the wind, and the devils (who are made of fire and could dive into the water without it harming them), is a clear proof of His dazzling power—glory be to Him—the manifestation of the opposite from the opposite, and the possibility of reviving rotten bones and making dry dust into a living animal. Thus, when the Truthful One informs of its occurrence, it is mandatory to accept and believe it.