Verses 243–247
2. Al-Baqara · The Cow
Madinan286 verses
۞ أَلَمْ تَرَ إِلَى ٱلَّذِينَ خَرَجُوا۟ مِن دِيَٰرِهِمْ وَهُمْ أُلُوفٌ حَذَرَ ٱلْمَوْتِ فَقَالَ لَهُمُ ٱللَّهُ مُوتُوا۟ ثُمَّ أَحْيَٰهُمْ ۚ إِنَّ ٱللَّهَ لَذُو فَضْلٍ عَلَى ٱلنَّاسِ وَلَٰكِنَّ أَكْثَرَ ٱلنَّاسِ لَا يَشْكُرُونَ
2:243Have you not regarded those who left their homes in thousands, apprehensive of death, whereupon Allah said to them, ‘Die,’ then He revived them? Indeed Allah is gracious to mankind, but most people do not give thanks.
وَقَٰتِلُوا۟ فِى سَبِيلِ ٱللَّهِ وَٱعْلَمُوٓا۟ أَنَّ ٱللَّهَ سَمِيعٌ عَلِيمٌۭ
2:244Fight in the way of Allah, and know that Allah is all-hearing, all-knowing.
مَّن ذَا ٱلَّذِى يُقْرِضُ ٱللَّهَ قَرْضًا حَسَنًۭا فَيُضَٰعِفَهُۥ لَهُۥٓ أَضْعَافًۭا كَثِيرَةًۭ ۚ وَٱللَّهُ يَقْبِضُ وَيَبْصُۜطُ وَإِلَيْهِ تُرْجَعُونَ
2:245Who is it that will lend Allah a good loan that He may multiply it for him severalfold? Allah tightens and expands [the means of life], and to Him you shall be brought back.1
أَلَمْ تَرَ إِلَى ٱلْمَلَإِ مِنۢ بَنِىٓ إِسْرَٰٓءِيلَ مِنۢ بَعْدِ مُوسَىٰٓ إِذْ قَالُوا۟ لِنَبِىٍّۢ لَّهُمُ ٱبْعَثْ لَنَا مَلِكًۭا نُّقَٰتِلْ فِى سَبِيلِ ٱللَّهِ ۖ قَالَ هَلْ عَسَيْتُمْ إِن كُتِبَ عَلَيْكُمُ ٱلْقِتَالُ أَلَّا تُقَٰتِلُوا۟ ۖ قَالُوا۟ وَمَا لَنَآ أَلَّا نُقَٰتِلَ فِى سَبِيلِ ٱللَّهِ وَقَدْ أُخْرِجْنَا مِن دِيَٰرِنَا وَأَبْنَآئِنَا ۖ فَلَمَّا كُتِبَ عَلَيْهِمُ ٱلْقِتَالُ تَوَلَّوْا۟ إِلَّا قَلِيلًۭا مِّنْهُمْ ۗ وَٱللَّهُ عَلِيمٌۢ بِٱلظَّٰلِمِينَ
2:246Have you not regarded the elite of the Israelites after Moses, when they said to their prophet, ‘Appoint for us a king that we may fight in the way of Allah.’ He said, ‘May it not be that you will not fight if fighting were prescribed for you?’ They said, ‘Why should we not fight in the way of Allah, when we have been expelled from our homes and [separated from] our children?’ So when fighting was prescribed for them, they turned back except a few of them, and Allah knows well the wrongdoers.2
وَقَالَ لَهُمْ نَبِيُّهُمْ إِنَّ ٱللَّهَ قَدْ بَعَثَ لَكُمْ طَالُوتَ مَلِكًۭا ۚ قَالُوٓا۟ أَنَّىٰ يَكُونُ لَهُ ٱلْمُلْكُ عَلَيْنَا وَنَحْنُ أَحَقُّ بِٱلْمُلْكِ مِنْهُ وَلَمْ يُؤْتَ سَعَةًۭ مِّنَ ٱلْمَالِ ۚ قَالَ إِنَّ ٱللَّهَ ٱصْطَفَىٰهُ عَلَيْكُمْ وَزَادَهُۥ بَسْطَةًۭ فِى ٱلْعِلْمِ وَٱلْجِسْمِ ۖ وَٱللَّهُ يُؤْتِى مُلْكَهُۥ مَن يَشَآءُ ۚ وَٱللَّهُ وَٰسِعٌ عَلِيمٌۭ
2:247Their prophet said to them, ‘Allah has appointed Saul as king for you.’ They said, ‘How can he have kingship over us, when we have a greater right to kingship than him, as he has not been given ample wealth?’ He said, ‘Indeed Allah has chosen him over you, and enhanced him vastly in knowledge and physique, and Allah gives His kingdom to whomever He wishes, and Allah is all-bounteous, all-knowing.’3
Tafsir
Commentary on this passage
Verse 243
1.According to reports some people had run away in fear of Jihad. Allah gave them death that there is no escaping death. Later Allah gave them life again to serve as a lesson that they must thank for His bounties. But some commentators have compared this to be a model of moral lesson. Those who do not fight in the way of Allah their destiny is death alone and their life is also a means to derive lesson and that’s all.
Verse 246
2.It is an incident whose details are given by Quran itself. This there is no need to depend upon the Israeliyaat. After Moosa (a.s.) the Bani Israel continued their mischief as was their habit. So Allah appointed a king like Jalut over them. He began the series of oppressions. Now the people appealed to their present Prophet, Samuel (a.s.) to appoint a ruler for them, under whose command they could fight Jalut. Prophet Samuel (a.s.) prayed to Allah and by Allah’s permission he appointed Talut as their representative. The Bani Israel objected to this as was their habit as he was not a wealthy person. Samuel (a.s.) referred to his knowledge and valour and as a proof of his divine appointment he told them about the coming of the Taboot-e-Sakina. So at last the Bani Israel brought faith apparently. Though the later events proved that they were all hypocrites except 313 persons and they did not remain steadfast on their promise. This incident proves a few points : (i) It is true when the community’s oppression goes beyond the limit, Allah appoints a greater tyrant over them. (ii) Bani Israel knew very well that the representative of Allah will be having extraordinary powers and that is why they did not appoint one themselves. Rather they requested the prophet to choose one for them. (iii) Samuel (a.s.) referred to Allah’s appointment showing that appointing a ruler was not the prerogative of the Prophet. (iv) The people made wealth a criterion while according to the prophet it was knowledge and valour. That one who has no knowledge and valour is not a divine representative though he may very rich. 5. Divine representation cannot be proved without miracle and whoever cannot show a miracle has no right to claim divine representation.
Footnotes
Explanations of words and phrases in these verses
- 1
Qarz-e-Hasan - To spend in the way of Allah. God has asked for the same wealth that He Himself has given and termed it Qarz-e-Hasana. And it should be given with the pure intention otherwise if there is contamination of intention, it would not remain Hasan (good). Qarz-e-Hasana does not mean that it would not be returned. When Allah returns it manifold how can the people be exempted from its repayment?
- 2
Malaa is a group of nobles. That their houses are full or the hearts of the people are full of their awe.
- 3
Inni min aina (from where) or Kaifa (how).
Benefit
We should know that in the 240th ayat the Iddah of one year is optional in which Mataa’ and expenses are necessary. Otherwise if she goes away after four months and ten days Ibere is no need to pay for her maintenance. On the basis of this the command of Iddah has not been abrogated. Rather its two different types are announced. That in one maintenance is compulsory and in the other it is optional. Also in the 243rd ayat death and enlivening could prove the belief of Rajat (Return).