Surah al-Baqarah (The Cow) 2 : 249
1. Lessons/Guidance/Reflections/Gems[ edit ]
This should have been enough to convince them to accept Saul as king over them; but, it seems, nothing short of a miracle would persuade them. In the post-Moses era, the Israelites, during the reign of Joshua, were driven out of the Holy Land and most of their sacred heritage was pillaged and looted. This included a casket that was said to contain many relics of Moses and Aaron. More significantly, it also contained a copy of the tablets given by God to Moses on Mount Sinai. The reappearance of that casket, carried by angels, would be, their Prophet said, a sign from God and material proof of Saul’s kingship. Once they saw it they would be reassured and, if they were true believers, would accept him as their leader.
The narration suggests that the miracle did take place and, completely reassured, the Israelites went on to confront their enemy.
Despite the lack of narrative details, we can gather that Saul had organised his fighting force of willing men and had gone ahead to do battle, and that as soon as they were on their way, he put their loyalty to the test. “And when Saul set out with his troops, he said, ‘God will now put you to the test by a river. He who drinks from it will not belong to me, but he who does not taste its water will indeed belong to me, except him who takes a scoop with his hand.’ They all drank [their fill] of it, except for a few of them.”
The leadership qualities of Saul are now coming to light. He was leading an army of a vanquished nation who had experienced defeat many times in its history, and was about to meet a formidable enemy, and had therefore to test the will of his troops. He had to be sure of their ability to overcome their desires and endure hardship and deprivation. Above all, he had to test their loyalty and obedience, and their ability to shoulder responsibility. He put them to the test at the river, having established that they were getting very thirsty, to find out who would obey him and who would not.
“They all drank [their fill] of it, except for a few of them.” He allowed them a single scoop with the hand to quench their thirst, but most of them drank their fill and were left behind because they had failed the test. It was better for the rest of the fighting force as weaklings would have been a liability on the battlefield. Military prowess is not determined by size or numbers, but is measured by the will and moral strength and faith of the troops.
This example shows that good intentions, by themselves, are not sufficient unless they are tested in practice. It also demonstrates the strength of a leader who is not swayed by the fall of most of his troops at the first hurdle, but who forges ahead with the rest of them.
Saul’s forces were to encounter more trials of loyalty and strength: “When he and those who kept faith with him crossed the river, they said, ‘No strength have we today to stand up to Goliath and his forces.’“
Their numbers had dwindled, and they were aware that they were outnumbered by Goliath’s forces. Certainly, they had the advantage of faith in their cause and trust in their leader, but the harsh reality of the situation told them they were the weaker side, and that their faith would be put to the test. Would that invisible force of faith triumph? How strong was their faith in God, and would they be able to harness that force in their favour and prevail?
At that decisive moment, a small group of true believers stood up to express their faith: “But those of them who were certain that they would meet their Lord said, ‘How often has a small host triumphed over a large host by God’s grace. God is with those who remain patient in adversity.’“
To the believer’s mind, that is the way it should be: believers are always numerically less than their enemies, because they need to sacrifice more and work harder to earn God’s grace and pleasure. But they triumph because they draw their strength from God Almighty and their faith in Him. The believers are aware that their victory comes from God as a reward for their patience and perseverance.
- الآية تحريض على القتال واستشعار للصبر، واقتداء بمن صدق ربه، قلت : هكذا يجب علينا نحن أن نفعل، لكن الأعمال القبيحة والنيات الفاسدة منعت من ذلك حتى ينكسر العدد الكثير منا قدام اليسير من العدو؛ كما شاهدناه غير مرة؛ وذلك بما كسبت أيدينا؛ قال أبو الدرداء: إنما تقاتلون بأعمالكم. القرطبي: 4/245 [Be the first to translate....]
- طول التفكير فـي الآخرة يورث الثبات واليقين بالله وبنصره، ﴿ ۚ قَالَ ٱلَّذِينَ يَظُنُّونَ أَنَّهُم مُّلَٰقُوا۟ ٱللَّهِ كَم مِّن فِئَةٍ قَلِيلَةٍ غَلَبَتْ فِئَةً كَثِيرَةًۢ بِإِذْنِ ٱللَّهِ [Be the first to translate....]
- أكثر من الدعاء بالثبات، ثم درب نفسك اليوم بترك محبوب مباح؛ كأن تصوم يوما نافلة حتى لا تنهزم عند الابتلاء، ﴿ فَشَرِبُوا۟ مِنْهُ إِلَّا قَلِيلًا مِّنْهُمْ [Be the first to translate....]
2. Linguistic Analysis[ edit ]
4. Miscellaneous Information[ edit ]
5. Connected/Related Ayat[ edit ]
- الَّذِينَ يَظُنُّونَ أَنَّهُم مُّلَاقُو رَبِّهِمْ وَأَنَّهُمْ إِلَيْهِ رَاجِعُونَ "Who are certain that they will meet their Lord and that they will return to Him." (2:46)
6. Frequency of the word[ edit ]
7. Period of Revelation[ edit ]
The scholars are unanimous that Surah al-Baqarah is Madani and that it was the first Surah revealed in Madinah. [Ibn Hajar al-Asqalani in Fath al-Bari no. 160/8].
Despite it being the first Surah to be revealed in Madinah, it contains Ayaat from a later period also. In fact, according to Ibn Abbas [as mentioned in Ibn Kathir] the last Ayat revealed to the Prophet was Ayat no. 281 from Surah al-Baqarah and this occurred 8 days or so before his death [which corresponds to the year 11 Hijri].
8. Reasons for Revelation[ edit ]
In order to understand the meaning of this Surah, we should know its historical background:
1. At Makkah, the Quran generally addressed the polytheist Quraysh who were ignorant of Islam, but at Madinah it was also concerned with the Jews who were acquainted with the creed of Monotheism, Prophethood, Revelation, the Hereafter and Angels. They also professed to believe in the law which was revealed by God to their Prophet Moses, and in principle, their way was the same (Islam) that was being taught by Prophet Muhammad. But they had strayed away from it during the centuries of degeneration and had adopted many un-Islamic creeds, rites and customs of which there was no mention and for which there was no sanction in the Torah. Not only this: they had tampered with the Torah by inserting their own explanations and interpretations into its text. They had distorted even that part of the Word of God which had remained intact in their Scriptures and taken out of it the real spirit of true religion and were now clinging to a lifeless frame of rituals. Consequently their beliefs, their morals and their conduct had gone to the lowest depths of degeneration. The pity is that they were not only satisfied with their condition but loved to cling to it. Besides this, they had no intention or inclination to accept any kind of reform. So they became bitter enemies of those who came to teach them the Right Way and did their utmost to defeat every such effort. Though they were originally Muslims, they had swerved from the real Islam and made innovations and alterations in it and had fallen victims to hair splitting and sectarianism. They had forgotten and forsaken God and begun to serve material wealth. So much so that they had even given up their original name “Muslim” and adopted the name “Jew” instead, and made religion the sole monopoly of the children of Israel. This was their religious condition when the Prophet went to Madinah and invited the Jews to the true religion. That is why more than one third of this Surah has been addressed to the children of Israel. A critical review of their history, their moral degeneration and their religious perversions has been made. Side by side with this, the high standard of morality and the fundamental principles of the pure religion have been put forward in order to bring out clearly the nature of the degeneration of the community of a prophet when it goes astray and to draw clear lines of demarcation between real piety and formalism, and the essentials and non-essentials of the true religion.
2. At Makkah, Islam was mainly concerned with the propagation of its fundamental principles and the moral training of its followers. But after the migration of the Prophet to Madinah, where Muslims had come to settle from all over Arabia and where a tiny Islamic State had been set up with the help of the ‘local supporters’ (Ansar), naturally the Quran had to turn its attention to the social, cultural, economic, political and legal problems as well. This accounts for the difference between the themes of the Surahs revealed at Makkah and those at Madinah. Accordingly about half of this Surah deals with those principles and regulations which are essential for the integration and solidarity of a community and for the solution of its problems.
After the migration to Madinah, the struggle between Islam and disbelief (Kufr) had also entered a new phase. Before this the Believers, who propagated Islam among their own clans and tribes, had to face its opponents at their own risk. But the conditions had changed at Madinah, where Muslims from all parts of Arabia had come and settled as one community, and had established an independent city state. Here it became a struggle for the survival of the Community itself, for the whole of non-Muslim Arabia was bent upon and united in crushing it totally. Hence the following instructions, upon which depended not only its success but its very survival, were revealed in this Surah:
a. The Community should work with the utmost zeal to propagate its ideology and win over to its side the greatest possible number of people.
b. It should so expose its opponents as to leave no room for doubt in the mind of any sensible person that they were adhering to an absolutely wrong position.
c. It should infuse in its members (the majority of whom were homeless and indigent and surrounded on all sides by enemies) that courage and fortitude which is so indispensable to their very existence in the adverse circumstances in which they were struggling and to prepare them to face these boldly.
d. It should also keep them ready and prepared to meet any armed menace, which might come from any side to suppress and crush their ideology, and to oppose it tooth and nail without minding the overwhelming numerical strength and the material resources of its enemies.
e. It should also create in them that courage which is needed for the eradication of evil ways and for the establishment of the Islamic Way instead. That is why God has revealed in this Surah such instructions as may help achieve all the above mentioned objects.
At the time of the revelation of Al-Baqarah, all sorts of hypocrites had begun to appear. God has, therefore, briefly pointed out their characteristics here. Afterwards when their evil characteristics and mischievous deeds became manifest, God sent detailed instructions about them. [REF: Mawdudi]