أَنَابَ

Commentary:

David was not taken in by the mask of ordinary litigants that the two intruders had put on; he saw through the game. Though he did not lose his presence of mind and gave his decision like a sane and sedate judge, yet he realized that his control over his people had weakened and that, despite the precautions he had taken, he was not quite safe from the schemes and plots of his enemies. He felt that the incident was a reminder from God. So he adopted the only course which the righteous and the God-fearing adopt in such circumstances. He prayed to God and sought Divine protection against the schemes and conspiracies of his enemies. The insinuation behind the tale of the litigants was that David was a tyrant who was extending his domination over small and weak neighbouring tribes.

Commentary:

While here the words are "a mere body," in 34:15 the expression used is "a worm of the earth." The reference in both the places may either be to Solomon’s son and heir, Rehoboam, a worthless fellow, in whose reign Solomon’s kingdom fell victim to disintegration and disruption, or to Jeroboam who raised the standard of revolt against the House of David and succeeded in winning the allegiance of ten tribes of Israel. Jeroboam was an idol worshipper and under his lead the Israelites relapsed into image-worship (1 Kings 12:28).

The words "he turned to God" seem to imply that Solomon had realized that after his death his kingdom would not maintain its integrity under his incompetent and inefficient successor. So he turned to God and prayed to Him. The prayer is given in the next verse.

Commentary:

After being reminded of his duty to his parents, man is warned in the present verse not to forget that his first and foremost duty is to God, and that all other duties and loyalties are subordinate to, and proceed from it. He is told that if his duty to parents appears to clash and conflict with his duty to God, his first loyalty is to his Creator. But in disregarding any of the wishes or commands of his parents which clash with his loyalty to God, he must not be arrogant or insolent to them, but should continue to show uniform courtesy, love and kindness to them.

6:38; 10:21; 29:51.

14:5; 74:32.

Commentary:

In the previous verse, it was said that God straitens His provision for some men if He so pleases. The present verse says that when the attention of disbelievers is drawn to the fact that God possesses the power to deprive men of their sustenance, they hasten to demand that this power of God should come into operation with regard to them so that it may serve as a sign. The Quran answers them by saying that God is already showing signs as a result of which some are being spiritually guided and some made to perish but disbelievers do not benefit by them and demand instead the sign of punishment. Thus, according to them, the signs of mercy and signs of the deep knowledge of God are of no account. With them, the only signs to which they attach any importance are the signs of punishment. But what benefit could they derive from the signs of destructive punishment when no opportunity would be left for them to accept guidance after they had been destroyed? The tragic truth is that most people become deserving of punishment on account of their sins, and this is why they do not benefit by the signs of guidance. God therefore decrees and decides the destruction of such people. For an explanation of the word یضل see note on v. 34.

As the words, Allah causes to perish those whom He wills, might give rise to the doubt that God brings destruction on men arbitrarily, the Quran rightly adds, and guides to Himself those who turn to Him, meaning that God does not destroy men arbitrarily but it is His immutable law that He guides those who are desirous of turning to Him and destroys only those who seek to turn away from Him and refuse to accept His guidance.