Page 40
wa-qāla lahum nabiyyuhum ʾinna ʾāyata mulkihī ʾan yaʾtiyakumu t-tābūtu fīhi sakīnatun min rabbikum wa-baqiyyatun mimmā taraka ʾālu mūsā wa-ʾālu hārūna taḥmiluhu l-malāʾikatu ʾinna fī dhālika la-ʾāyatan lakum ʾin kuntum muʾminīna
Their prophet said to them, ‘Indeed the sign of his kingship shall be that the Ark will come to you, bearing tranquillity from your Lord and the relics left behind by the House of Moses and the House of Aaron, borne by the angels. There is indeed a sign in that for you, should you be faithful.’
— Ali Quli Qarai
Surah Al-Baqarah, Verses 246-252
246. "Have you not seen the chiefs of the Children of Israel, after Moses, when they said to a Prophet of theirs: 'Raise up for us a king that we will fight in Allah's way'. He said: ' Might it be that, if fighting is written for you, then you will not fight?' They said: 'Why should we not fight in the way of Allah, while we have been expelled from our dwellings and our children?' But when fighting was written for them, they turned back save a few of them, and Allah is All-Knowing of the unjust."
247. "And their Prophet said to them: 'Verily Allah has raised up Saul for you as a king.' They said: ' How can he hold kingship over us, while we are more rightful to kingship than he, and he has not been given abundance of wealth?' He said: 'Verily Allah has chosen him over you, and He has increased him abundantly in knowledge and stature. Allah gives His kingdom unto whom so He wills; and Allah is All-Embracing, All-Knowing.'"
248. "And their Prophet said to them: 'Verily the sign of his kingship is that the Ark of the Covenant will come to you, wherein shall be a tranquility from your Lord, and the Relics of what the family of Moses and the family of Aaron have left behind, the angels bearing it. Surely in that shall be a sign for you, if you are (truly) faithful."
249. "So when Saul marched out with the troops he said: ' Verily Allah will try you by a river, whoever drinks from it he is not of me, and whoever tastes it not, he is surely of me, including the one who tastes but a single handful.' But they all drank of it, except a few of them. And when he (Saul) crossed it (the river), those who believed with him said: 'We have no power today against Goliath and his troops.' Those who knew that they would meet Allah said: ' How often a small party has overcome a numerous host by Allah's leave! And Allah is with the (steadfast) patient ones '."
250. "So when they encountered Goliath and his troops, they said: 'Our Lord! Pour down upon us patience, and make our steps firm, and help us against the disbelieving people '."
251. "Thus they routed them by Allah's leave, and David slew Goliath; and Allah gave him the kingship and wisdom and taught him of what He willed. And were Allah not to repel some people by means of other people, the earth would certainly be full of mischief; but Allah is Gracious to all (His) creatures."
252. "These are the Signs of Allah; We recite them to you (Muhammad) in truth, and verily, you are (one) of the Messengers."
Explanation
An Introduction to the above Group of Verses
In these verses Providence, the Great, points to one of the wonderful adventures of a group of the Israelites that happened after the time of Moses (as). The statement of this happening, of course, is following the statement of Holy War and the defence from the limits of the religion of Allah, which is, in fact, the same as the limits of humanity. It is stated, indeed, for the Muslims to take lesson from that marvelous incident.
A Marvelous Incident!
The Israelites who had become weak and poor under the domination of Pharaoh, gained great power and splendour under the wise leadership of Moses (as). Allah showered many blessings upon them with the sanctity of this Great Prophet, including the Ark of the Covenant. The Jews, by carrying the Ark before the troops, got a kind of confidence and spiritual capability. This power and glory continued a length of time after Moses (as). But the same victorious capacity and blissful bounties they had, gradually made them proud and, thereby, they became disobedient.
Finally, they were defeated with a great slaughter by Philistines when they lost their power and authority accompanied with loosing the Ark. After that, they became so weak and inflicted with dispersion that they were not able to defend themselves even against the smallest enemies. It was so that their enemies expelled a great many of them from their own land and captured their children, too. That status continued for years. At last, their prayer was heard and Allah raised a prophet for them called Samuel, to save them and guide them.
Those people, who had become tired and worn from the cruelty and transgressions of their enemies, were seeking for a shelter to take refuge in. Therefore, they gathered around him and asked him to appoint a king for them. They all had decided to follow the command and leadership of such a king to fight unitedly against their enemy with heart and soul in order to regain their last honour and glory. Prophet Samuel, who was well acquainted with their spirituality and knew their disloyal characteristics from before, told them he was afraid that they might disobey their commander, as to face with their enemy, when the order of Holy War in the way of Allah would be prescribed for them.
They objected that how they could disobey their commander and do not do their own duty in the case that the torturous enemy had expelled them from their home and had occupied their land and captured their children. When Prophet Samuel found that those people had recognized their ailment and were seeking for the remedy, as if they had realized the secret of their state of being retarded, he prayed and asked the Lord what those people wanted. It was revealed to him to introduce Saul as their king.
Samuel invoked Allah that he had not seen Saul yet and he did not know him. The revelation came down indicating that he would be sent to him. Samuel was commanded that when Saul came to him, he (Samuel) would give him (Saul) the commandership of the troops and Holy War.
"Have you not seen the chiefs of the Children of Israel, after Moses, when they said to a Prophet of theirs: 'Raise up for us a king that we will fight in Allah's way'. He said: 'Might it be that, if fighting is written for you, then you will not fight?' They said: 'Why should we not fight in the way of Allah, while we have been expelled from our dwellings and our children?' But when fighting was written for them, they turned back save a few of them, and Allah is All-Knowing of the unjust."
After Prophet Moses (as), the Israelites lost their power as a result of their self-indulgence and being desirous in welfare and laziness. So they became involved again in the domination and oppression of the tyrants when they lost both their freedom and home. In order to be free from vagrancy and come out of the yoke of servitude of those tyrants, they decided to fight. Therefore, they went to their Prophet and asked him to appoint a king, a commander, for them so that they could struggle by Holy War against the tyrannical ruler of their time.
The Prophet (as), regarding their notorious background, questioning them said: was it not probable that, after prescribing the command of war to them, they would disobey and would not be ready to fight?
They did not agree with that idea and said that they would fight, for they had been expelled from their home and had been made vagrant for a long time, because their cities had been occupied by the enemy and their children were captured:
But, with all these claims, when the command was issued, all of them, except a few, did not attend the battle-field and disobeyed that command.
Explanations
Explanations 3
Vr. 246 (279) The event alluded to in this verse has a reference also in the Bible. (1 Samuel 8: 19, 20).
19. "Nevertheless the people refused to obey the voice of Samuel; and they said, Nay! but we will have a king over us;
20. "That we also may be like all the nations, and that our kind may judge us, and go out before us, and fight our battles."
After 'Moses,' prophets after prophets were appointed to succeed him and to maintain the Law ('Torah'). 'Moses' was succeeded by 'Usha bin Noon,' 'Kalib.' 'Ezekiel' and 'Ilyas' and 'Elisha' and as time passed the people neglected and ultimately gave up the Law and became idolatrous. And in the time of the prophet 'Yasa' there appeared an enemy for the Israelites who were the people of the land of 'Shalisha,' from the tribe of Goliath ('Jaloot') who had captured all the land on the shores of the Mediterranean including Palestine and Egypt.
They subdued the Israelites, killed 440 Israelite princes and noblemen and had taken the Israelites as their subjects and taken away their lands. (1 Sam. 17: 1). Now the Israelites had no prophet to guide them out of the calamitous state. They prayed to God for a prophet. At last their prayer was heard and God sent a prophet to them in Samuel. When Samuel appeared and claimed apostleship of God, the Israelites asked him to appoint a king for them to lead them in the battle for freedom from the subjection and servitude they had been suffering under the enemy.
In those days battles were fought only under kings and the Prophet was only the adviser or the administrative adviser or a director of the affairs. Prophet Samuel warned them beforehand that they might disobey after it gets prescribed for them to fight in the way of God. Here was the question of fighting for the freedom of the people against the torturous subjection and it has been termed as the fight in the way of God. It is evident that the fight for right means the fight for God.
"And their Prophet said to them: 'Verily Allah has raised up Saul for you as a king.' They said: ' How can he hold kingship over us, while we are more rightful to kingship than he, and he has not been given abundance of wealth?' He said: 'Verily Allah has chosen him over you, and He has increased him abundantly in knowledge and stature. Allah gives His kingdom unto whom so He wills; and Allah is All-Embracing, All-Knowing ',"
This group of oppressed Israelites, though they had asked their prophet to appoint a chief for them to guide them to be able to escape from the torturous subjection of the tyrant rulers, failed in the field of trial.
It is appropriate to note that their Prophet was Samuel. Talut, who is the same as Saul, was called 'Talut' (according to the Bible) on account of his height and the strength of his stature, for he was the tallest of his people (Sam. 10: 23). The proper names used in Arabic are different from their Hebrew originals. So, when their prophet, Samuel, appointed Saul (Talut), who was an unknown poor shepherd, as their chief, they being affected by their proud and vain consideration that they had from their own leader and leadership, despised Saul's kingship for the lack of wealth and reputation.
Those people, who had wealth in abundance, said that they were worthier than him for the position because of the gross great wealth they had.
When the prophet heard their pretexts about the poverty and lack of wealth of Saul, he told them that undoubtedly Allah had appointed him as a king for them, and, instead of wealth, he had ability in knowledge and in body. Besides that, he had the necessary authority and ability of command of an army in fight.
So, Allah selects whosoever He wills for leadership due to his efficiency and his inner faculties.
Conclusion
Whatever be the details of the Israelites' history referred to here, the instructions to be inferred from it regarding the religious authority who can wage war in the way of God is as follows: -
1. Besides the presence of a divine legislator and a religious judge sometimes an executor is also needed. It should be borne in mind that all the three aspects of government (Aamiriyat).. i.e. legislation justice and execution are included in the sovereignty of God.
He may delegate all the aspects to anyone man as His Vicegerent and He may distribute the various functions to different persons. In any case the appointment rests with God and none else. Here the Prophet represents the Divine Authority in law and justice. When the people asked him to appoint a king as an executor, he said that God has appointed 'Talut' as their king, indicating that he (the Prophet) had no right to do it. This refutes the tendency now developing among the people that in the establishment of the legislative and the judicial bodies the 'Kitab', i.e., the Book and the 'Sunnat', i.e., the Tradition to be the final authorities, and the people should have no voice in the matter.
But in the establishment of the final executive authority people may have voice and call it the Theo-democratic form of government. The sovereignty ('Aamiriyat') is exclusively God's. To allow the public to have any say in it, means return to the age of ignorance and not Islam.
2. 'Jihad', i.e. war in the way of God was prescribed and practiced by the previous prophets also, and the reaction favorable or unfavorable, to this precept had been the same as in Islam.
3. The unfavorable reaction of the people to the divine appointment as based on temporal considerations which are known to the limited and narrow views, as was the case with the angels regarding the vicegerency of Adam.
The answer to this criticism is almost the same that it was God's selection and the selection is based on the extensity and the intensity of knowledge, strength and character and that the Kingdom is God's and He alone has the right to give to anyone whom He likes, but His liking is not arbitrary or unreasonable. It is based on the superiority and the excellence of the person, known only to Him, as He alone is the all-Pervading and the Omniscient. This discards the importance of the temporal consideration as wealth, seniority in age, racial or parochial.
Therefore whenever the question of the authority succeeding the Holy Prophet in regard to legislation, justice and execution, is dealt with, the implication of this exemplary passage should be taken into consideration, as the method of the succession to the Holy Prophet has continued to be the same as before4.
"And their Prophet said to them: 'Verily the sign of his kingship is that the Ark of the Covenant will come to you, wherein shall be a tranquility from your Lord, and the Relics of what the family of Moses and the family of Aaron have left behind, the angels bearing it. Surely in that shall be a sign for you, if you are (truly) faithful."
To make that group of Israelites sure about the kingship of Saul, their prophet told them that the Ark of the Covenant, /tabut/, the sacred Chest of the Children of Israel, will be returned to them as a sign that Saul was appointed by Allah.
The purpose of /tabut/ is the wooden Chest wherein Moses's mother put her baby and, by the commandment of Allah, set it afloat in the water, of the Nile. Then, the men of Pharoah took it and brought the baby unto Pharoah. The Chest remained safe in the Court of Pharoah. When Moses (as) was appointed to prophethood, he (as) put the Tablets of the Torah in it and gave it to his vicegerent, Yusha'-ibn-Nun (Joshua), and when he died, his armour and some of his belongings were put in it, too.
That Chest, which had been known among the Children of Israel as 'the Ark of the Covenant', remained in the hand of the very Children of Israel as a Sacred Chest, and they used to carry it before their forces in the battles. But, little by little, its sacredness wretched and the Chest was taken away. But, according to the verse under discussion their prophet, Samuel, promised them that the Ark of the Covenant would be returned to them soon as a sign of truthfulness of his statement.
That glad tidings naturally was considered very magnificent for the Children of Israel, because by seeing that Sacred Chest, which they knew as a token of their ancient independence and glory, they thought they could regain their lost tranquility and splendour. There are some statements about this Chest mentioned in the Torah, a part of which will be cited at the end of this commentary under the title of explanation. Finally, at the time of the kingship of Saul, Allah returned that Sacred Chest, which was taken away, unto them through angels. That Chest brought them tranquility and peace.
Explanation
The term' Tabut ' in this verse stands for the Holy Ark of Chest 3 yards long and 2 yards broad with- divine signs in it decipherable only by the Apostles of God. This Ark had divine blessings that whenever it was presented by the Israelites against their enemy in the midst of a battle, the enemy forces had no other choice but to take to their heels for their lives. The Israelites used to always keep the Chest in front of their forces whenever any occasion of their proceeding against any enemy had occurred and they used to come out victorious. This Ark passed from one apostle to another apostle of God.
It is reported to contain the shoes, the rod and clothes of Moses, the turban of Aaron and some other sacred relics. This Ark had been certainly endowed with miraculous effects. It was this Ark that was brought out from Shiloh to help the Israelites in the war with Philistines.... "And when she (mother of Moses) could not longer hide him, she took for him an ark of bulrushes, and daubed it with slime and with pitch, and put the child therein; and she laid it in the flags by the river's brink."5
The following verse of the Holy Qur'an clears the meaning of 'Tabut'. The address in the following verse is to Moses:
"And when we revealed unto thy mother what was revealed. That; Put him into a chest, then cast it down into the river." (20: 38:39)
Footnotes
Section 33, Saul's Victory over Goliath
Verse 249 in Deep
"So when Saul marched out with the troops he said: 'Verily Allah will try you by a river, whoever drinks from it he is not of me, and whoever tastes it not, he is surely of me, including the one who tastes but a single handful.' But they all drank of it, except a few of them. And when he (Saul) crossed it (the river), those who believed with him said: 'We have no power today against Goliath and his troops.' Those who knew that they would meet Allah said: 'How often a small party has overcome a numerous host by Allah's leave! And Allah is with the (steadfast) patient ones'."(2:249)
In this verse, the Qur'an announces the failure of a large group of Israelites in their test when they drank water from the prohibited stream. They did not tolerate the thirst therein. So, they were not successful in that trial.
However, the remaining group, who succeeded in the foregoing examination, had another practical examination, too. It was a spiritual examination. When they encountered the great forces of Goliath, they said that they could not fight against that armed force.
But, those who believed in the Resurrection and meeting Allah in the Hereafter, said that victory is in Allah's hand, and it is by His leave that a small group may win a large and numerous troop. It says:
Traditions
Traditions 1
Muhammad ibn Yahya narrated from Muhammad ibn Ahmad from Muhammad ibn Khalid and al-Husayn ibn Sa'id from an-Nar ibn Suwayd from Yahya al-Halabi from Harun ibn Kharijah from Abu Basir from Abu Ja'far (as) saying in a tradition, inter alia: "And Allah reports the words of Talut: 'Surely Allah will try you with a stream; whoever then drink from it, he is not of me, and whoever does not taste of it, he is surely of me.'
But all of them drank from it, except three hundred and thirteen men; among them were those who took a handful of water as well as those who did not drink at all. When they went out against Goliath, those who had taken handful of water said, ' We have today no power against Goliath and his forces'; and those who had not taken it said, 'How often has a small party vanquished a numerous host by Allah's permission, and Allah is with the patient ones.' " (al-Kafi)
The author ('Allamah Tabatabai) says: That there remained with Talut only three hundred and thirteen men (equal in number to the Muslim 'army' in the battle of Badr) is mentioned in numerous traditions from Shi'ah and Sunni chains. The details that those who said: "We have today no power..." were those who had taken a handful of water, and those who said, " How often a small party..." were those who had not tasted it at all, may be inferred from the position of the exceptional clause in the verse,… "
"So when they encountered Goliath and his troops, they said: 'Our Lord! Pour down upon us patience, and make our steps firm, and help us against the disbelieving people'. "
In this verse, the incident of those two forces facing each other is pointed out. It says:
In fact, Saul and his troops asked for three things from their Lord in their prayer, and the prayer is well graded. First, patience and perseverance was prayed for. Their second beseech from Allah was steadfastness in the field. They asked Him to make their steps firm in order that they would not flee. The first invocation, indeed, had an inward aspect while the second prayer had an apparent and outward aspect; and surely the firmness of step is one of the consequences of the spirit of patience and perseverance.
Their third prayer was that Allah might help them to be victorious against those infidels. That was, of course, the result or the reward of those two qualities: i.e. patience and perseverance, and being firm in the battlefield. Bible says:
9. "And it was so, that when he (Saul) had turned his back to go from Samuel, God gave him another heart."
10. "And the spirit or God came upon him and he prophesied. 2
There is some similar incident mentioned in the Bible3 of trying the people with thirst, but that is a different incident. It was when Gideon tried his forces by the 'Well of Harod '. The trial of the people under Saul was by the river. From this verse it becomes clear that the one who leads the people should have inspired knowledge of good and evil for his followers and be able to conduct trials of the people's faith as was Saul who directed his men not to drink more than one handful of water from the river, even though they were dying of thirst. It was only a trial that a few, who were true believers, succeeded and Allah helped them to win Goliath and his troops.
"Thus they routed them by Allah's leave, and David slew Goliath; and Allah gave him the kingship and wisdom and taught him of that He willed. And were Allah not to repel some people by means of other people, the earth would certainly be full of mischief; but Allah is Gracious to all (His) creatures."
It is completely certain that Allah will not leave such believers alone, although the number of them be small and the number of their enemy be large. That is why the verse expresses that they set out to fight against them and it was by the leave of Allah that they defeated he enemy. It says:
David, who was a very young lad, but was vigorous and brave, had attended the army of Saul to fight against the enemy. He succeeded to all Goliath.
The young warrior threw one or two stones by means of a sling which he had with him, towards Goliath. He utilized the sling so skillfully that the stone hit just upon the head and pierced the forehead of Goliath. So, Goliath cried loudly and fell down on the ground. At that moment, fear and terror rushed into the hearts of his troops. They began to flee. It seemed, Allah had decided to show his authority, here, and by demonstrating how a king, with all that glory and abundant force could be destroyed by a lad inexperienced in fighting, and particularly with an apparently simple and worthless tool, a sling. Then it says:
In this verse it has not been explicitly stated that this David is the same David who was the great prophet of the Israelites and was Solomon's father, yet the above mentioned phrase of the verse indicates that this David had attained the rank of Prophethood. At the end of the verse, the Qur'an points to a general law, thus it says:
This concluding part of the verse clearly indicates that the only, aim or object of warfare should be nothing but dispelling of mischief and the establishment of peace on earth and not at all any territorial expansion.
Explanation
4
An account of the formidable strength of the mighty forces of Goliath, is given in the Bible5 David slew Goliath in a single combat. The Philistines seeing Goliath killed by David all of them fled and that was the end of the battle. Quite a similar event took place in the early days of the start of Islam. The infidels of Mecca with all the strength of the strongest of their allies with the best and the choicest and the most experienced of their warrior heroes attacked the Muslim refugees in Madina who then numbered only a few hundreds including women and children and who were practically unarmed and the enemy consisted of several full equipped battalions.
The battle is called the battle of 'Ahzab' i.e. the battle of the Confederates. All the idolatrous tribes of Arabia had united in one body against the few hundreds of ill-equipped or practically unarmed Muslims. The mighty host was twelve thousand strong and there could be hardly any fight at all. It was the question of life and death for Muslims and Islam including the Holy Prophet himself. The well-known giant-like warrior hero of the enemy's strength leapt across the ditch which the Muslims had dug between themselves and the enemy's forces, and coming forward challenged the Holy Prophet to send anyone to fight him in a duel or a single combat.
The Holy Prophet turned towards the small band of his men and asked them if there was anyone who would answer 'Amr' on behalf of Islam and the Muslims. Though there were those present in the Muslim ranks who later, after the departure of the Holy Prophet prided themselves as the greatest heroes and the defenders of Islam and who also claimed to be the closest companions of the Holy Prophet during his life, but none stirred, and some of them even tried to hide their faces lest the choice of the Holy Prophet might fall upon them and they be commanded by the apostle of God to go to fight the giant like warrior standing fully equipped and well prepared to finish anyone that comes to face him.
Every time the call was sounded by the Holy Prophet to his men for a match to meet 'Amr' there was no response even from those who claimed closest companionship with him save Ali Ibne Abi Taleb, who at every time readily stood up and cried: 'Ana lahu ya Rasullullah' (I am here for him O Prophet of God!). But the Holy Prophet asked Ali to sit down. Thrice did the Holy Prophet call for a match from his ranks and every time none but Ali stood up. Once, some of the people gave cowardly answers acknowledging the matchless strength and the dauntless courage of the challenging hero of the enemy.
Third time when again none but Ali stood up to fight the giant-like warrior, the Holy Prophet called forth Ali, set right his dress and placed his own turban on his head and bade him go to fight in the way of the Lord, praying to God for the triumph of Islam against the total strength of the idolatrous Arabia and declared:
i.e. 'Certainly proceeds the Whole of the Faith against the Whole of the Infidelity. 'Ali met Amr', the details of which one can have from ay of the detailed Muslim history, and ultimately within a few minutes Ali brought the severed head of Amr' the challenging idolater herd of the infidel's forces, and threw it before the feet of the Holy Prophet saying: "Here is, O Prophet of God! The head of the enemy of God and Islam", at which the Holy Prophet (S) thanked God for the victory and declared:
i.e. "The one stroke of Ali on the Day of the Ditch (The battle is called the Battle of the Ditch), is superior to the service (prayers) of both the worlds." This saying of the Holy Prophet (S) is well-known to the Muslim world and is invariably recorded by all historians and the traditionists and unanimously acknowledged and accepted by the Muslim world as a whole. As on the triumph of David against Goliath the enemy fled away, at the triumph of Ali against 'Amr' the combined forces of the Confederates of the enemy gave up the, battle and left the field in chaos and confusion and the battle ended completely routed and disappointed forever.
"These are the Signs of Allah; We recite them to you (Muhammad) in truth, and verily, you are (one) of the Messengers."
This expressive verse is the last verse of the second part of the Holy Qur'an, the commentary of which has been discussed in the current volume. In this verse, the Qur'an points out that these stories and incidents which were explained about, should be heeded as a warning and instructive lesson for Muslims. In particular, where the story of the death of a thousand people in one moment and then their coming back to life again by the invocation of their prophet is stated.
All of these are the effects of the Signs of Allah: granting the rank of leadership to an unknown young shepherd who, in the meanwhile, was wise and eligible; the victory of a small group against a large group of armed enemies; the bravery of a young lad in that fight and endowing him the position of prophethood by the Lord. These events, mentioned in the Qur'an, are totally some indicative hints to the truthfulness of the speech and Messengership of the Prophet of Islam (S). It says:
Considering the contents of the previous verses, makes it clear that the elements of victory lie in the following factors:
1) A capable worthy leader; 2) truthful followers; 3) trusting in Allah; 4) patience and perseverance; and, 5) having a godly motive.
On the whole, the Qur'an recognizes the clash and struggle for power and authority as an important factor in the development of the terrestrial life which is supported by 22:40. The struggle for existence and the survival of the fittest is a natural factor in the development and the progress of the creation as a whole but with the advent of Adam and the birth of the intellectual faculties and the development of inspiration in man, the natural tendencies and values gave place to the conventional moral and legal values instead of fighting for food and the material necessities, man began to struggle for right and wrong, what ought to be done and what ought not to. To stop this struggle means deterioration and reversion to animal life.
Islam advocates the sublimation of the natural tendencies and the native urge in the best conventional and the highly improved forms by decrying the false values and the evil use of the faculties. There should be competition and struggle: for such an attainment and rank which takes one closer and nearer to Allah. Hence one should always be prepared to fight against the evil in his own self which would take him back to animal life; and to fight against the evil in the society and the state in which he lives. He should compete with the others in attaining whatever is good and godly.6
Explanation
7 So, this is history and its various defects which can never be glossed over or corrected. With this background, we should never compare the historical events mentioned in the Qur'an, with the narrations of the same events given in the books of history. The Qur'an is a divine revelation, free from mistake and falsehood. How can it be judged with the help of history, the history which nobody believes to be free from lie and error?
Many historical events, as given in the Qur'an, like this very story of Talut, differ from the reports in the Bible. But why should we worry? The Bible is no better than other history books. The alterations, suppressions, additions and omissions carried out in these books are too well-known to need any description. The story of Samuel and Saul was written in the Bible by an unknown hand. The story of Talut in the Qur'an is the true words of Allah.
This much about history in general; now let’s see what is the Qur'an’s main object in such narrations. The Qur'an is not a book of history, nor does it describe an event with all its details as a book of history purports to do. The Qur'an is divine speech, poured into the mould of revelation, "With it Allah guides him who follows His pleasure into the ways of safety." That is why it does not narrate an event from the beginning to the end with all its details. It only picks out a few such points of an event as will be useful to the listener as a lesson, sermon and moral.
Footnotes