SURAH AL-BAQARAH (AYAH 241 to 250)

وَلِلْمُطَلَّقَاتِ مَتَاعٌ بِالْمَعْرُوفِ ۖ حَقًّا عَلَى الْمُتَّقِينَ {2:241}

[Q2:241] Wa lilmutallaqaati mataa'um bilma'roofi haqqan 'alal muttaqeen.
[Q2:241] And for the divorced women (too) provision (must be made) according to usage; (this is) a duty on those who guard (against evil).

[Q2:241] Dan isteri-isteri yang diceraikan berhak mendapat Mut’ah pemberian saguhati) dengan cara yang patut, sebagai satu tanggungan yang wajib atas orang-orang yang taqwa.

"Provision according to custom" is an extra grant to the widow in addition to the dowry which must be paid to her. This verse and verse 236 of this surah enjoin on men to employ *piety, *grace, *love and *clemency in dealing with women even when they are separated, in addition to the rights given to her.

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(2:241) Likewise, the divorced women should also be given something in accordance with the known fair standard. This is an obligation upon the God-fearing people.

كَذَٰلِكَ يُبَيِّنُ اللَّهُ لَكُمْ آيَاتِهِ لَعَلَّكُمْ تَعْقِلُونَ {2:242}

[Q2:242] Kazaalika yubaiyinul laahu lakum aayaatihee la'allakum ta'qiloon.

[Q2:242] ALLAH (SWT) thus makes clear to you His communications that you may understand.

[Q2:242] Demikianlah ALLAH (SwT) menerangkan kepada kamu hukum-hukumnya supaya kamu memahaminya.

In this verse the word signs (ayat) has been used for the divine laws which are the guiding signs for a disciplined life to achieve success in this world and salvation in the hereafter. THESE ARE CLEAR AND UNAMBIGUOUS.

ä  THE QUR’AN REPEATEDLY INVITES MAN TO THINK AND APPLY REASON FOR PROGRESS AND ADVANCEMENT.

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(2:242) Thus Allah makes clear His commandments for you: it is expected that you will use your common sense.

أَلَمْ تَرَ إِلَى الَّذِينَ خَرَجُوا مِنْ دِيَارِهِمْ وَهُمْ أُلُوفٌ حَذَرَ الْمَوْتِ فَقَالَ لَهُمُ اللَّهُ مُوتُوا ثُمَّ أَحْيَاهُمْ ۚ إِنَّ اللَّهَ لَذُو فَضْلٍ عَلَى النَّاسِ وَلَٰكِنَّ أَكْثَرَ النَّاسِ لَا يَشْكُرُونَ {2:243}

[Q2:243] Alam tara ilal lazeena kharajoo min diyaarihim wa hum uloofun hazaral mawti faqaaala lahumul laahu mootoo summa ahyaahum; innal laaha lazoo fadlin 'alannaasi wa laakinna aksarannaasi laa yashkuroon.
[Q2:243] Have you not considered those who went forth from their homes, for fear of death, and they were thousands, then ALLAH (SWT) said to them, Die; again He gave them life; most surely ALLAH (SWT) is Gracious to people, but most people are not grateful.

[Q2:243] Tidakkah engkau ketahui (wahai Muhammad) tentang orang-orang yang keluar (melarikan diri) dari kampung halamannya kerana takutkan mati, sedang mereka beribu-ribu ramainya? Maka ALLAH (SwT) berfirman kepada mereka:” Matilah kamu” kemudian ALLAH (SwT) menghidupkan mereka. Sesungguhnya ALLAH (SwT) sentiasa melimpah-limpah kurniaNya kepada manusia (seluruhnya), tetapi kebanyakan manusia tidak bersyukur.

The historical reference here is to the children of Israil, who ran away from their homes in thousands out of fear of the plague, thinking that their timely flight would save them from death.

On account of their lack of faith in ALLAH (SWT), death caught up with them under His command. Their bodies turned into dust. Only their bones were lying scattered on the ground. Inspired by ALLAH (SWT), their prophet Ezikiel prayed for them by reciting a particular name, after which, ALLAH (SWT) brought them to life again, showing that ALLAH (SWT) does what He wills. There is no escape from the will of the Lord.

IT IS A WISE SAYING THAT THE MORE A MAN KNOWS, HE REALISES HOW LESS HE KNOWS. There is no reason at all for any sensible and intelligent person TO DENY THINGS which are decidedly beyond the acknowledged limitedness of human experience, observation and conceivability, YET the modern commentators deny the omnipotence of ALLAH (SWT) and the supernatural forces functioning in the universe, on which all religions are based.

Ì  ALLAH (SWT) IS THE MASTER OF HIS WILL. HE DOES WHAT HE WILLS. EVERY FAITHFUL BELIEVER MUST RELY ON ALLAH (SWT) AND SHOULD NOT FEAR DEATH. Fear of bodily death in this life leads to moral and spiritual death. His life belongs to ALLAH (SWT). He should live it as desired by Him and surrender it to His command.

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(2:243) Have *265 you ever reflected upon the case of those who fled their homes for fear of death, and they were thousands in number? So Allah said to them, "Die"; then He again gave them life. *266 Indeed Allah is bountiful to mankind, but most of the people are ungrateful.

*265. Here begins a fresh discourse, in which Muslims are urged to struggle and make financial sacrifices for God's cause. Moreover, they have been warned to avoid those forms of corruption which eventually led the Children of Israel into decline and degeneration. In order to appreciate this discourse it should be borne in mind that it was revealed when the Muslims had been driven out of Makka and had lived in Madina for year and a half. Exasperated by the wrongs to which the unbelievers subjected them, the Muslims had again and again asked the Prophet to permit them to fight. But when they were at long last asked to fight, some of them showed a degree of reluctance and disinclination (see verse 216 above). Their attention is now drawn, therefore, to two incidents in the history of the Israelites from which the may learn their lesson.
*266. This refers to the exodus of the Israelites. Surah 5 (see verse 20 ff.) gives some details of this incident. The Israelites had left Egypt in large numbers and were wandering in the desert, eager to find a home. But when at God's command Moses ordered them to drive the Canaanites out of Palestine and conquer that land, they showed cowardice and refused to proceed. Eventually God let them wander about for forty years till one full generation of Israelites had died and been replaced by a new one reared in the tough conditions of desert life. It was only, then that God enabled the Israelites to overcome the Canaanites. Their former condition is described as death, whereas the later development is seen as their restoration to life. 

وَقَاتِلُوا فِي سَبِيلِ اللَّهِ وَاعْلَمُوا أَنَّ اللَّهَ سَمِيعٌ عَلِيمٌ {2:244}

[Q2:244] Wa qaatiloo fee sabeelil laahi wa'lamooo annal laaha Samee'un 'Aleem.
[Q2:244] And fight in the way of ALLAH (SWT), and know that ALLAH (SWT) is Hearing, Knowing.

[Q2:244] Dan berperanglah kamu pada jalan ALLAH (SwT) (kerana mempertahankan kebenaran ugamaNya); dan ketahuilah, sesungguhnya ALLAH (SwT) Maha Mendengar, lagi Maha Mengetahui.

See commentary of verses 190 to 193 of this surah.

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(2:244) O Muslims, fight in the way of Allah and know that Allah hears everything and knows everything.

*267. 'Goodly loan' signifies WHATEVER ONE GIVES TO ANOTHER PERSON SELFLESSLY, AND FROM ABSOLUTELY PURE MOTIVES. GOD DESCRIBES WHATEVER MAN SPENDS IN THIS MANNER AS A LOAN MADE TO NONE OTHER THAN HIM, AND HE UNDERTAKES TO REPAY THAT LOAN AND TO REPAY IT SEVERAL-FOLD. THE STIPULATION, HOWEVER. IS THAT THE LOAN SHOULD BE A 'GOODLY' ONE; THAT IS, IT SHOULD NOT HE TAINTED WITH SELFISH DESIGNS AND SHOULD BE GIVEN FOR THE SAKE OF GOD, TO BE SPENT FOR PURPOSES PLEASING TO HIM
They said: 'And why would we not fight in the way of Allah when we have been torn from our homes and our children?' But when fighting was ordained for them they turned back, except a few of them. Allah is well aware of the wrong-doers. 

مَنْ ذَا الَّذِي يُقْرِضُ اللَّهَ قَرْضًا حَسَنًا فَيُضَاعِفَهُ لَهُ أَضْعَافًا كَثِيرَةً ۚ وَاللَّهُ يَقْبِضُ وَيَبْسُطُ وَإِلَيْهِ تُرْجَعُونَ {2:245}

[Q2:245] Man zal lazee yuqridul laaha qardan hasanan fayudaa 'ifahoo lahoo ad'aafan kaseerah; wallaahu yaqbidu wa yabsut(u) wa ilaihi turja'oon.

[Q2:245] Who is it that will offer of ALLAH (SWT) a goodly gift, so He will multiply it to him manifold, and ALLAH (SWT) straitens and amplifies, and you shall be returned to Him.

[Q2:245] Siapakah orangnya yang (mahu) memberikan pinjaman kepada ALLAH (SwT) sebagai pinjaman yang baik (yang ikhlas) supaya ALLAH (SwT) melipatgandakan balasannya dengan berganda-ganda banyaknya? Dan (ingatlah), ALLAH (SwT) jualah Yang menyempit dan Yang meluaskan (pemberian rezeki) dan kepadaNyalah kamu semua dikembalikan.

Qardan hasanan, a goodly loan, IS GIVEN WITHOUT ANY CONSIDERATION FOR ITS REPAYMENT, OR TIME OF REPAYMENT. IN FACT, IT IS COMPLETELY FORGOTTEN AS SOON AS IT IS GIVEN. The rewards of a goodly loan, offered to ALLAH (SWT) to seek His pleasure only, are manifold. It brings about echoes of the goodness of the creator. The return from the merciful Lord corresponds to the purity and sincerity of the intention of the lender. This goodly loan, in this verse, refers to the spending in the way of ALLAH (SWT) AND striving in the cause of ALLAH (SWT).

µ  TO RESTRICT OR INCREASE THE MEANS OF SUBSISTENCE IS EXCLUSIVELY IN THE HANDS OF ALLAH (SWT).

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(2:245) Who is there among you who will lend to Allah a good loan *267 that He may return it after multiplying it manifold? Allah alone can decrease and increase (wealth) and to Him you shall all return.

أَلَمْ تَرَ إِلَى الْمَلَإِ مِنْ بَنِي إِسْرَائِيلَ مِنْ بَعْدِ مُوسَىٰ إِذْ قَالُوا لِنَبِيٍّ لَهُمُ ابْعَثْ لَنَا مَلِكًا نُقَاتِلْ فِي سَبِيلِ اللَّهِ ۖ قَالَ هَلْ عَسَيْتُمْ إِنْ كُتِبَ عَلَيْكُمُ الْقِتَالُ أَلَّا تُقَاتِلُوا ۖ قَالُوا وَمَا لَنَا أَلَّا نُقَاتِلَ فِي سَبِيلِ اللَّهِ وَقَدْ أُخْرِجْنَا مِنْ دِيَارِنَا وَأَبْنَائِنَا ۖ فَلَمَّا كُتِبَ عَلَيْهِمُ الْقِتَالُ تَوَلَّوْا إِلَّا قَلِيلًا مِنْهُمْ ۗ وَاللَّهُ عَلِيمٌ بِالظَّالِمِينَ {2:246}

[Q2:246] Alam tara ilal malai mim Baneee Israaa'eela mim ba'di Moosaaa iz qaaloo li Nabiyyil lahumub 'as lanaa malikan nuqaatil fee sabeelillaahi qaala hal 'asaitum in kutiba 'alaikumul qitaalu allaa tuqaatiloo qaaloo wa maa lanaaa allaa nuqaatila fee sabeelil laahi wa qad ukhrijnaa min diyaarinaa wa abnaaa'inaa falammaa kutiba 'alaihimul qitaalu tawallaw illaa qaleelam minhum; wallaahu 'aleemum bizzaalimeen.

[Q2:246] Have you not considered the chiefs of the children of Israel after Musa, when they said to a prophet of theirs: Raise up for us a king (that) we may fight in the way of ALLAH (SWT) He said: May it not be that you would not fight if fighting is ordained for you? They said: And what reason have we that we should not fight in the way of ALLAH (SWT), and we have indeed been compelled to abandon our homes and our children. But when fighting was ordained for them, they turned back, except a few of them, and ALLAH (SWT) knows the unjust.

[Q2:246] Tidakkah engkau ketahui (wahai Muhammad), tentang (kisah) ketua-ketua dari Bani lsrail sesudah (wafatnya) Nabi Musa, ketika mereka berkata kepada seorang Nabi mereka: “Lantiklah seorang raja untuk kamu, supaya boleh kami berperang (bersama-sama dengannya) pada jalan ALLAH (SwT)” Nabi mereka menjawab: “Tidakkah harus, jika kamu kelak diwajibkan berperang, kamu tidak akan berperang?,” Mereka berkata: “Mengapa pula kami tidak akan berperang pada jalan ALLAH (SwT), sedang kami telah diusir dari kampung halaman kami, dan (dari) anak-anak kami?” Maka apabila perang itu diwajibkan atas mereka, mereka membelakangkan kewajipan itu, kecuali sebahagian kecil dari mereka. Dan (ingatlah), ALLAH (SwT) Maha Mengetahui akan orang-orang yang zalim.

After Musa several prophets were sent to maintain his law (Tawrat), BUT AS TIME PASSED, people started neglecting the law and took to idolatry. Ultimately a time came when the Jews had no prophet to guide them.

Ø  In those days their enemies from the tribe of Jalut had captured all the land on the Mediterranean including Egypt and Palestine. They killed 440 princes and noblemen of Bani Israil and enslaved them.

The Bani Israil prayed to ALLAH (SWT) for a prophet. ALLAH (SWT) appointed SAMUEL as their prophet.

1.        They asked Samuel to choose a king for them. Samuel warned them about what the kings would do, but they refused to listen to him. They said:  "No, we will have a king over us; then we shall be like other nations, with a king to govern us, to lead us out to war and fight our battles." (1 Samuel 8: 19 and 20).

2.        Samuel again warned them that they might not fight even if fighting was ordained for them.

3.        And when fighting was ordained for them, they turned back, except for a few of them.

IN THIS VERSE FIGHTING FOR THE EMANCIPATION OF THE PEOPLE FROM THE TYRANNY OF THE OPPRESSORS HAS BEEN DESCRIBED AS FIGHTING IN THE WAY OF ALLAH (SWT).

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(2:246) Have you also reflected upon the matter concerning the chiefs of the Israelites after (the death of) Moses? They said to their Prophet, "Appoint a king for us so that we may fight in the way of Allah." *268 The Prophet asked them, "Might it be that you will not fight, if fighting is prescribed for you?" They replied, "How can it be that we would refuse to fight in the way of Allah when we have been turned out of our homes and separated from our children?" But (in spite of this assurance) when they were enjoined to fight, they all, except a few of them, turned their backs. And Allah knows each and everyone of these transgressors.

*268. This took place about a thousand years before Christ. At that time the Israelites were persecuted by the Amalekites who had deprived them of the greater part of Palestine. The Prophet Samuel, who was then ruling over the Israelites, was old. The elders of Israel, therefore, felt the need to appoint as their head someone else under whose leadership they could wage wars. By that time, however, the Israelites had become so deeply infected with Ignorance, and the customs and practices of non-Muslim nations had made such inroads into their lives that the distinction between a religious state committed to serving God and secular monarchy was lost on them. They consequently asked God to appoint a king rather than a religious ruler (khalifah) over them. The information contained in the Bible is as follows:
Samuel judged Israel all the days of his life. . . . Then all the elders of Israel gathered together and came to Samuel at Ramah, and said to him, 'Behold, you are old and your sons do not walk in your ways; now appoint for us a king to govern us like all the nations.' But the thing displeased Samuel when they said, 'Give us a king to govern us'. And Samuel prayed to the Lord. And the Lord said to Samuel, 'Hearken to the voice of the people in what they say to you, for they have not rejected you, but they have rejected me from being king over them. According to all the deeds which they have done to me, from the day I brought them up out of Egypt even to this day, forsaking me and serving other gods, so they are also doing to you . . . ' So Samuel told all the words of the Lord to the people who were asking a king for him. He said, 'These will be the ways of the king who will reign over you; he will take your sons and appoint them to his chariots and to be his horsemen, and to run before his chariots. And he will appoint for himself commanders of thousands and commanders of fifties, and some to plough his ground and to reap his harvest, and to make the implements of war and the equipments of his chariots. He will take your daughters to be perfumers and cooks and bakers. He will take the best of your fields and vineyards and olive orchards and give them to his servants. He will take the tenth of your grain and your vineyards and give it to his officers and to his servants. He will take you men-servants and maid-servants, and the best of your cattle and asses, and put them to his work. He will take the tenth of your flocks, and you shall be his slaves. And on that day you will cry out because of your king, whom you have chosen for yourselves, but the Lord will not answer you in that day.' But the people refused to listen to the voice of Samuel, and they said. 'No! But we will have a king over us, that we also may be like all the nations, and that our king may govern us and go out before us and fight our battles.' And when Samuel had heard all the words of the people, he repeated them in the ears of the Lord. And the Lord said to Samuel, 'Hearken to their voice, and make them a king.' Samuel then said to the men of Israel, 'Go every man to his city.' (1 Samuel 7: 15; 8: 4-22.)
And Samuel said to the people? 'And when you saw that Nahash the king of Ammonites came against you, You said to me, No, but a king shall reign over us, when the Lord your God was your king. And now behold the king whom you have chosen, for whom you have asked; behold, the Lord has set a king over you. If you will fear the Lord and serve him and hearken to his voice and not rebel against the commandment of the Lord, and if both you and the king who reigns over you will follow the Lord your God, it will be well; but if you will not hearken to the voice of the Lord, but rebel against the commandment of the Lord, then the hand of the Lord will be against you and your king. Now therefore stand still and see this great thing, which the Lord will do before your eyes. Is it not wheat harvest today? I will call upon the Lord, that he may send thunder and rain; and you shall know and see that your wickedness is great, which you have done in the sight of the Lord, in asking for yourselves a king.' So Samuel called upon the Lord, and the Lord sent thunder and rain that day; and all the people greatly feared the Lord and Samuel. And all the people said to Samuel, 'Pray for your servants to the Lord your God that we may not die, for we have added to all our sins this evil, to ask for a king.' And Samuel said to the people, 'Fear not; you have done all this evil, yet do not turn aside front following the Lord, but serve the Lord with all your heart, and do not turn aside after vain things which cannot profit or save, for they are vain. For the Lord will not cast away his people, for his great name's sake, because it has pleased the Lord to make you a people for himself. Moreover as for me, far be it from me that I should sin against the Lord by ceasing to pray for you; and I will instruct you in the good and right way?' (1 Samuel 12: 6-23).
These statements from Samuel make it clear that the demand to appoint a king was disagreeable to God and to His Prophet. It might be asked, however, why the Qur'an does not contain any denunciation of this demand of the elders of Israel. The reason is that to the purpose for which this incident has been cited the appropriateness and otherwise of the demand is irrelevant. The purpose here is to show the extent to which cowardice and self-indulgence had become part of Israelite life, and to show how the lack of moral restraint had come to characterize their conduct. It is these which ultimately led to their decline. The aim of the Qur'anic narrative is to enable Muslims to derive a lesson from this and to ensure that these weaknesses do not creep into their own lives. 

وَقَالَ لَهُمْ نَبِيُّهُمْ إِنَّ اللَّهَ قَدْ بَعَثَ لَكُمْ طَالُوتَ مَلِكًا ۚ قَالُوا أَنَّىٰ يَكُونُ لَهُ الْمُلْكُ عَلَيْنَا وَنَحْنُ أَحَقُّ بِالْمُلْكِ مِنْهُ وَلَمْ يُؤْتَ سَعَةً مِنَ الْمَالِ ۚ قَالَ إِنَّ اللَّهَ اصْطَفَاهُ عَلَيْكُمْ وَزَادَهُ بَسْطَةً فِي الْعِلْمِ وَالْجِسْمِ ۖ وَاللَّهُ يُؤْتِي مُلْكَهُ مَنْ يَشَاءُ ۚ وَاللَّهُ وَاسِعٌ عَلِيمٌ {2:247}

[Q2:247] Wa qaala lahum Nabiy yuhum innal laaha qad ba'asa lakum Taaloota malikaa; qaalooo annaa yakoonu lahul mulku 'alainaa wa nahnu ahaqqu bilmulki minhu wa lam yu'ta sa'atamminal maal; qaala innallaahas tafaahu 'alaikum wa zaadahoo bastatan fil'ilmi waljismi wallaahu yu'tee mulkahoo mai yashaaa'; wallaahu Waasi'un 'Aleem.
[Q2:247] And their prophet said to them: Surely ALLAH (SWT) has raised Talut to be a king over you. They said: How can he hold kingship over us while we have a greater right to kingship than he, and he has not been granted an abundance of wealth? He said: Surely ALLAH (SWT) has chosen him in preference to you, and He has increased him abundantly in knowledge and physique, and ALLAH (SWT) grants His kingdom to whom He pleases, and ALLAH (SWT) is Amplegiving, Knowing.

[Q2:247] Dan Nabi mereka pula berkata kepada mereka: “Bahawasanya ALLAH (SwT) telah melantik Talut menjadi raja bagi kamu. Mereka menjawab: “Bagaimana dia mendapat kuasa memerintah kami sedang kami lebih berhak dengan kuasa pemerintahan itu daripadanya, dan ia pula tidak diberi keluasan harta kekayaan?” Nabi mereka berkata:” Sesungguhnya ALLAH (SwT) telah memilihnya (Talut) menjadi raja kamu, dan telah mengurniakannya kelebihan dalam lapangan ilmu pengetahuan dan kegagahan tubuh badan”. Dan (ingatlah), ALLAH (SwT) jualah yang memberikan kuasa pemerintahan kepada sesiapa yang dikehendakiNya; dan ALLAH (SwT) Maha Luas (rahmatNya dan pengurniaanNya), lagi meliputi ilmuNya.

**(In continuation of verse 246)**

Samuel said to the Jews that ALLAH (SWT) had raised Talut (Saul) to be a king over them. According to 1 Samuel 10: 23 he was a head taller than anyone else. There was no one like him in the nation of Jews. He was called Talut on account of his height and strength. The people despised Talut's kingship because he did not have wealth, which they had in abundance.

THE ESSENTIAL QUALITIES REQUIRED IN A LEADER ARE CLEARLY DISCERNIBLE IF CAREFUL ATTENTION IS PAID TO THE REPLY GIVEN BY SAMUEL:

1.        Inallah as-tafahu alaykum- ALLAH (SWT) has chosen him in preference to you. According to the divine law a leader of the people (temporal or spiritual) is chosen by ALLAH (SWT), not by the people.

2.        Wa zadahu bastatan fil ilmi wal jism- And He has increased him abundantly in knowledge and physique. The chosen leader is given knowledge and physical strength by ALLAH (SWT) Himself. The true leader possesses divinely endowed knowledge and strength to guide and protect the people whom ALLAH (SWT) loves and cherishes.

3.        Wallahu yuti mulkuhu man yasha - ALLAH (SWT) grants His kingdom to whomever He pleases. The sovereignty and the kingdom of the universe belong to ALLAH (SWT), therefore, on His behalf, the authority to lead and guide the created beings, is with him whom ALLAH (SWT) chooses. He chooses whomever He likes, whether the people like it or not.

4.        Wallahu wasi-un alim- Verily ALLAH (SWT) is vast (giver of ample bounties), all-knowing. The bounties the people receive and use for the satisfaction of their needs and wants are given to them by ALLAH (SWT). No human being can claim credit for providing them to the people. What is good and what is bad for the people is known only to ALLAH (SWT). This knowledge is given to those leaders whom He Himself elects to lead and guide the people.

MAN'S *HYPOCRISY, *DOUBT, *DENIAL, *BICKERING AND *DISAGREEMENT ABOUT LEADERSHIP, IN SPITE OF CLEAR AND SPECIFIC PROPHETIC DIRECTIONS, ARISE IN ALL RELIGIONS.

THE SAME THING occurred among the Muslims after the departure of the Holy Prophet (ALLAHuma sali ala Muhammad wa ala ali Muhammad). The Holy Prophet (ALLAHuma sali ala Muhammad wa ala ali Muhammad), in compliance with ALLAH (SWT)'s command, had appointed Ali as his vicegerent and successor in the open assembly of ashira and in the large gathering at Ghadir Khum. *Ali's superiority over others in knowledge and physical strength is unquestionable. It is acknowledged by all. Please refer the commentary of verses 2 to 5, 30 to 39 and 124 of this surah, to know the divine decrees and clear prophetic directions, according to which Ali alone was the true divinely chosen successor of the Holy Prophet (ALLAHuma sali ala Muhammad wa ala ali Muhammad). BUT, while the Holy Prophet (ALLAHuma sali ala Muhammad wa ala ali Muhammad) was on his deathbed, the Muslims began to lobby for and squabble over power, following their limited and imperfect logic, intending to build a Muslim empire based upon heathen theories and practices, instead of following the guidance given by ALLAH (SWT) and His last messenger. As long as man continues to passively remain under the influence of his baser tendencies, this state of chaos and confusion in the affairs of his life will continue, AS IT DID AFTER the departure of the Holy Prophet (ALLAHuma sali ala Muhammad wa ala ali Muhammad), when the Muslim ummah refused to obey the command of ALLAH (SWT) (Ma-idah 5:67), conveyed to them by the Holy Prophet (ALLAHuma sali ala Muhammad wa ala ali Muhammad) at Ghadir Khum, in spite of the fact that total submission to the decisions of the Holy Prophet (ALLAHuma sali ala Muhammad wa ala ali Muhammad) has been prescribed as the first fundamental condition of the faith, by the Qur’an, in verse 4:65 of al Nisa.

TO AVOID CHAOS, DISCORD AND CONFUSION WHICH WOULD LEAD TO THE DESTRUCTION OF THE FOUNDATION OF THE ISLAMIC SOCIETY, THE HOLY PROPHET (ALLAHUMA SALI ALA MUHAMMAD WA ALA ALI MUHAMMAD) TOOK SPECIAL PRECAUTIONS, WHICH NO OTHER PROPHET BEFORE HIM HAD EVER TAKEN, to guide the people through clear actions, statements and signs that, after him, they should remain attached to his Ahlul Bayt and follow their leadership. Unfortunately, the people chose to follow policies which led them astray into the hands of the devil.

The instructions inferred from this verse are as under: *Legislation, process of *governing and *administration of justice are the functions of a sovereign. And sovereignty belongs to ALLAH (SWT), He delegates all the functions to a single person as His vicegerent, or chooses different persons to carry out one or more of them separately.

Samuel had been entrusted with the authority to convey *legislation and *administer justice. When the people requested for a king as an *executor, ALLAH (SWT) appointed Talut as their king. [1] IT MEANS in the presence of a divine legislator and judge, an executor can also be appointed. [2] IT MAKES CLEAR that Samuel (the prophet) had no right to appoint an executor. [3] IT ALSO GIVES permission to allow the people to have a say in the formation of the executive authority. THE VOICE OF THE PEOPLE MAY ALSO BE HEARD IN ADDITION TO THE BOOK AND THE SUNNAH OF THE HOLY PROPHET (ALLAHuma sali ala Muhammad wa ala ali Muhammad), IF NOT CONTRADICTORY to these two agencies, in legislative and judicial functions. BUT TO CLAIM SOVEREIGNTY, WHICH BELONGS ONLY TO ALLAH (SWT), IS TO RETURN TO THE DAYS OF IGNORANCE. IT IS NOT ISLAM.

Jihad (war in the way of ALLAH (SWT)) was prescribed and carried out by the prophets also.

THE REACTION OF THE PEOPLE TO THE DIVINE APPOINTMENT OF THE EXECUTOR CAN BE FAVOURABLE OR UNFAVOURABLE. THE JEWS DID NOT LIKE THE APPOINTMENT OF TALUT AS A KING. LIKEWISE, *THE MUSLIMS ALSO DID NOT APPROVE THE APPOINTMENT OF ALI AS THE SUCCESSOR OF THE HOLY PROPHET (ALLAHUMA SALI ALA MUHAMMAD WA ALA ALI MUHAMMAD). THE UNFAVOURABLE REACTION OF THE PEOPLE, BASED UPON IGNORANCE AND SHORT-SIGHTEDNESS, CAN BE COMPARED TO *THE REACTION OF THE ANGELS WHEN ALLAH (SWT) APPOINTED ADAM AS HIS VICEGERENT. THE ANSWER TO THIS REACTION IS ALMOST THE SAME AS GIVEN IN VERSES 30 TO 39 OF THIS SURAH.

Whenever the question of succession to the Holy Prophet (ALLAHuma sali ala Muhammad wa ala ali Muhammad) in the matters of LEGISLATION, EXECUTION and JUSTICE is dealt with, the implications of this verse should be taken into consideration. Verse 24:55 of al Nur gives strength to the point of view of the followers of Muhammad and Ali Muhammad.

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(2:247) Their Prophet said to them, "Allah has appointed Saul *269 to be king over you." Hearing this, they replied, "How has he been entitled to become king over us? We have a better right to kingship than he, for he does not even possess enough riches." The Prophet replied, "Allah has preferred him to you and blessed him with abundant powers of mind and body. And Allah has the power to give His kingdom to whomever He wills: Allah is All-Embracing, All-Knowing."

*269. In the Bible he is called Saul. He was a thirty-year-old Benjaminite youth. 'There was not a man among the people of Israel more handsome than he; from his shoulders upward he was taller than any of the people' (1 Samuel 9: 2). He went out in search of the lost asses of his father. During this search, he passed through the house of Samuel and God informed Samuel that this was the person who had been chosen to govern the people of Israel. Samuel brought Saul to his house, took a vial of oil, poured it on his head, kissed him and said: 'Has not the Lord anointed you to be the prince over His people of Israel?' (1 Samuel 10: 1). Samuel later called the people of Israel together and proclaimed Saul to be their king (1 Samuel 10: 17).
This was the second Israelite to be anointed by God's command to a position of leadership. Earlier, Aaron had been anointed as the chief priest. The third case of anointment was that of David, and the fourth that of Jesus. There is no clear statement in the Qur'an regarding the designation of Talut (the Saul of the Bible) to prophethood. The mere fact of his being appointed a ruler does not necessarily warrant considering him a Prophet as well. 

وَقَالَ لَهُمْ نَبِيُّهُمْ إِنَّ آيَةَ مُلْكِهِ أَنْ يَأْتِيَكُمُ التَّابُوتُ فِيهِ سَكِينَةٌ مِنْ رَبِّكُمْ وَبَقِيَّةٌ مِمَّا تَرَكَ آلُ مُوسَىٰ وَآلُ هَارُونَ تَحْمِلُهُ الْمَلَائِكَةُ ۚ إِنَّ فِي ذَٰلِكَ لَآيَةً لَكُمْ إِنْ كُنْتُمْ مُؤْمِنِينَ {2:248}

[Q2:248] Wa qaala lahum Nabiyyuhum inna Aayata mulkiheee ai yaatiyakumut Taabootu feei sakeenatummir Rabbikum wa baqiyyatummimmaa taraka Aalu Moosa wa Aalu Haaroona tahmiluhul malaaa'ikah; inna fee zaalika la Aayatal lakum in kuntum mu'mineen.

[Q2:248] And the prophet said to them: Surely the sign of His kingdom is, that there shall come to you the chest in which there is tranquillity from your Lord and residue of the relics of what the children of Musa and the children of Haroun have left, the angels bearing it; most surely there is a sign in this for those who believe.

[Q2:248] Dan Nabi mereka, berkata lagi kepada mereka: “Sesungguhnya tanda kerajaan Talut itu (yang menunjukkan benarnya dari ALLAH (SwT)) ialah datangnya kepada kamu peti Tabut yang mengandungi (sesuatu yang memberi) ketenteraman jiwa dari Tuhan kamu, dan (berisi) sebahagian dari apa yang telah ditinggalkan oleh keluarga Nabi-nabi Musa dan Harun; peti Tabut itu dibawa oleh malaikat. Sesungguhnya peristiwa kembalinya Tabut itu mengandungi satu tanda keterangan bagi kamu jika betul kamu orang-orang yang beriman”.

The tabut (3 yards X 2 yards) was a holy ark or chest which contained divine signs, understood by the prophets of ALLAH (SWT) only. IT WAS SO DIVINELY BLESSED THAT WHENEVER CARRIED BY THE JEWS INTO THE BATTLEFIELD, THE ENEMY INVARIABLY RAN AWAY. IT WAS PASSED ON FROM ONE PROPHET TO ANOTHER, AND HAD MIRACULOUS PROPERTIES. It is reported to contain the [*] garments of Musa, the [*] turban of Harun and some sacred relics. It was brought back from Shiloh to help the Jews in the war against the Philistines. The ark mentioned in verse 20:39 of al Taha (Exodus 2: 3) is not this ark.

»         According to the Ahmadi commentators tabut means heart, into which ALLAH (SWT) sends down peace of reassurance (tranquillity). He quotes verse 48:4 of al Fat-h. "Put him into the ark, and cast it into the river", (Taha: 20:39).

Can any sensible person put the word "heart" in the place of "ark"? It would mean that ALLAH (SWT) commanded the mother of Musa to put him into her heart and cast her heart into the river. It is an absurd interpretation. The word baqiyyah is interpreted by them as "the best of a thing", whereas it means "that which is left behind". This kind of interpretations are put forward by the Ahmadi (also known as Qadiani) commentators because their prime motive is to deny miracles attributed to the Prophets of ALLAH (SWT), as Mirza Ghulam Ahmed, the false prophet of Qadian could never ever produce a miracle. The list of their twisting of the verses of the Qur’an and the traditions of the Holy Prophet (ALLAHuma sali ala Muhammad wa ala ali Muhammad) is very long which cannot be discussed here. They are always in search of some imaginary meaning of the word, other than the actual one, be it the most obscure and far-fetched, to serve their purpose. Such misinterpretations are presented with the full force of as many conjectures as possible. The Qadiani (Ahmadi) school is diametrically antagonistic to the faith of the Ahlul Bayt who are the only divinely authorised custodians and teachers of the Qur’an according to the hadith al thaqalayn.

Ì  The Holy Prophet (ALLAHuma sali ala Muhammad wa ala ali Muhammad) said:

“My Ahlul Bayt are like the ark of Nuh. Whoso gets into it is saved and whoso stays away is drowned and lost.”

Verse 10:35 of Yunus and verse 67:22 of al Mulk MAKE IT CLEAR THAT A TRUE GUIDE IS HE WHO IS GUIDED AND APPOINTED BY ALLAH (SWT) HIMSELF. HE DOES NOT RECEIVE ANY TYPE OF EDUCATION AND TRAINING FROM ANY ONE OTHER THAN ALLAH (SWT). So any one, who is not guided and appointed by ALLAH (SWT) as a guide, is an impostor.

The executor appointed by ALLAH (SWT) (see verse 2:247 of al Baqarah) *should have the divine signs, *the sacred heritage of the divinely chosen lineage which is endowed with the tranquillity (sakinah), on account of which *no worldly or temporal force or consideration would frighten him from the way and cause of ALLAH (SWT).

Ä  SUCH AN APPOINTED executor who slept in the bed of the Holy Prophet (ALLAHuma sali ala Muhammad wa ala ali Muhammad) on the night of the migration is praised in verse 2:207 of al Baqarah (see commentary); AND THE SORRY PLIGHT of the man who by himself claimed the executorship with the help of his comrades is exposed in verse 9:40 of al Tawbah.

ON EVERY OCCASION IT WAS ALI, THE BELOVED OF ALLAH (SWT) AND HIS MESSENGER, WHO FEARLESSLY STRIVED IN THE CAUSE OF ALLAH (SWT) AND DESTROYED THE ENEMIES OF ALLAH (SWT) AND HIS MESSENGER, while the rest of the companions either watched the fighting from a safe distance or ran away from the battlefield; this was so because there was tranquillity in Ali's heart from the Lord, as has been confirmed by verse 9:26 of al Tawbah and verse 48:26 of al Fat-h. Besides this in-built tranquillity, **the appointed executor must possess the divine heritage of the holy house, therefore, in view of the saying of the Holy Prophet (ALLAHuma sali ala Muhammad wa ala ali Muhammad) that "Ali is to me as Harun was to Musa", THE DIVINE AUTHORITY TO GUIDE AND ADMINISTER HUMAN SOCIETY CANNOT BE CLAIMED BY ANY ONE WHO DOES NOT BELONG TO THE HOLY AHLUL BAYT (Nisa 4:54).

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(2:248) Their Prophet further informed them, "The sign of his appointment as king from Allah is that during his reign you will get back the Ark, wherein are the means of your peace of mind from your Lord, and which contains the sacred relics of the family of Moses and Aaron, and which is being borne at this time by the angels. *270 Herein is a great Sign for you, if you are true believers."

*270. The Biblical version of this incident is different from the Qur'anic one. The former sheds light, however, on certain details of the incident. It shows that during a military engagement the pagan Philistines had captured the 'Ark of the covenant'. Terrified of the scourge and pestilence which spread wherever they carried the Ark, these pagans placed it on a cart driven by milk cows, and sent it off. (1 Samuel 5-6 - Ed.) Perhaps the Qur'an alludes to this when it mentions angels, since the cart was driverless and it was the angels who kept it in their custody and brought it to the Israelites. The Qur'anic statement, that in the Ark 'lies inward peace for you', can be understood in the light of the Biblical statements that the Israelites regarded the Ark as highly auspicious, and as an emblem of their triumph and victory. When they were deprived of it, they began to feel that they had been deprived of the mercy of God. The return of the Ark, therefore, had a highly salutary effect on them as it strengthened their sagging morale and raised their spirits.
The Qur'anic mention of 'the sacred relics left behind by the house of Aaron' seems to allude to the Tablets of Law bequeathed to Moses on Mount Sinai. The Ark is also said to have contained the original copyof the Torah, which Moses himself had had transcribed and which he had himself handed over to the Levites. The Ark is also supposed to have contained a golden urn holding the manna (Hebrews 9: 2 ff - Ed.), in order that the coming generations might recall God's benevolence to their forefathers during their wandering in the desert. The Ark also probably contained the rod of Moses which was one of the great miracles of God. (Hebrews 9: 5 mentions the rod of Aaron - Ed.)

فَلَمَّا فَصَلَ طَالُوتُ بِالْجُنُودِ قَالَ إِنَّ اللَّهَ مُبْتَلِيكُمْ بِنَهَرٍ فَمَنْ شَرِبَ مِنْهُ فَلَيْسَ مِنِّي وَمَنْ لَمْ يَطْعَمْهُ فَإِنَّهُ مِنِّي إِلَّا مَنِ اغْتَرَفَ غُرْفَةً بِيَدِهِ ۚ فَشَرِبُوا مِنْهُ إِلَّا قَلِيلًا مِنْهُمْ ۚ فَلَمَّا جَاوَزَهُ هُوَ وَالَّذِينَ آمَنُوا مَعَهُ قَالُوا لَا طَاقَةَ لَنَا الْيَوْمَ بِجَالُوتَ وَجُنُودِهِ ۚ قَالَ الَّذِينَ يَظُنُّونَ أَنَّهُمْ مُلَاقُو اللَّهِ كَمْ مِنْ فِئَةٍ قَلِيلَةٍ غَلَبَتْ فِئَةً كَثِيرَةً بِإِذْنِ اللَّهِ ۗ وَاللَّهُ مَعَ الصَّابِرِينَ {2:249}

[Q2:249] Falammaa fasala Taalootu biljunoodi qaala innal laaha mubtaleekum binaharin faman shariba minhu falaisa minnee wa mallam yat'amhu fa innahoo minneee illaa manigh tarafa ghurfatam biyadih; fashariboo minhu illaa qaleelamminhum; falammaa jaawazahoo huwa wallazeena aamanoo ma'ahoo qaaloo laa taaqata lanal yawma bi Jaaloota wa junoodih; qaalallazeena yazunnoona annahum mulaaqul laahi kam min fi'atin qaleelatin ghalabat fi'atan kaseeratam bi iznil laah; wallaahuma'as saabireen.

[Q2:249] So when Talut departed with the forces, he said: Surely ALLAH (SWT) will try you with a river; whoever then drinks from it, he is not of me, and whoever does not taste of it, he is surely of me, except he who takes with his hand as much of it as fills the hand; but with the exception of a few of them they drank from it. So when he had crossed it, he and those who believed with him, they said: We have today no power against Jalut and his forces. Those who were sure that they would meet their Lord said: How often has a small party vanquished a numerous host by ALLAH (SWT)'s permission, and ALLAH (SWT) is with the patient.

[Q2:249] Kemudian apabila Talut keluar bersama-sama tenteranya, berkatalah ia: “Sesungguhnya ALLAH (SwT) akan menguji kamu dengan sebatang sungai, oleh itu sesiapa di antara kamu yang meminum airnya maka bukanlah ia dari pengikutku, dan sesiapa yang tidak merasai airnya maka sesungguhnya ia dari pengikutku, kecuali orang yang menceduk satu cedukan dengan tangannya”. (Sesudah diingatkan demikian) mereka meminum juga dari sungai itu (dengan sepuas-puasnya), kecuali sebahagian kecil dari mereka. Setelah Talut bersama-sama orang-orang yang beriman menyeberangi sungai itu, berkatalah orang-orang yang meminum (sepuas-puasnya): “Kami pada hari ini tidak terdaya menentang Jalut dan tenteranya”. Berkata pula orang-orang yang yakin bahawa mereka akan menemui ALLAH (SwT): “Berapa banyak (yang pernah terjadi), golongan yang sedikit berjaya menewaskan golongan yang banyak dengan izin ALLAH (SwT); dan ALLAH (SwT) (sentiasa) bersama-sama orang-orang yang sabar”.

THIS VERSE DEPICTS THE DIFFERENTIATION BETWEEN THOSE WHO ARE THE REAL FOLLOWERS OF THE PATH OF SUBMISSION AND TRUTH, AND THOSE WHO ARE NOT. [1] HE WHO LEADS THE PEOPLE must have the knowledge of what is good and what is evil for his followers, AND [2] ALSO should be able to find out ways and means to correctly ascertain the sincerity of their faith.

Talut tests his men by means of the river (saying: whoever then drinks from it, he is not of me, AND whoever does not taste of it, he is certainly of me, except he who takes as much of it as fills his hand), BUT only a few of them are found faithful.

IT MUST BE NOTED that although the men with Talut were aware of their weakness against Jalut, they did not desert him, BUT HISTORY IS A WITNESS TO THE FACT THAT SOME OF THE COMPANIONS OF THE HOLY PROPHET (ALLAHuma sali ala Muhammad wa ala ali Muhammad) not only ran away from the battlefield (Uhad) BUT ALSO advised their comrades to return to their former state of idolatry, BECAUSE they loudly announced that the Holy Prophet (ALLAHuma sali ala Muhammad wa ala ali Muhammad) had been killed.

ò  They did not realise that Ali (the hand of ALLAH (SWT) was there to defend the Holy Prophet (ALLAHuma sali ala Muhammad wa ala ali Muhammad) AND disperse the hordes of enemy soldiers single-handedly and turn the impending defeat into a glorious victory.

ò  Ali did the same in every battle that the Holy Prophet (ALLAHuma sali ala Muhammad wa ala ali Muhammad) fought against the infidels (see the books of history written by well-known Muslim authors),

BUT AFTER THE DEPARTURE of the Holy Prophet (ALLAHuma sali ala Muhammad wa ala ali Muhammad), the deserters became the heroes of Islam AND Ali was forced to withdraw himself from the public life, ALTHOUGH he continued to guide the sincere followers who came to him to seek guidance and wisdom.

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(2:249) And when Saul marched out with his army, he warned: "Allah is going to put you to a test by the side of a river: whoso drinks of its water shall cease to be my companion: he alone shall be~my companion who does not quench his thirst with its water: one may, however, take except a few, drank their fill of it. *271 Afterwards when Saul, and those who had believed with him, crossed the river and advanced forward, the former said to Saul, "We have no power left this day to fight against Goliath and his hosts." *272 But those who believed that one Day they shall meet Allah, declared, "lt has often been that a small host has, by Allah's grace, overcome a big host: for Allah is with those who show fortitude."

*271. This may refer either to the river Jordan or to some other river or stream in that region. Saul wanted to take the Israelite army across the river. He was aware, however, that there was little moral discipline and restraint left in them. Hence he hit upon this device to distinguish the worthy from the worthyless. Those who could not endure thirst even for a short while, would not be expected to remain steadfast in their confrontation with an enemy at whose hands they had already taken a beating. 
*272. These were presumable the people who had shown their impatience on the bank of the river. (See the preceding note - Ed.

وَلَمَّا بَرَزُوا لِجَالُوتَ وَجُنُودِهِ قَالُوا رَبَّنَا أَفْرِغْ عَلَيْنَا صَبْرًا وَثَبِّتْ أَقْدَامَنَا وَانْصُرْنَا عَلَى الْقَوْمِ الْكَافِرِينَ {2:250}

[Q2:250] Wa lammaa barazoo liJaaloota wa junoodihee qaaloo Rabbanaaa afrigh 'alainaa sabranw wa sabbit aqdaamanaa wansurnaa 'alal qawmil kaafireen.
[Q2:250] And when they went out against Jalut and his forces they said: Our Lord, pour down upon us patience, and make our steps firm and assist us against the unbelieving people.

[Q2:250] Dan apabila mereka (yang beriman itu) keluar menentang Jalut dan tenteranya, mereka berdoa dengan berkata: “Wahai Tuhan kami! Limpahkanlah sabar kepada kami, dan teguhkanlah tapak pendirian kami serta menangkanlah kami terhadap kaum yang kafir”

The supplicants first ask the Lord [*] TO POUR PATIENCE, and [*] THEN MAKE THEIR FOOTSTEPS FIRM, after which victory is besought.

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(2:250) Accordingly, when they marched forward to fight with Goliath and his hosts, they prayed, "Our Lord, bless us with fortitude, make firm our foothold and give us victory over the unbelieving host."