The exegesis of Quranic verse 2:251 from Surah Al-Baqarah, emphasising the endowment of divine attributes to Prophet David (peace be upon him), opens a gateway towards understanding the system of divine leadership in the Holy Quran. This verse, which refers to the granting of mulk (sovereignty), wisdom, and knowledge to David, delineates the profound interrelation between knowledge, wisdom, and power as pillars of human and divine perfection. This treatise, employing philosophical, theological, and sociological approaches, elucidates these concepts and constructively critiques the current religious educational system, stressing the necessity of reviving genuine Islamic sciences. Its structure, systematically divided and deeply analysed, is designed to provide comprehensive and engaging guidance for specialist audiences and academic environments.
"And Allah granted him sovereignty, wisdom, and taught him that which He willed."
This verse attributes three key characteristics to David: mulk (sovereignty and authority), wisdom (inner knowledge), and knowledge limited to Divine Will. These features constitute the foundation of the divine leadership system, which in Islamic philosophyparticularly in the doctrines of Mulla Sadracorresponds to the hierarchical degrees of existence. Sovereignty represents the external manifestation of authority, wisdom the profound inner cognition, and knowledge the recognition of attributes and qualities of entities, collectively presenting David as the Divine Caliph.
Key Point:
Verse 2:251 of Surah Al-Baqarah explicates the divine leadership system by the three pillars of sovereignty, wisdom, and knowledge, indicating Davids comprehensive status as a scholar and leader.
Knowledge and power are inseparable pillars that complement each other in the Quranic divine system. Knowledge without power leads to illusion and fantasy, lacking truth. Knowledge that does not engender power has no real value and remains merely a mental abstraction. This viewpoint aligns with Islamic philosophy of action, which regards knowledge as a means towards transformation and impact.
As a sublime metaphor, knowledge may be likened to a pure spring that attains vitality and fertility only by flowing through the bed of power. Without power, this spring stagnates within itself and becomes a swamp of illusion.
The Holy Quran states in verse 82 of Surah Yaseen:
"When He intends a thing, He only says to it, 'Be,' and it is."
This verse presents Divine Will as the manifestation of knowledge and power. The Divine Will (Yaqulu Kun) converts Divine knowledge into power (Fayakoon). This unity of divine attributes provides a paradigm for humans to link their knowledge with power and action.
Key Point:
In the divine system, knowledge and power unite within will and culminate in creation, serving as a model that religious scholars can emulate.
The conception of a scholar who possesses knowledge but lacks power and capability is rejected in the Quranic framework. A true scholar, like David, is recognised by authority and capability. This perspective coheres with the verse "And David killed Goliath" (Al-Baqarah: 251), portraying David as a powerful scholar who defeated Goliath, symbolising satanic forces.
Like a sharpened sword that without its edge is mere ornamentation, a scholar without power is devoid of effectiveness and utility.
This section, elucidating verse 2:251 of Surah Al-Baqarah, demonstrated that mulk, wisdom, and knowledge are the pillars of the divine leadership system. David, as a perfect exemplar, combined knowledge and power to become the Divine Caliph. The rejection of the powerless scholar concept highlights the necessity of empowerment among religious scholars.
Mulk in the verse denotes authority and dominion, linked to the concepts of malak (possession), malik (king), and malik (owner). Sovereignty is the result of actual possession and control. For instance, a ring fallen in the sea is not owned by its owner due to lack of control. Islamic jurisprudence also confirms this notion through the rule "Al-Zar'u Lil-Zari'" (the crop belongs to the planter, not the landowner).
Sovereignty is divided into two types: real (just) and apparent (unjust). Real sovereignty is founded on justice and Divine legitimacy, whereas apparent sovereignty may be tyrannical and lacks truth.
Real sovereignty is like the sun spreading light and warmth through justice, whereas apparent sovereignty resembles a shadow that, although widespread, is devoid of light and truth.
Mulk is a verbal noun indicating the result of the verb malaka, analogous to the distinction between ghasala (the act of washing) and ghusl (the result of washing). This concept is rooted in Arabic morphology and denotes the actuality and realisation of authority.
Divine grant of sovereignty is not devoid of capacity and aptitude. In the realm of truth, sovereignty is bestowed upon the worthy, but in reality, tyrants may also ascend to power. This view is consistent with Islamic theology and Gods wise will.
Key Point:
Mulk, as divine authority, is granted only to the deserving, although in the material world, oppressors may attain power.
Mulk, as a symbol of authority, in the Quranic system is linked to justice and merit. The distinction between real and apparent sovereignty underscores the importance of Divine legitimacy. This concept portrays David as a just and powerful leader.
The Holy Quran, prioritising the importance of power in the battlefield, commences with sovereignty and then proceeds to wisdom and knowledge. This sequence conforms to the Quranic rhetorical style which favours practical outcomes.
Wisdom is inner cognition and the knowledge of the realities of entities, pertaining to the essence rather than the Divine essence which is exclusive to God (e.g., "Say, He is Allah, the One"). Wisdom is a perfect act (araftu) leading to profound understanding of the inner nature.
Wisdom is like a lamp that illuminates the darkness of the inner aspects of things, whereas knowledge reveals only the outward surface.
Knowledge concerns the recognition of attributes and characteristics of things (e.g., "a footprint indicates a camel") while wisdom involves grasping the inner essence and reality. Knowledge is an incomplete act (anantu) limited to superficial attributes.
Key Point:
Wisdom is inner cognition penetrating the essence of things, whereas knowledge is restricted to recognising external characteristics.
The three paths to perfection in the Quranic system are: knowledge (recognition of attributes), wisdom (recognition of essence), and power (the practical consequence of knowledge and wisdom). Power reflects the operative manifestation of the former two.
The Lamm proof (from cause to effect) and Inn proof (from effect to cause) are tools of scientific analysis. For example, diagnosing illness from fever (Inn) or inferring root health from the fruit of a tree (Lamm) illustrate these methods.
Wisdom and knowledge, as epistemological pillars of the divine system, complement power. Wisdom, by penetrating the inner realities, and knowledge, by identifying attributes, pave the way for just authority.
Formal sciences such as jurisprudence, principles, morphology, syntax, and philosophy, while valuable, lack Islamic authenticity. Genuine Islamic sciences are those of the Prophets, which lead to inner and social transformation.
Formal sciences are instruments that without Quranic spirit remain confined to techniques, whereas the sciences of the Prophets resemble streams joining the ocean of Divine knowledge.
Davids victory over Goliath exemplifies the powerful scholar. This image contradicts the culture of weakness prevalent in the religious educational system, which promotes powerless scholars.
The religious educational system must equip students with physical and martial abilities to withstand threats. Power is necessary not for aggression but for deterrence and defence of truth.
Key Point:
Physical and martial competence complement knowledge and wisdom, transforming the religious scholar into an exemplar like David.
In 1974, the students of Feyzieh Seminary, with physical competence, resisted military attacks and prevented massacre. This incident illustrates the role of power in preserving religious institutions.
Power and physical health precede worship, as bodily soundness enhances the quality of worship, akin to the precedence of purification over prayer.
The critique of the religious educational system emphasises the necessity of reviving prophetic sciences and strengthening the physical and spiritual competence of students. David, as a powerful exemplar, guides this reform.
