This treatise undertakes a profound and methodical examination of a verse from Surah Al-Baqarah, analysing human behaviours in the face of divine tests through a sociological and theological lens. The central focus of this exegesis is the categorisation of Talut's army into three groups ir conduct regarding the river water trial, serving as a metaphor for the diversity in faith, patience, and obedience within human societies. This analysis, utilising Quranic concepts and linking them to contemporary historical experiences, especially within the context of the Islamic Revolution of Iran, elucidates the role of faith and sacrifice in spiritual and social victories. The structure of this treatise is designed in an eloquent and systematic manner, appropriate for a specialised academic audience.
The pivotal verse for this commentary is Ayah 249 of Surah Al-Baqarah, which references the trial of Taluts troops at the river. This verse, as a symbol of divine examination, illustrates varied human responses to challenges:
فَلَمَّا فَصَلَ طَالُوتُ بِالْجُنُودِ قَالَ إِنَّ اللَّهَ مُبْتَلِيكُمْ بِنَهَرٍ فَمَنْ شَرِبَ مِنْهُ فَلَیْسَ مِنِّی وَمَنْ لَمْ یَطْعَمْهُ فَإِنَّهُ مِنِّی إِلَّا مَنِ اغْتَرَفَ غُرْفَةً بِیَدِهِ ۚ فَشَرِبُوا مِنْهُ إِلَّا قَلِیلًا مِنْهُمْ ۚ فَلَمَّا جَاوَزَهُ هُوَ وَالَّذِینَ آمَنُوا مَعَهُ قَالُوا لَا طَاقَةَ لَنَا الْیَوْمَ بِجَالُوتَ وَجُنُودِهِ ۚ قَالَ الَّذِینَ یَظُنُّونَ أَنَّهُمْ مُلَاقُو اللَّهِ کَمْ مِنْ فِئَةٍ قَلِیلَةٍ غَلَبَتْ فِئَةً کَثِیرَةً بِإِذْنِ اللَّهِ ۗ وَاللَّهُ مَعَ الصَّابِرِینَ
When Talut set forth with the army, he said: Indeed, Allah will test you by a river. Whoever drinks from it is not of me, and whoever does not taste it is indeed of meexcept the one who takes a handful with his hand. So, they drank from it, except a few of them. When he and those who believed with him had crossed it, they said: We have no power today against Goliath and his soldiers. Those who presumed that they would meet Allah said: How many a small company has overcome a large company by the permission of Allah. And Allah is with the patient.
This verse depicts a divine trial scene where Taluts army is categorised into three groups: those who greedily drank water, those who took a handful, and those who refrained from drinking. This classification forms the foundation of the sociological analysis in this treatise and serves as a paradigm for understanding human behaviours in response to divine trials.
According to this verse, human society is divided into three groups:
The Greedy (شَرِبُوا شَرْبًا حَیِمًا): This group pursues material pleasures and personal interests, succumbing to their desires in the face of divine tests. Metaphorically, they consume communal resources excessively and falter in critical moments.
The Moderates (غَرَفَةً بِیَدِهِ): Constituting the majority, these individuals are neither entirely selfless nor wholly selfish. They seek a peaceful, tension-free life and adopt a moderate stance when confronted with challenges.
The Self-Sacrificing (لَمْ یَطْعَمُوهُ): A small group demonstrating faith and obedience by renouncing material pleasures. They bear the heavy burden of society and remain steadfast amid hardships.
Key Point: The tripartite division of Taluts army symbolises the diversity of human responses to divine trials. The self-sacrificing, as spiritual elites, manifest faith and patience by abstaining from material indulgences, whereas the greedy succumb to their desires and fail the divine test.
This section, grounded on Ayah 249 of Surah Al-Baqarah, demonstrated that divine testing functions as a tool to separate true believers from others. The tripartite division of Taluts troops provides an enduring model for analysing human behaviour in various societies. The self-sacrificing minority, despite their small number, play a pivotal role in advancing the noble objectives of society.
The verse under discussion refers to a faction of the army who, after crossing the river, declared: لَا طَاقَةَ لَنَا الْیَوْمَ بِجَالُوتَ وَجُنُودِهِ (We have no power today against Goliath and his soldiers). This group felt incapable due to exhaustion, thirst, and the expenditure of energy along the way. The word طَاقَة, derived from the root طوق, means capacity and capability, indicating their physical and psychological limitations against the enemy.
Conversely, another group who believed in meeting Allah said: کَمْ مِنْ فِئَةٍ قَلِیلَةٍ غَلَبَتْ فِئَةً کَثِیرَةً بِإِذْنِ اللَّهِ (How many a small company has overcome a large company by the permission of Allah). This group, relying on faith and patience, overcame material and numerical constraints.
Key Point: Faith in divine encounter acts as a motivating factor to transcend physical and psychological limitations. The believers, trusting in Allahs permission, surpass incapacities and hold hope for victory.
The verse concludes with the phrase وَاللَّهُ مَعَ الصَّابِرِینَ (And Allah is with the patient), signifying divine accompaniment with the steadfast. This accompaniment is analysed on two levels:
This distinction holds theological significance. Permission refers to assured victory, whereas accompaniment guarantees Gods support under all circumstances. This concept also finds resonance in Islamic jurisprudence, such as in the discussions on Amala Fadhuli (unauthorised transaction).
Faith and patience constitute the dual wings that enable humans to confront divine challenges. The believers, anchored in the belief in divine encounter and Allahs permission, surmounted material limitations. Divine accompaniment, as a divine promise, supports the patient unconditionally.
Talut, as a wise and farsighted commander, aware of the environmental and psychological conditions of his soldiers, instructed them not to drink from the river. This directive was not a senseless test but motivated by the potential contamination of water or the necessity to preserve physical readiness. This decision highlights the importance of leadership founded on reason and foresight.
Key Point: Wise leadership, by accurately understanding societal conditions and needs, makes rational decisions that lead to victory. Taluts order not to drink maintained his troops preparedness for battle.
Taluts command was not born from sadism or illogical trial but rooted in rationality. The river water, due to contamination or its impact on physical readiness, posed a threat to battle success. This decision illustrates the critical role of rationality in managing crises and preserving the forces capability to face the enemy.
Wise leadership, relying on precise knowledge of societal conditions and necessities, plays a vital role in social and spiritual victories. Talut exemplifies a divine leader who, through logical and farsighted decisions, guided his troops to triumph.
This exegesis, referencing the Islamic Revolution of Iran and the imposed war, identifies martyrs and veterans as exemplars of the small group (کَمْ مِنْ فِئَةٍ قَلِیلَةٍ) who, through faith and sacrifice, overcame their enemies. This group, without claim and with sincerity, sacrificed their very existence to preserve religion and nation.
In contrast, others were deterred by self-preservation or greed for material gain. The majority of society pursued a peaceful life without confrontation and acted moderately.
Key Point: The martyrs and veterans of the Islamic Revolution, as a small but faithful group, achieved spiritual and material victories relying on faith and patience, embodying the Quranic self-sacrificers.
This section illustrates the profound link between Quranic concepts and modern historical experiences. Martyrs and veterans, by renouncing material pleasures and sacrificing for sublime goals, represent the group who believed in divine encounter and, by Allahs permission, triumphed over their enemies.
The experiences of the Islamic Revolution demonstrate the practical application of Quranic concepts in analysing social behaviours. Martyrs and veterans, as self-sacrificers who, through faith and patience, achieved great victories, serve as a model for future generations.
The Holy Quran, with its unparalleled eloquence and rhetoric, demands profound and specialised study. This treatise emphasises the necessity of precise comprehension of Quranic language and literature in interpreting the verses. Expressions such as کَمْ مِنْ فِئَةٍ قَلِیلَةٍ غَلَبَتْ فِئَةً کَثِیرَةً بِإِذْنِ اللَّهِ, with their deep literary and semantic structure, contain multiple layers of meaning.
Key Point: The eloquence and rhetoric of the Quran necessitate deep literary study. Accurate understanding of Quranic language is the key to grasping profound theological and sociological concepts.
This treatise points out the neglect of literature in religious sciences and calls for the revival of literary education as a foundational element for deep understanding of religious texts. Without mastery over language and literature, precise comprehension of Quranic and narrational concepts will be challenging.
Quranic literature, with its unique eloquence and rhetoric, constitutes the key to profound understanding of religious concepts. Reviving literary education in religious sciences is an essential step towards enhancing comprehension and interpretation of sacred texts.
This treatise, based on Ayah 249 of Surah Al-Baqarah, analysed human behaviours in the face of divine trials through sociological and theological approaches, exploring the triptych of the greedy, moderates, and self-sacrificers. The self-sacrificers, as a small but faithful group, achieved spiritual and social victories through faith, patience, and obedience to wise leadership. The martyrs and veterans of the
