Verse 248 of Surah Al-Baqarah, as one of the pivotal verses elucidating the competency of leadership within the Divine system, addresses the subject of miracle and its role in affirming the qualification of Talut (Saul) as the king of the Children of Israel. This verse holds profound significance not only within its historical context but also within frameworks of modern management and philosophy of religion. The miracle described therein encompasses a tabut (ark) that carries divine tranquillity (saknah), a remnant of the households of Moses and Aaron (baqiyyah), and is borne by angels (malikah). These elements collectively manifest signs of legitimacy and divine power vested in Talut. This treatise undertakes a scientific and systematic analysis of the verse, extracting key points and presenting them in a refined format befitting an academic setting. The structure of this examination comprises principal sections with specialised subtitles, each addressing an aspect of the verses meanings and implications.
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
And their prophet said to them: "Indeed, a sign of his kingdom is that the tabut will come to you in which is tranquillity from your Lord and a remnant of what the family of Moses and the family of Aaron have left, carried by the angels. Indeed, in this there is a sign for you, if you are believers."
This verse was revealed in response to the objections of the Children of Israel regarding the appointment of Talut as king. The people questioned his qualification ir wealth and aristocracy (وَقَالُوا أَنَّىٰ يَكُونُ لَهُ الْمُلْكُ عَلَيْنَا). Their prophet affirmed Taluts competency by presenting the miracle of the tabut.
During the era of the Children of Israel, the principal challenge was their rejection of Taluts leadership, rooted in social prejudices and materialism that led them to regard their own qualifications as superior. This resistance emanated from a deficiency of profound faith and attachment to material criteria. In contrast, the Divine system substantiated Taluts legitimacy through the presentation of a tangible miracle. This event provides a model for managing social and religious crises in contemporary societies.
Verse 248 of Surah Al-Baqarah delineates the process of confirming leadership competency in three stages: argumentation, action, and trial (test). In the argumentation phase, the prophet articulates Taluts competency through logic and reasoning. Subsequently, in the action phase, the miracle of the tabut is presented as a practical sign. Finally, the trial phase assesses the faith of the people in the face of this miracle. These three stages, akin to the three sides of a triangle, constitute a comprehensive model for evaluating leaders qualifications within Divine systems.
Within management sciences, these stages correspond with evaluation processes: argumentation entails analytical reasoning of competencies, action pertains to executive performance, and trial denotes practical tests for assessing capabilities. This model applies not only within the verses historical context but also in modern management.
The miracle of the tabut, as a divine sign, transcends theoretical arguments by proving Taluts executive authority. The miracle comprises three pivotal elements: saknah (divine tranquillity), baqiyyah (spiritual heritage of the families of Moses and Aaron), and the carrying by angels (divine intervention). These elements, like a light descending from the heavens, illuminate Taluts legitimacy in the face of the people's doubts.
A prominent concept in this verse is the linkage between knowledge and power. Genuine knowledge is that which culminates in practical power; otherwise, it is akin to an unsupported promissory note, valueless beyond mere paper. This notion aligns with pragmatism philosophy, which regards knowledge as a tool for change and influence in the world. Within the Divine system, Talut possesses breadth in both knowledge and physical capacity (بَسْطَةً فِي الْعِلْمِ وَالْجِسْمِ), thus he is endowed not only with knowledge but also the capability to implement it.
Knowledge divorced from action devolves into mental illusions. This principle, like a mirror reflecting truth, demonstrates that claims lacking practical foundation lack credibility. In this verse, the Children of Israel resisted Taluts competency based on materialistic arguments (wealth and aristocracy), yet the miracle of the tabut invalidated these claims.
Verse 248 explicitly illustrates the separation of powers within the Divine system. The prophet, as the legislative authority, bears the responsibility for exposition and reasoning, whereas Talut, as the executive authority, undertakes policy implementation and practical societal management. This division, like two wings of a bird, enables governmental ascent and prevents role conflicts.
The prophet, by presenting the miracle and reasoning, functions as the ideologue and engineer of society, while Talut engages in practical governance, including warfare and societal administration. This structure corresponds with modern management principles that emphasize role differentiation and specialisation.
The Divine governance system necessitates a thinking authority composed of geniuses and scholars charged with long-term planning and societal engineering. This authority, akin to the brain directing the body of society, is essential. Three-branch systems (legislative, executive, judiciary) lacking this authority tend to be confined to short-term, patchwork decisions. The thinking authority, with foresight, can steer society toward sustainable development.
Three-branch systems, focused on short-term matters, lack foresight. Such systems resemble buildings without engineering plans, addressing only immediate needs while incapable of designing a sustainable future. The thinking authority, by incorporating scholars and geniuses, can fill this void and guide society toward distant horizons.
The tabut, as a divine sign, comes to the people autonomously and possesses qualities that distinguish it from ordinary objects. It shines like a radiant gem in darkness, symbolising Taluts legitimacy.
The term saknah (فِيهِ سَكِينَةٌ مِنْ رَبِّكُمْ) denotes divine peace and reassurance, not mere stillness. This attribute, like a breeze calming troubled hearts, exerts a profound spiritual impact on the people. It signals the presence of the Divine, reinforcing the faith of the believers in critical circumstances.
The baqiyyah (وَبَقِيَّةٌ مِمَّا تَرَكَ آلُ مُوسَىٰ وَآلُ هَارُونَ) refers to the spiritual legacies of the families of Moses and Aaron. This heritage may include sacred objects such as the Torah or Moses staff, which hold high esteem in the religious traditions of the Children of Israel.
The tabut being carried by angels (تَحْمِلُهُ الْمَلَائِكَةُ) signifies divine intervention. Angels, as immaterial beings, transport the tabut immaterially by divine decree. This is like a river flowing from a divine source, indicating Gods boundless power.
In the present age, both religion and the people confront numerous challenges. The complexity of religions and intellectual contaminations, akin to dust settling on a mirror of truth, have diminished religious weight. These challenges necessitate reconsideration in religious presentation and interaction with societies.
Monotony and repetition in religious presentation, like food served daily without variation, lead to public disenchantment. Diversity in conveying religious knowledge, like the myriad colours of a painting, enhances attraction and acceptance of religion. This principle aligns with sociological studies of religion that emphasise innovation within faith traditions.
Secrecy in religions, like a veil obsc
