Verse 248 of Surah Al-Baqarah, by delineating divine signs to affirm the competency of Talut as the leader of the Children of Israel, opens a profound window towards understanding miracles, infallibility, and divine manifestations within the governance system. This verse, set within a context of infallibility and miraculous phenomena, speaks of the emergence of the Ark as a divine sign encompassing the divine tranquility (Saknah), remnants of the families of Moses and Aaron, and the accompaniment of angels. This treatise, adopting a scholarly and systematic approach, analyses the philosophical, theological, mystical, and linguistic dimensions of this verse. Its objective is to present the content in a lofty, fluent style commensurate with the academic atmosphere, preserving every detail and nuance, thus rendering it accessible to erudite audiences, especially at doctoral research level. The analyses are enriched with literary allegories and allusions to maintain scientific authenticity while enhancing literary appeal.
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, the sign of his kingship is that the Ark will come to you, wherein is tranquillity from your Lord and a remnant of what the family of Moses and the family of Aaron left behind, carried by the angels. Surely in this is a sign for you, if you are believers.
Verse 248 of Surah Al-Baqarah is situated within an infallible and miraculous context, reserved for the prophetic domain and distinguished from the general populaces conditions. This verse, succeeding verse 247 which addresses Taluts eminent traits (prophethood, selection, increase, and endowment), confirms his competency from a practical perspective. Here, infallibility denotes immunity from error in divine guidance, demonstrated through a tangible miracle the appearance of the Ark.
The theoretical attributes of Talut, such as being chosen and divinely endowed, must manifest in tangible deeds, just as a flower reveals its bloom in spring. Claiming competency without practical outcomes is akin to a fruitless tree whose branches cast only a barren shade. This principle aligns with pragmatisms philosophy, which appraises the value of any claim through its practical effects.
True knowledge is like a light that illuminates the path and leads to practical power. Knowledge confined to imagination and conjecture resembles a shadow that fades before the sun of truth. This perspective accords with modern philosophy of science, which evaluates the credibility of knowledge by its capacity to enact change and influence.
The miracle in this verse materialises in three components: the Ark containing Saknah, the remnant from the families of Moses and Aaron, and its carriage by angels. These components, akin to three stars in the firmament of the miraculous, illuminate Taluts competency.
The term Ark (Tabt) appears only twice in the Quran: in Surah Taha (verse 39) regarding the preservation of Moses in a chest, and in verse 248 of Surah Al-Baqarah. The word, derived from the Arabic root tabt, signifies a container for preserving valuable objects and holds a sacred status within the Israelite religious traditions.
In Surah Taha (verse 39), revelation to Moses mother to place her child in the Ark and cast it into the Nile signifies her profound faith. This act, like entrusting a precious jewel to ocean waves, necessitates complete trust in divine will.
أَنِ اقْذِفِيهِ فِي التَّابُوتِ فَاقْذِفِيهِ فِي الْيَمِّ
Place him in the Ark and cast it into the sea.
In the Quran, revelation is not confined to prophets alone. This concept extends to other creatures, such as the honeybee (وَأَوْحَىٰ رَبُّكَ إِلَى النَّحْلِ, An-Nahl: 68) and the earth on the Day of Resurrection (إِذَا زُلْزِلَتِ الْأَرْضُ زِلْزَالَهَا, Az-Zalzalah: 1). Legislative revelation is exclusive to prophets, but non-legislative revelation also reaches saints, scholars, and even other entities.
In Islamic theology, revelation in prophets is termed Wahy (divine revelation), while in non-prophets it is considered Karamat (spiritual grace). Phenomena such as visions, witnessing, and ne
