Overview (Verses 246 - 248)

A Test of Genuine Faith
 
The sūrah goes on to cite another episode of the story of the Israelites after the death of Moses, God’s messenger to them: “Are you not aware of those elders of the Children of Israel, after the time of Moses, when they said to one of their Prophets, Appoint for us a king, and we shall fight for the cause of God.’ He said, ‘Would you, perchance, refuse to fight if fighting is ordained for you?’ They said, ‘Why should we not fight for the cause of God when we have been driven out of our homes and our children?’ Yet, when fighting was ordained for them, they turned back, save for a few of them. God is fully aware of the wrongdoers.” (Verse 246)
 
The reference here is to a group of the Israelite elders who had asked one of their numerous Prophets, whose identity has not been given as it is not essential in this context, to appoint them a king to lead them into battle “for the cause of God”. The narrative suggests a time of religious revival among the Israelites, a .d a strong desire to uphold ‘the truth and defend it against the ungodly enemies.
 
Resolve takes a fighter halfway to victory. He must be certain of the legitimacy of his cause, and the falsehood of that of his enemy, and his objective to uphold the cause of God must also be clear in his mind.
 
The wise prophet needed reassurance that the elders’ enthusiasm for fighting was not mere bravado, and that they were sincere in their resolve and committed to the requirements of fighting for God’s cause. He did not wish his efforts to be in vain. Would they flinch or retreat once fighting had been made obligatory for them?
 
The elders gave reasons of their own for wishing to fight: “They said, ‘Why should we not fight for the cause of God when we have been driven out of our homes and our children?’“ Their motives were clear: they had been wronged. So was their objective: they wanted to fight for the cause of God, and their determination was not open to question.
 
Nevertheless, as soon as the time had come for them to face their enemy, “Yet, when fighting was ordained for them, they turned back, save for a few of them.” (Verse 246) Here the sūrah highlights the propensity of some Israelites to breach agreements, break promises and disobey God. It also points to their tendency to display disunity and to betray their cause. This is not only true of those Israelites, but it is true of many other human communities and groups who lack cultural maturity and a strong and enlightened tradition. Such characteristics need to be taken into account by those who have to lead these communities through difficult times.
 
The verse concludes with the comment: “God is fully aware of the wrongdoers.” (Verse 246) This comment deplores the dereliction of responsibility and accuses the large group of betraying themselves, their leader and their cause. No group of people could be so certain of the legitimacy of their cause, and of God’s support for their case, and then go on to flagrantly relinquish their obligations. People who are certain of the truth they follow, like those Israelites were, could not just turn away from their responsibilities. If they do, they are certain to have the punishment reserved for wrongdoers.
 
The sūrah points to another disturbing streak in the Israelites’ character, cited a number of times in the sūrah. The group had asked for a king to be appointed to lead them into battle, claiming to be ready to fight for “the cause of God”. But, as soon as he was appointed, they began to question the wisdom of his choice and his eligibility to rule over them. They argued that some of them were better suited for the task because he did not come from a noble background, nor was he wealthy enough to be a king and leader.
 
Here is how the sūrah relates what happened: “Their Prophet said to them, ‘God has appointed Saul [Ţālūt] to be your king.’ They said, ‘How can he have the kingship over us when we are better entitled to it than he is? Besides, he has not been given abundance of wealth.’ He said, ‘God has chosen him in preference to you, and endowed him abundantly with knowledge and physical stature. God grants His dominion to whom He will. He is Munificent, All-Knowing.’“ (Verse 247)
 
Their Prophet had to explain that the king was chosen by God, which should have been enough reason for his people to accept him, because God is powerful and generous and would only choose what would be in their best interest. Moreover, he was endowed with knowledge and physical strength, providing him with a greater quality of leadership and ability.
 
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. “Their Prophet also said to them, ‘The portent of his kingship is that a casket shall be brought to you, wherein you shall have peace of reassurance from your Lord, and a legacy left behind by the House of Moses and the House of Aaron. It will be borne by angels. That will be a sign for you, if you are true believers.’“ (Verse 248)
 
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.

Overview (Verses 246 - 248)

A Test of Genuine Faith
 
The sūrah goes on to cite another episode of the story of the Israelites after the death of Moses, God’s messenger to them: “Are you not aware of those elders of the Children of Israel, after the time of Moses, when they said to one of their Prophets, Appoint for us a king, and we shall fight for the cause of God.’ He said, ‘Would you, perchance, refuse to fight if fighting is ordained for you?’ They said, ‘Why should we not fight for the cause of God when we have been driven out of our homes and our children?’ Yet, when fighting was ordained for them, they turned back, save for a few of them. God is fully aware of the wrongdoers.” (Verse 246)
 
The reference here is to a group of the Israelite elders who had asked one of their numerous Prophets, whose identity has not been given as it is not essential in this context, to appoint them a king to lead them into battle “for the cause of God”. The narrative suggests a time of religious revival among the Israelites, a .d a strong desire to uphold ‘the truth and defend it against the ungodly enemies.
 
Resolve takes a fighter halfway to victory. He must be certain of the legitimacy of his cause, and the falsehood of that of his enemy, and his objective to uphold the cause of God must also be clear in his mind.
 
The wise prophet needed reassurance that the elders’ enthusiasm for fighting was not mere bravado, and that they were sincere in their resolve and committed to the requirements of fighting for God’s cause. He did not wish his efforts to be in vain. Would they flinch or retreat once fighting had been made obligatory for them?
 
The elders gave reasons of their own for wishing to fight: “They said, ‘Why should we not fight for the cause of God when we have been driven out of our homes and our children?’“ Their motives were clear: they had been wronged. So was their objective: they wanted to fight for the cause of God, and their determination was not open to question.
 
Nevertheless, as soon as the time had come for them to face their enemy, “Yet, when fighting was ordained for them, they turned back, save for a few of them.” (Verse 246) Here the sūrah highlights the propensity of some Israelites to breach agreements, break promises and disobey God. It also points to their tendency to display disunity and to betray their cause. This is not only true of those Israelites, but it is true of many other human communities and groups who lack cultural maturity and a strong and enlightened tradition. Such characteristics need to be taken into account by those who have to lead these communities through difficult times.
 
The verse concludes with the comment: “God is fully aware of the wrongdoers.” (Verse 246) This comment deplores the dereliction of responsibility and accuses the large group of betraying themselves, their leader and their cause. No group of people could be so certain of the legitimacy of their cause, and of God’s support for their case, and then go on to flagrantly relinquish their obligations. People who are certain of the truth they follow, like those Israelites were, could not just turn away from their responsibilities. If they do, they are certain to have the punishment reserved for wrongdoers.
 
The sūrah points to another disturbing streak in the Israelites’ character, cited a number of times in the sūrah. The group had asked for a king to be appointed to lead them into battle, claiming to be ready to fight for “the cause of God”. But, as soon as he was appointed, they began to question the wisdom of his choice and his eligibility to rule over them. They argued that some of them were better suited for the task because he did not come from a noble background, nor was he wealthy enough to be a king and leader.
 
Here is how the sūrah relates what happened: “Their Prophet said to them, ‘God has appointed Saul [Ţālūt] to be your king.’ They said, ‘How can he have the kingship over us when we are better entitled to it than he is? Besides, he has not been given abundance of wealth.’ He said, ‘God has chosen him in preference to you, and endowed him abundantly with knowledge and physical stature. God grants His dominion to whom He will. He is Munificent, All-Knowing.’“ (Verse 247)
 
Their Prophet had to explain that the king was chosen by God, which should have been enough reason for his people to accept him, because God is powerful and generous and would only choose what would be in their best interest. Moreover, he was endowed with knowledge and physical strength, providing him with a greater quality of leadership and ability.
 
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. “Their Prophet also said to them, ‘The portent of his kingship is that a casket shall be brought to you, wherein you shall have peace of reassurance from your Lord, and a legacy left behind by the House of Moses and the House of Aaron. It will be borne by angels. That will be a sign for you, if you are true believers.’“ (Verse 248)
 
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.