This treatise is dedicated to the exegesis and analysis of verse 247 of Surah Al-Baqarah, which refers to the appointment of Tlut (Saul) as the king of the Children of Israel by the command of God. This verse presents an image of an infallent and divinely commissioned governmental system based upon the principles of Istif (Divine Selection) and Bath (Divine Commissioning). Employing a sociological, historical, and Quranic approach, the exegesis examines the characteristics of this governmental system in comparison with other forms of governance, elucidating its fundamental distinctions from despotic, secular, and democratic regimes. Like a gem concealed deep within the ocean, this verse carries profound meanings that, through meticulous exploration, reveal manifestations of Divine wisdom. Utilizing Quranic lectures, all aspects of the verse are examined in full detail and analysed in a refined, academically appropriate language.
وَقَالَ لَهُمْ نَبِيُّهُمْ إِنَّ اللَّهَ قَدْ بَعَثَ لَكُمْ طَالُوتَ مَلِكًا
Translation: And their prophet said to them: Indeed, Allah has appointed Tlut as a king over you.
This verse refers to the dialogue between the prophet of the Children of Israel and the people, wherein the divine appointment of Tlut as their king is announced. This selection occurs within a historical context where the Children of Israel, after requesting a consolidated government, face a divine choice that does not conform to their materialistic criteria. The verse serves as a clear mirror reflecting the conflict between divine and human standards in leadership selection.
The verse was revealed in the historical milieu of the Children of Israel, who, after enduring social and political hardships, demanded a centralised governance. This demand originated from a necessity for unity and strength against adversaries. Nonetheless, the appointment of Tlut, who lacked aristocracy and material wealth, provoked objections among the people. These protests revealed a materialistic perspective that contradicted Divine wisdom.
Governments throughout history are categorised into four main types:
This classification explains the evolution of governance from a historical and sociological perspective. Deviations following the prophetic era cast a heavy shadow over religious governments and paved the way for the formation of secular regimes.
Following the era of the prophets, religious governments became afflicted by deceit and duplicity due to the absence of infallibility and divine oversight. These deviations, like a fire consuming a forest, resulted in the disintegration of the legitimacy of these governments. Before and after the Renaissance, many such systems vanished entirely, and only a few prophets are recognised in history.
Many prophets remained obscure in history because of the deviations and deficiencies of their communities. This phenomenon, like a gem buried in the soil, prevented the preservation and perpetuation of their names and works. The behaviour of communities played a crucial role in either maintaining or erasing the legacy of the prophets.
Verse 247 of Surah Al-Baqarah introduces an infallent and divinely commissioned government founded upon two fundamental principles:
These two principles, like two wings, guide the infallent governmental system towards perfection. Tlut, as the embodiment of this system, is distinguished from other rulers by possession of these traits.
In the infallent system, the prophet acts as the legislator (lawmaker), and the king functions as the executor of divine laws. Both benefit from divine revelation; however, their duties complement one another:
This division of labour, akin to the coordination between the heart and the hand, drives the governmental system towards cohesion and efficiency.
Unlike non-infallent systems, the infallent system is person-centred. Tlut, as a unique individual endowed with infallibility and Istif, was chosen by God. This characteristic, like selecting a unique gem among stones, differentiates the infallent system from others.
Religious governance is a system whose structure is designed according to religious principles, where people participate in the selection of the ruler. The criteria for selection, such as "those among the jurists," are general, and determining their specifics is left to the people. This system, like a pure river, is nourished from the divine source of religion.
Conversely, the governance of religion utilises religion as a facade for power. In this system, the ruler appoints themselves, and the people only have a nominal role. This system, like a deceptive mask, transforms religion into a tool for consolidating power.
The name "Tlut" derives from the Arabic root "طَلَّتَ," meaning tall, mature, strong, and broad. Contrary to some claims, this word is Arabic and neither Hebrew nor Syriac. Its indeclinable form in Arabic results from two factors: Ajama (apparent non-Arabic origin) and Ilmiyya (proper noun status). This characteristic, like an authentic signature, emphasises the linguistic purity of the Quran.
Claims attributing Quranic vocabulary to the Torah, Psalms, or other texts lack valid evidence. The Holy Quran, as the Divine Word, possesses linguistic authenticity, and such claims are like rootless winds merely aimed at undermining the Qurans status.
The Children of Israel objected to the appointment of Tlut, presenting two main arguments:
These objections, like a gaze that only sees the surface, reflect the materialistic valuation of the people.
God responded by emphasising Tluts Istif: "Indeed, Allah has chosen him over you." Istif, meaning the selection of a pure and specific individual without disparaging the people, confirms Tluts merit. This response, like a light dispelling darkness, places divine criteria above materialistic ones.
Tlut, as the chosen leader, possessed expansion in knowledge and physique. These attributes, like two wings of flight, guide leadership towards dynamism and efficacy:
Successful leadership must avoid narcissism, narrow-mindedness, and rigidity, encompassing all dimensions like a vast ocean.
Religious leadership must be expansive, universal, and free from limited prejudices. This attribute, like a breeze refreshing a garden, imparts vitality and dynamism to society.
Religious knowledge, as the guardian of divine teachings, requires the provision of basic needs to perform its duties. Poverty and financial shortages, like chains binding the wings of flight, hinder the intellectual and practical expansion of religious scholars. The Islamic system must create conditions enabling religious scholars to dedicate themselves fully to knowledge production and societal guidance.
Religious scholars, like lamps in darkness, must guide society towards truth through their knowledge and conduct. This necessitates livelihood provision, widespread education, and scientific dynamism.
The clerical attire, known as Kis Yamn (Yemeni Cloak), symbolises purity, blessing, and religious identity. This garment, like a robe of light, bestows dignity and spirituality upon the religious scholar. Maintaining a proper appearance, cleanliness, and hygiene are prerequisites for preserving the sanctity of this attire.
