Verse 251 of Surah Al-Baqarah, as one of the key verses of the Holy Quran, delineates a divine system wherein three fundamental pillars power, wisdom, and knowledge are bestowed upon Prophet David (peace be upon him) as the pillars of divine leadership. This verse not only provides a historical narration of Davids victory over Goliath but also presents a philosophical, theological, and sociological framework to comprehend human capability and his position within the cosmic order. In this treatise, employing a scientific and academic approach, we interpret this verse and analyse the concepts of power, wisdom, and knowledge in the light of the Quranic divine system. Furthermore, a critique is offered concerning the deficiencies of religious sciences in transmitting the inheritance of the prophets and the distinction between divine sciences and formal sciences. This exegesis, utilising refined allegories and metaphors, is composed so as to be illuminating and appealing to scholarly audiences and researchers in religious and philosophical domains.
فَهَزَمُوهُمْ بِإِذْنِ اللَّهِ وَقَتَلَ دَاوُودُ جَالُوتَ وَآتَاهُ اللَّهُ الْمُلْکَ وَالْحِکْمَةَ وَعَلَّمَهُ مِمَّا یَشَاءُ ۗ وَلَوْلَا دَفْعُ اللَّهِ النَّاسَ بَعْضَهُمْ بِبَعْضٍ لَفَسَدَتِ الْأَرْضُ
Then, by Gods permission, they defeated them, and David killed Goliath. And God granted him sovereignty, wisdom, and taught him what He willed. And if God had not repelled some people by means of others, the earth would have certainly been corrupted.
This verse portrays an epic scene of Prophet Davids victory over Goliath and subsequently refers to the bestowal of three divine attributes upon him: al-Mulk (sovereignty and authority), al-Hikmah (wisdom and inner knowledge), and allamahu mimma yash (divine knowledge). These three attributes constitute the three pillars of the Quranic divine system, forming the structure of divine leadership which can be actualised not only in Davids life but also in the life of every faithful human inheriting the prophets.
Al-Mulk signifies both apparent and intrinsic authority, indicating human capability in managing and guiding affairs. Contrary to the common perception, this authority is not confined merely to political or military power but encompasses the ability to resolve problems, provide beneficence, and effect societal transformation. Al-Hikmah refers to profound and inner knowledge that guides a person toward the reality of things and the essence of existence. This wisdom, inspired by the Divine and distinct from formal sciences, empowers a person with discernment and just action. Finally, allamahu mimma yash denotes the divine knowledge granted by God to chosen individuals. This knowledge transcends superficial sciences, encompassing the attributes and realities of things, leading to inner and social transformation.
These three attributes correspond with Islamic philosophy, notably the doctrines of Mulla Sadra regarding the gradations of existence. Mulla Sadra categorises existence into various levels, and this verse similarly portrays the existential layers of a human being in terms of power (apparent existence), wisdom (inner existence), and knowledge (divine cognition). This structure enables humans to act as Gods vicegerents, progressing on the path of perfection and guidance.
One of the fundamental inquiries in Islamic philosophy concerns human authority and the limits of human capability. The Holy Quran introduces humans as beings who, by virtue of inner sciences, can attain lofty degrees of perfection. The inner sciences, manifested in this verse as al-Hikmah and allamahu mimma yash, include ladun (divine inspiration), sl (transmitted from prophets), and wusl (acquired through human endeavour) sciences. These sciences, unlike formal sciences accessible to all, including non-believers, confer upon humans a capability that transcends material limitations.
A major criticism within this exegesis concerns the weaknesses of religious sciences in transmitting the inheritance of the prophets. Though the prevalent religious sciences in some educational systemssuch as jurisprudence, literature, and philosophyhold value, they lack distinctive qualities compared to universal sciences. The inheritance of the prophets, which ought to be conveyed to the faithful, resides in divine and empowering sciences; yet, this legacy is often confined to formal and non-operational sciences. This critique aligns with religious scholars who stress the revival of Quranic sciences and calls for reforming religious educational systems.
The attributes granted to Prophet David, namely al-Mulk, al-Hikmah, and allamahu mimma yash, are by no means limited to formal sciences such as jurisprudence, literature, philosophy, or superficial mysticism. These attributes denote three foundational pillars: power (al-Mulk), which is just and benevolent capability; wisdom (al-Hikmah), a transformative inner knowledge; and knowledge (allamahu mimma yash), the cognition of divine attributes and realities. Unlike formal sciences accessible even to non-believers, these divine sciences lead to inner and societal transformation.
Knowledge and wisdom that do not engender power become mere illusions and fantasies. Knowledge that fails to result in capabilitywhether apparent or inneris devoid of value and leads to afflictions such as arrogance, selfishness, or complacency. The allegory of sandalwood, which is worthless without fragrance, aptly illustrates that knowledge without practical impact is akin to useless firewood. This perspective accords with Islamic philosophy of action, which regards knowledge as serving transformation and practice.
Non-operational education, whether in traditional elementary schools or some contemporary religious educational systems, lacks efficacy. In the seminarial tradition, al-tamrniyyah (practical exercises) were utilised to assess students comprehension, but today many religious sciences have been reduced to formal knowledge incapable of resolving practical issues. The KAD (Knowledge and Action) model is introduced as an example of operational education emphasising the essential link between knowledge and practice.
Non-empowering sciences lead not to empowerment but to delusion and arrogance. These sciences lack practical and structural impact on individuals or societies, resulting in stagnation, selfishness, or complacency. This critique is consistent with Islamic ethical texts, such as Al-Ghazalis Kimia-yi Saadat, which regards arrogance as one of the afflictions of non-divine knowledge.
Operational individuals, such as athletes, due to confrontation with field realities, are immune to delusion and pride. Conversely, sciences that do not lead to action foster false arrogance. This comparison highlights the fundamental distinction between theoretical and practical knowledge and stresses the necessity of integrating knowledge with practice.
Power, understood as just capability to resolve problems, provide beneficence, and assist others, is distinct from coercion and oppression. Coercion refers to audacity and injustice, whereas power is in service of justice and good. The allegory of a confrontation within a household, where one defends their right, beautifully illustrates this distinction. Power is grounded in justice and wisdom, while coercion is accompanied by oppression and recklessness.
The late Akhund Khorasani in Kifyat al-Ul distinguished between amal (act), waq (event), and nik (contract), stating that their differences lie in intention. Similarly, the distinction between power and coercion depends on intention and justice. Power coupled with benevolent intention and wisdom is divine, whereas coercion lacks these qualities.
Divine knowledge pertains to the attributes of things that God bestows upon chosen humans. Unlike formal sciences accessible even to non-believers, divine knowledge leads to inner cognition and transformation. It addresses the attributes and realities of things and transcends superficial knowledge.
Knowledge refers to recognition of attributes and forms of things; cognition pertains to understanding their essence and inner reality; and wisdom denotes grasping the truth and touching the inner reality of things. Wisdom involves will, synthesis, and transformation, leading humans towards perfection. This classification aligns with Islamic philosophers such as Avicenna and Mulla Sadra, who regard wisdom as a deeper cognition than knowledge.
Formal sciences, such as literature, philosophy, and painting, due to their dependence on tools (lt), are techniques rather than true sciences. True knowledge is independent of tools and based on divine will and intent. These sciences, lacking inner effect, cannot lead humans to perfection.
Emergent mystical traditions, limited to superficial techniques and sorcery,
