Verse 251 of Surah Al-Baqarah presents a profound narrative of the believers' army's victory over their enemies and the emergence of David as a comprehensive leader. This verse, viewed through philosophical, theological, and sociological lenses, examines the role of divine leadership, the process of historical transformations, and the Qur'ans rhetorical style in omitting unnecessary details to focus on fundamental principles. This section, by analysing the verse's content and its connection to the concepts of legislation and divine guidance, provides a scholarly framework for a deeper understanding of this Qur'anic event.
فَهَزَمُوهُمْ بِإِذْنِ اللَّهِ وَقَتَلَ دَاوُودُ جَالُوتَ وَآتَاهُ اللَّهُ الْمُلْکَ وَالْحِکْمَةَ وَعَلَّمَهُ مِمَّا یَشَاءُ
Translation: So, by the permission of Allah, the believers defeated them; and David killed Goliath, and Allah granted him the kingdom, wisdom, and taught him that which He willed.
This verse depicts the victory of a small group of believers over the armies of Goliath. The term "هَزَمُوهُمْ" denotes a decisive triumph and infliction of hardship upon the enemy, attributing this victory not to human force but to divine permission. The killing of Goliath by David marks the climax of this event, leading to the transfer of divine leadership to David. The bestowal of "مُلْک" (sovereignty), "حِکْمَة" (inner knowledge/wisdom), and "عِلْم" (divine knowledge) upon David introduces him as a comprehensive leader who is simultaneously a prophet and a commander.
In preceding verses, the prophet appeared as the principal figure introducing Saul. However, during the trial involving the water and the wilderness, the prophet is absent, and Saul appears as the armys commander. In verse 251, Saul is also absent, and David emerges as the central figure. This absence corresponds to the Quranic rhetorical style, which omits unnecessary details and focuses on essential principles. The prophet, as the bearer of revelation and ideological guide, remains central, while Saul plays a role in initial stages as commander. Davids emergence signals the transfer of leadership to one who encompasses both prophethood and sovereignty.
The abrupt appearance of David in the verse raises the question: why did David, who was previously absent from the scene, suddenly kill Goliath and assume leadership? The answer lies in the fact that this event occurred over several years. David, initially a child or youth, matured and reached the stage to emerge as a powerful leader and prophet. This gradual process aligns with the developmental pattern of divine leaders throughout the history of the prophets, such as Moses and Joseph.
The narrativefrom the army's mobilisation to Goliaths killingdid not transpire within one or two days, but over several years. During this interval, various changes occurred: individuals were born, died, or were killed. This temporal span accounts for the absence of Saul and the prophet, and the appearance of David. The Quran, by compressing time, addresses only fundamental points and refrains from historical detail exposition.
The Quran, as the divine constitution, addresses only that which brings humanity nearer to Paradise and distances it from Hellfire. Peripheral details, such as Sauls fate or the precise manner of Goliaths killing, hold no directive significance in the Quranic perspective and are therefore omitted. Narrations that describe the instruments of Goliaths death (e.g., a sling) lack authentic chains and do not pertain to the Qurans principal objective.
The Quranic compression style resembles constitutional law in legal systems, which focuses solely on fundamental principles. This style aligns with Quranic rhetorical principles emphasising conciseness and concentration on the main message. The omission of details enables the Quran to convey its messages universally and timelessly, as evident in the Quranic stories of Joseph and Moses.
Examination of modern constitutional laws requires scientific revision to eliminate unnecessary provisions and incorporate essential ones. Religious science, grounded in Quranic principles, can play a role in this revision. However, deficiencies in legal studies and comparative jurisprudence education have hindered this role. Religious science must, through scientific and comparative instruction, develop legal models based on Islamic principles.
This critique highlights the necessity of reforming educational systems in religious academic institutions. Teaching legal studies and comparative jurisprudence can transform these centres into hubs for producing religious science that addresses modern societal needs. This view corresponds with scholars perspectives on the necessity of aligning laws with Islamic principles.
Narrations detailing the specifics of Goliaths killing lack valid chains of transmission and do not relate to core religious matters. Such narrations have caused fruitless discord within the Islamic community. Moreover, unnecessary debates in academic fields, such as the meaning of "رِجْس" or "أَوْلَى بِکُمْ مِنْ أَنْفُسِکُمْ", have diverted focus from fundamental religious issues and, influenced by external factors such as colonialism, have exacerbated sectarian conflicts.
This critique aligns with the principles of isnad science and hermeneutics, which emphasise examination of narrations authenticity. Focus on subsidiary issues impedes addressing core challenges, such as combating oppression and corruption. These deviations are often influenced by external forces that fuel sectarian strife.
Verse 251 of Surah Al-Baqarah introduces three salient attributes of David:
These attributes establish David as a comprehensive leader who is both prophet and commander, akin to the Prophet Muhammad and Solomon.
This categorisation aligns with Islamic philosophy, notably the views of Mulla Sadra, who analyses existence in various levels (power, wisdom, knowledge). Dominion pertains to the material and external aspect; wisdom relates to inner knowledge; and knowledge denotes divine cognition. These attributes present David as a paradigm of complete leadership.
The prophetic history demonstrates diverse leadership models: sometimes the prophet, sometimes the imam, sometimes a combination of both, and occasionally a non-infallible ruler. David, as both prophet and king, embodied dual roles. This diversity reflects divine flexibility in guiding societies.
David, similar to the Prophet Muhammad and Solomon, combined prophecy and command. This comprehensiveness allowed him to undertake both spiritual guidance and political-military leadership. This model corresponds with the infallible imams governance in Islamic history.
Religious science has faltered in responding to modern societal needs due to neglect of legal studies and comparative jurisprudence. Scientific instruction in these domains can foster legal models based on Quranic principles. This deficiency has obstructed religious sciences active participation in modern legislation.
Reforming educational systems in religious scientific centres requires inclusion of legal studies and comparative jurisprudence in curricula. Such reform can transform religious science into a productive scientific field addressing contemporary challenges.
Unwarranted sensitivities, such as personal reactions to criticism of scholars interpretations or mystical works, hinder scientific progress. Constructive and scholarly critique aids societal advancement, whereas personal sensitivities cause deviation and discord.
Scientific critique must be based on reasoned argumentation and free from personal biases. This approach is consistent with the tradition of critique in Islamic sciences and can facilitate the intellectual and spiritual growth of society.
The exegesis of verse 251 of Surah Al-Baqarah, focusing on the believers victory, Davids killing of Goliath, and the granting of dominion, wisdom, and knowledge to him, provides a comprehensive framework for understanding the Qurans rhetorical and guiding style. The verse, by omitting non-essential details, emphasises fundamental guiding principles and presents David as a model of comprehensive leadership. The critique of modern legislation and challenges facing religious science underscore the necessity of educational reform and focus on essential issues. This exegesis, through philosophical, theological, and sociological analyses, offers guidance for a deeper comprehension of the Quran and its application to contemporary matters.
Under the supervision of Sadegh Khademi
