Verse 247 of Surah Al-Baqarah, continuing from the preceding verse (246), addresses the appointment of Talut as the king (commander) by God, providing profound lessons in political sociology, governmental theology, and social responsibility. This verse, by elucidating the structure of divine governance, the roles of the prophet and commander, and the objections of the Children of Israel to Taluts selection, refers to general principles of governance and society. Just as the sun illuminates the earth, this verse enlightens the path to understanding governance and divine systems. In this treatise, content of the lecture series, a precise analysis of this verse is presented in a scholarly and refined language. The objective is to elucidate the theological, sociological, and philosophical dimensions of the verse for expert audiences, thereby offering a pure and coherent fountain of profound knowledge.
Verse 247 of Surah Al-Baqarah, as a complement to verse 246, continues the topic of mulk (commandership) and fighting in the path of God. In this verse, the centrality of commandership as the backbone of social order and the fulfilment of religious goals is highlighted. Here, king is not merely a monarch but a commander who assumes responsibility for societal order and guidance, akin to a helmsman who steers the ship through social storms toward a safe harbour.
In social culture, victory is attributed to the commander (fath al-ameer), whereas defeat is ascribed to the entire army (qutila man fi al-askar). This rule emphasises the pivotal role of the commander in directing society. The commander functions as the pulsating heart that ensures the vitality and victory of the community, whereas defeat casts a heavy shadow upon all.
Before commencing fighting in the way of God, the appointment of a commander is indispensable. The noble verse stresses this matter, stating:
And their prophet said to them: God has raised Talut as a king over you. They said: How can he be king over us, while we are more entitled to kingship than him, and he has not been given abundant wealth? He said: God has chosen him above you and increased him abundantly in knowledge and physical stature. And God grants sovereignty to whom He wills, and God is All-Encompassing and All-Knowing.
This emphasis indicates the necessity of organised cohesion in social and military endeavours. Without a commander, collective efforts would resemble scattered birds in the sky aimless and fruitless.
Verse 247, by defining the role of king as commander, stresses the importance of unified leadership in achieving religious and social objectives. Victory is attributed to the commander, defeat to society, and appointing a commander before battle is an undeniable necessity. These concepts shine like stars in the sky of knowledge, illuminating the path of the divine governance system.
Verse 247 transcends the historical narration of the Children of Israel and contains general rules of political sociology. By elucidating role differentiation, divine appointment, and social objections, it provides a framework for analysing governance systems. Just as a pure river flows between mountains, this verse enacts governance principles within the sociological context.
In the society of the Children of Israel, the coexistence of the prophet (their prophet) and the commander (Talut as king) indicates the differentiation of religious and executive roles. The prophet serves as a radiant torchbearer of spiritual guidance, while the commander acts as the helmsman of executive and military management.
Both the prophet and the commander are appointed by God: Indeed, God has raised Talut as a king over you. This divine selection grants legitimacy to the governance system from God rather than human votes or earthly powers.
The verb baatha is employed for both the prophet (He raised among them a prophet) and the commander (He raised Talut as king over you). This shared usage emphasises the divine nature of both roles. Baatha acts as a golden key unlocking the doors of divine legitimacy.
God has chosen Talut: Indeed, God has chosen him above you. This selection highlights Taluts divine qualifications in knowledge and physical strength, setting spiritual criteria apart from material ones.
Verse 247 explicates principles of political sociology and theology, delineating the divine governance system. The coexistence of prophet and commander, their divine appointment, and Taluts selection distinguish this system from others. These concepts form a precious treasure guiding the understanding of governance systems.
Historically, the rich capacities of the Quran for extracting social and governmental sciences have been largely neglected. Exegeses have mostly been confined to literature, mysticism, or jurisprudential rulings, leaving this vast treasure like a pearl hidden in its shell.
The prophet is involved in revelatory and religious matters, without intervening in commandership, while the commander does not intervene in revelatory affairs. This differentiation functions as two wings of a bird, steering the governance system towards efficiency.
In the divine governance system, the selection of prophet and commander is conducted by God, with no role for the people. This feature, like a steadfast pillar, guarantees divine legitimacy.
The criterion for leadership in the divine system is Gods wisdom and selection, not wealth or popular demand. The objection of the people to Talut reveals the conflict between divine and human criteria.
The Quran remains an untapped treasury for social and governmental sciences. The role differentiation between prophet and commander, alongside divine criteria for leadership selection, are fundamental principles distinguishing the divine governance system from human systems. These lessons illuminate the path for reforming governance systems like a guiding light in darkness.
Human history has witnessed three primary governance systems: divine governance (with a prophet or prophet and commander), despotic governance (dictatorship), and democratic governance (popular rule). Each system, like branches of a mighty tree, has traversed distinct paths through history.
In a divine government, the Prophet is responsible for revelation and ideology, while the commander is responsible for the execution of social and military affairs. This division, akin to two parallel rivers flowing in the same direction, guarantees harmony and efficiency.
Some Islamic systems, due to the absence of a thinking power for long-term planning, have become dependent on patchwork and temporary decision-making. This deficiency, like a fissure in the foundation of the system, threatens its effectiveness.
The Islamic system requires a thinking power that plans for a distant future (50 to 100 years). This power, like a thoughtful brain, must design overarching policies so that the system is freed from short-term reactions.
The early lawmakers of some Islamic systems lacked expertise in legislation, sociology, and politics. This absence, like a building without a foundation, has led to the inefficiency of these systems.
Human history has experienced three types of governance: divine, autocratic, and democratic. The divine system, with its separation of powers and divine legitimacy, represents an ideal model; however, contemporary Islamic systems face challenges due to the lack of thinking power and legislative expertise. These lessons, like a mirror, reveal the weaknesses and solutions of governing systems.
In a divine government, the Prophet is responsible for revelatory and ideological matters and does not interfere in executive affairs. He is like a clear spring, elucidating religious frameworks.
The commander ("Malik") is responsible for executive, social, and military management. He is like a skilled helmsman, steering society towards religious goals.
In a divine government, both the Prophet and the commander possess infallibility and divine selection, which protect them from conflict and error. This characteristic acts as a sturdy shield, preserving the system from deviation.
In the absence of infallibility, religious governing systems face difficulties because the necessary purity and faith are lacking in leaders. This challenge, like a fierce storm, destabilises the system.
In the divine governing system, the Prophet and the commander guide society with distinct but coordinated roles. Infallibility and divine selection are the pillars of this system, and their absence generates challenges. These principles, like a shining light, illuminate the path of divine governance.
In small societies, the ruler may also serve as judge; however, in large societies, these two roles must be separated. Judging, like a precise scale, requires expertise and focus.
The criterion of "the most knowledgeable in the town" for a judge is only applicable in small communities with limited cases. In large societies, this criterion is impractical and, like an incompatible key, fails to unlock problems.
Among the followers, due to the absence of infallibility and purity, governance problems emerged. The disputes of the Children of Israel with Talut exemplify such challenges.
An autocratic government is based on force and dictatorship. Throughout Iranian history and other societies, unjust kings and caliphs, like a dark shadow, spread oppression and injustice.
In some autocratic systems, the sword was regarded as a document of legitimacy: "Whoever takes up the sword is a guardian." This rule, like a poisoned dagger, nullified divine legitimacy.
Democratic governance is the result of the failure of religious (without infallible) and autocratic systems. The people, like a surging wave, stand at the centre of decision-making.
In democratic systems, the jury is introduced as a substitute for the just judge. This jury, like a mirror reflecting societal groups, ensures fairness in judgement.
Democracy results from the absence of infallibility and the failure of religious and autocratic systems. Popular sovereignty, like a temporary bridge, attempts to mitigate problems.
Judicial and governing systems, from divine to autocratic and democratic, each have their own characteristics and challenges. The separation of judiciary and governance, critique of traditional criteria, and the necessity of a jury are lessons for reforming contemporary systems. These concepts, like a precise map, illustrate the path to improving governing systems.
Islamic societies, due to the exclusion of the infallibles, have encountered numerous problems. This deviation, like a deep wound, continues to this day.
Returning to the path of the Commander of the Faithful (peace be upon him), not merely his words, is the solution for the victory of Islamic societies. This path, like a straight road, shows the way of justice and prosperity.
During his four years of governance, the Commander of the Faithful (peace be upon him) delineated unparalleled justice that became a model for leaders worldwide. This justice, like a shining sun, dispelled the darkness of oppression.
The Commander of the Faithful (peace be upon him) treated Aisha and Muawiya with generosity, even after their sedition. This conduct, like a mirror, reflects his moral grandeur and political wisdom.
Many conflicts in societies arise from worldliness, which diverted former companions from their initial path. Worldliness, like a haze, deprives the eyes of truth.
The conduct of the infallibles, especially Haideri justice and the generous behaviour of the Commander of the Faithful (peace be upon him), serves as a model for reforming Islamic societies. Contemporary failures result from deviation from this path. Returning to the path of Ali (peace be upon him), like a golden key, opens the doors to prosperity.
The exegesis of verse 247 of Surah Al-Baqarah offers profound lessons in the domains of divine governance, political sociology, and social ethics. This verse, by elucidating the divine governing system based on selection and the mission of the Prophet and commander, emphasises the separation of religious and executive duties, divine legitimacy, and the significance of infallibility. The objection of the people to the appointment of Talut reflects the conflict between divine and human criteria. Sociological analysis of the verse identifies three types of governance systems (divine, autocratic, and democratic) and attributes the failures of Islamic societies to deviation from the path of the infallibles. Haideri justice, exemplified by the Commander of the Faithful (peace be upon him), is introduced as a practical model and the path to salvation for Islamic societies. The necessity of establishing a thinking power, revising religious sciences, and utilising the capacities of the Holy Quran are among the most important lessons of this verse for contemporary societies. This exegesis is an invitation to scholars to reconsider governance systems inspired by Quranic teachings and the conduct of the infallibles, so that like stars in the sky of knowledge, they illuminate the path to prosperity.
Under the supervision of Sadegh Khademi
