سورة : AlBaqarah

Let’s consider how precise is the Holy Quran and how it focuses on the issue of spending which is such a social issue that leads to a strong social connection. On the other hand, here is another instance by the Almighty:

(… أَيَوَدُّ أَحَدُكُمْ أَن تَكُونَ لَهُ جَنَّةٌ مِّن نَّخِيلٍ وَأَعْنَابٍ تَجْرِي مِن تَحْتِهَا الْأَنْهَارُ لَهُ فِيهَا مِن كُلِّ الثَّمَرَاتِ ) (Would one of you like to have a garden of palm trees and grapevines underneath which rivers flow in which he has from every fruit?…): Someone is so rich that he has a garden of palm trees and grapevines underneath which rivers flow. Gardens in the Holy Quran have rivers either spring or flow beneath them.

(… وَأَصَابَهُ الْكِبَرُ …) (…But he is afflicted with old age …): He becomes elderly.

(… وَلَهُ ذُرِّيَّةٌ ضُعَفَاءُ …) (…and has weak offspring …): He has a progeny about which he is concerned.

(… فَأَصَابَهَا إِعْصَارٌ فِيهِ نَارٌ فَاحْتَرَقَتْ …) (…and it is hit by a whirlwind containing fire and is burned …): A whirlwind has positive and negative ions and may have sparks or even a fire. So, the garden that person owns was burnt and vanished because he had disbelieved in the blessings of Allah (swt), hadn’t fulfilled the rights of Allah (swt) nor paid Zakat or given away to Allah’s creature.

Why such an example is there? Because out of his concern about his weak children, the man had kept his money for his them. In this context, someone might think that they want to keep everything for their children like providing a house for their son and another for their daughter, and so on. The issue here isn’t related only to the human soul but also to continue the wealth for the children. Allah (swt) says:

 

 {وَلْيَخْشَ الَّذِينَ لَوْ تَرَكُوا مِنْ خَلْفِهِمْ ذُرِّيَّةً ضِعَافًا خَافُوا عَلَيْهِمْ فَلْيَتَّقُوا اللَّهَ وَلْيَقُولُوا قَوْلًا سَدِيدًا}

(And let those [executors and guardians] fear [injustice] as if they [themselves] had left weak offspring behind and feared for them. So let them fear Allah and speak words of appropriate justice..) (An-Nisaa: 9)

If you are worried about your children, you must do as Allah (swt) says: (So let them fear Allah and speak words of appropriate justice) because when the man if the above example hadn’t done so, his garden, of palms, grapes, and rivers beneath it, was hit by a quick whirlwind and everything was burnt and vanished in the blink of the eye.

( كَذَٰلِكَ يُبَيِّنُ اللَّهُ لَكُمُ الْآيَاتِ لَعَلَّكُمْ تَتَفَكَّرُونَ … ) (…Thus does Allah make clear to you [His] verses that you might give thought): The Almighty has kept hypocrisy away from spending in the previous verses to state (in this verse) what one has to do if they want to secure their children’s future:

 وَأَمَّا الْجِدَارُ فَكَانَ لِغُلَامَيْنِ يَتِيمَيْنِ فِي الْمَدِينَةِ وَكَانَ تَحْتَهُ كَنزٌ لَّهُمَا وَكَانَ أَبُوهُمَا صَالِحًا فَأَرَادَ رَبُّكَ أَن يَبْلُغَا أَشُدَّهُمَا وَيَسْتَخْرِجَا كَنزَهُمَا رَحْمَةً مِّن رَّبِّكَ

(And as for the wall, it belonged to two orphan boys in the city, and there was beneath it a treasure for them, and their father had been righteous. So your Lord intended that they reach maturity and extract their treasure, as a mercy from your Lord.) (Al-Kahf: 82)

So, the righteousness of fathers is the best thing to be inherited by the siblings.

This verse is about spending in the way of Allah (swt) and treating the stinginess of the human soul. This is the treatment the Almighty wants because He is the one who has created humans and made the doctrines of Islam as a mercy for the world. Moreover, Allah (swt) hasn’t specified that His mercy is meant only for the ones who believe in Him. Rather, His mercy encompasses everything. So, Allah (swt) has created human beings in a very precise manner and guaranteed that those who are in need take from whom Allah (swt) has blessed; this is realized by urging people to pay Zakat and charities, spend, and do the good. Someone may wonder why Allah (swt) hasn’t created all people rich so that no one needs the other; and then, it becomes needless to urge the wealthy to give to the poor, make charity and warn them not to harm or remind anyone of what they do. The answer is that we don’t know the wisdom of the Wise who says:

 {يُؤْتِي الْحِكْمَةَ مَن يَشَاءُ ۚ وَمَن يُؤْتَ الْحِكْمَةَ فَقَدْ أُوتِيَ خَيْرًا كَثِيرًا ۗ وَمَا يَذَّكَّرُ إِلَّا أُولُو الْأَلْبَابِ}

(He gives wisdom to whom He wills, and whoever has been given wisdom has certainly been given much good. And none will remember except those of understanding.) (Al-Baqara: 269)

(… وَتَثْبِيتًا مِّنْ أَنفُسِهِمْ …) (…and assuring [reward for] themselves ): Anas narrated that the Messenger of Allah used to keep saying:

“O Thou who turnest the hearts about, establish my heart in Thy religion[1].”

Charity strengthens your faith. In this context, what should one do when they want to consolidate their faith? The answer is that they help Allah’s creatures (people) and spend on them; then, they feel that the active and passive provision is done as they spend. This is the meaning of consolidating faith within one’s self.

(… كَمَثَلِ جَنَّةٍ بِرَبْوَةٍ أَصَابَهَا وَابِلٌ فَآتَتْ أُكُلَهَا ضِعْفَيْنِ …) (…Is like a garden on high ground which is hit by a downpour – so it yields its fruits in double …): In this verse, there is a very accurate, scientific example that can only be given by the Lord of humanity. The example within the verse means that the one who spends money -seeking Allah’s satisfaction and dealing with the Strong not the weak, the Creator not creatures- has his money like an orchard on high ground (hit by a downpour) i.e. heavy rainfall, (so it yields its fruits in double); Why so? Because as long it’s on a high ground, the water reaches the leaves first, and leaves suck it, so, the roots don’t get rotten. On the other hand, water can be stored when the soil on a high ground is smooth. This example has to do with an agriculture.

(… فَإِن لَّمْ يُصِبْهَا وَابِلٌ فَطَلٌّ …) (…And [even] if it is not hit by a downpour, then a drizzle [is sufficient …): Even if there is no heavy rainfall, a light rain drizzle could be sufficient. Thus, whoever spends more and more doubles their rewards and protects their family and children’s future by spending. Prophet Muhammad (saws) said:

“wealth is destroyed, whether on the land or in the sea, only by not paying Zakat. So, protect your money by paying Zakat, cure the patients among you by charity, and repel misfortune by supplication. Supplication benefits against that which strikes and that which does not strike; it undoes the former and prevents the latter[2].”

How do you protect your money by Zakat? You deal with Allah (swt) who promises you to multiply the charitable money seven hundred folds; so, you immunize your money because every penny you spend will be multiplied by seven hundred folds by the Almighty. Moreover, charity cures the patient, and whoever spends gains provision. In this context, there are two kinds of provision: active and passive. The former is when you get money, whereas the latter is when Allah (swt) repels harm off you. For example, a man who has a headache takes a tablet to kill the pain. On the other hand, another man with a headache has MRI and CTS scans ….etc. The Almighty in the first example has saved the man from the trouble; this is the meaning of the passive provision which goes unnoticed. In all, you pay a charity to the poor but repel harm off you.

( وَاللَّهُ بِمَا تَعْمَلُونَ بَصِيرٌ … ) (…And Allah, of what you do, is Seeing): Allah (swt) sees everything.

[1] Hadith 2140, Chapter: the hearts are between two Fingers of Allah’s Fingers, Al-Qadar Vol, Sunan At-Tirmidhi

[2] Hadith no. 18, Ibrahim Bin Abi Abla, Musnad Ash-Shamiyeen

Harm and reminder undo the effect of a charity because Islam is about spreading the good even with a good word. This money that you spent should not be a reason to harm others.

(… كَالَّذِي يُنفِقُ مَالَهُ رِئَاءَ النَّاسِ وَلَا يُؤْمِنُ بِاللَّهِ وَالْيَوْمِ الْآخِرِ …) (…as does one who spends his wealth [only] to be seen by the people and does not believe in Allah and the Last Day …): This is an example given by Allah (swt) about people who remind and harm when they spend. Everyone knows whether they spend out of hypocrisy or belief in Allah (swt) as well as the Doomsday. The afterlife is mentioned here because this issue is not only related to this world but also the reckoning in the day of judgment. When you od charity out of your money to be known in society, go and get your reward from the people you spend on because you’ve undone your charity. The end of charity is to get the reward from Allah (swt). Then, there is no fear upon you nor about your children; you’re neither sad in the afterlife nor worried about your progeny in this world. The Almighty assures that when you do it in his way. Allah (swt) is so self-sufficient and is needless of having an associate.

“Shaddad Bin Aws (may Allah be pleased with him) narrated that he once was with Prophet Muhammad (saws) and saw that the Prophet was concerned (manifested by his face), so he wondered: ‘O’ Messenger of Allah, your face shows you’re concerned, what is the matter?’ ‘something I fear most about my nation after me.’ ‘what is it?’ Shaddad asked. ‘associating others with Allah and hidden desires.’ ‘O’ Messenger, will your nation associate other with Allah after you?’ Shaddad inquired, and the Prophet replied, ‘O’ Shaddad, they will not worship the sun, the moon, statues or idols but have their deeds to be seen by people[1].”

This is what’s known as a ‘concealed polytheism’ as stated in the Holy Quran:

(… يَا أَيُّهَا الَّذِينَ آمَنُوا لَا تُبْطِلُوا صَدَقَاتِكُم بِالْمَنِّ وَالْأَذَىٰ كَالَّذِي يُنفِقُ مَالَهُ رِئَاءَ النَّاسِ ) (O you who have believed, do not invalidate your charities with reminders or injury as does one who spends his wealth [only] to be seen by the people …): Because the one who spends to be seen by people doesn’t believe in Allah (swt). Nonetheless, even when you deal with the Almighty, your soul may weaken so you remind of or speak about what you have given. That’s why charity in secrecy is better when you fear hypocrisy.

Again, the basic elements of faith are: to believe in Allah (swt) at first and then to believe in the Afterlife, which is very important.

(… فَمَثَلُهُ كَمَثَلِ صَفْوَانٍ عَلَيْهِ تُرَابٌ …) (…His example is like that of a [large] smooth stone upon which is dust …): i.e. big smooth stone.

(… فَأَصَابَهُ وَابِلٌ …) (…hit by a downpour …): Meaning the heavy rain.

(… فَتَرَكَهُ صَلْدًا …) (…That leaves it bare …): Meaning the clear of dust because heavy rainfall clears and makes it smooth. So, it’s as if a charitable person did nothing; Allah (swt) says:

 {وَقَدِمْنَا إِلَىٰ مَا عَمِلُوا مِنْ عَمَلٍ فَجَعَلْنَاهُ هَبَاءً مَّنثُورًا}

(And We will regard what they have done of deeds and make them as dust dispersed.) (Al-Furqaan: 23)

This is what’s meant by the example here: you spend and lose in all ways; you lose money, the one you spend on, and undo the charity.

(… لَّا يَقْدِرُونَ عَلَىٰ شَيْءٍ مِّمَّا كَسَبُوا …) (…They are unable [to keep] anything of what they have earned …): What they earn, use and put in the wrong place is never fruitful.

( وَاللَّهُ لَا يَهْدِي الْقَوْمَ الْكَافِرِينَ … ) (…And Allah does not guide the disbelieving people): Why so? Because they deny and disbelieve in Allah’s verses.

[1] Hadith no. 7940, Vol. 4, P. 366, Al-Mustadrak Ala As-Sahihayn by Al-Hakem.

(… قَوْلٌ مَّعْرُوفٌ ) (Kind speech …): A good word is much better than charity followed by harm if you give the needy a charity and follow it by harm and reminder. That’s why Prophet Muhammad (saws) said:

“Guard yourself against the fire of Hell even with only with half a date; and if you cannot afford even that, you should at least say a good word[1].”

So M’aruf (the good) is the opposite of Munkar (the evil) because good is what people are familiar with and accustomed to, whereas evil is what the human soul denies. Moreover, A good word might be like a medicine treating people and is better than a charity followed by harm and reminder.

(… وَمَغْفِرَةٌ …) (…and forgiveness …): What’s the relevance of forgiveness here? Islam spreads values. This means that even good words or forgiveness are good deeds.

 {أَلَا تُحِبُّونَ أَن يَغْفِرَ اللَّهُ لَكُمْ ۗ وَاللَّهُ غَفُورٌ رَّحِيمٌ}

(Would you not like that Allah should forgive you?) (An-Noor: 22)

(… وَاللَّهُ غَنِيٌّ …) (…And Allah is Free of need …): The Almighty is free of need. He asks you to spend on his creatures, and He is the one who created and called everyone. So, He needs no one, and then, you deal with the One who is free of need. Prophet Muhammad said:

“spend it, Bilal, and don’t fear poverty from the lord of the throne[2].”

( حَلِيمٌ … ) (…Forbearing): Means that Allah (swt) gives respite but never neglects.

[1] Hadith no. 5677, The Book of Good Manners -(Al-Adab), Sahih al-Bukhari.

[2] Hadith no. Abdullah Bin Masoud Al-Hathli, Ain Vol. Al-Mu’jam Al-Kabeer, At-Tabarani

There is one condition to get the example applied in reality: not to make spending followed by reminding of it and other injury.

(… ثُمَّ لَا يُتْبِعُونَ مَا أَنفَقُوا مَنًّا وَلَا أَذًى …) (…then do not follow up what they have spent with reminders [of it] or [other] injury …): He (swt) didn’t say (and they don’t follow up…). Had it been written by a human, it could have been worded this way. So, why do we have (then) here?

It indicates relaxation, as you may not remind of your spending immediately; you do it after some time. That’s why we have (…then do not follow up what they have spent with reminders [of it] or [other] injury…) here. Therefore, those who spend their money in the way of Allah (swt) mustn’t follow up what they spend with reminders and injury so that such spending is accepted. Leave it to Allah (swt) as long as you do it in His way. Why has Allah made such condition? Because at the moment of spending, a human being is in a status of faith; then, such status may change; and it becomes possible that they remind and cause injury with their words and because of such spending. That’s why Allah (swt) wants to fortify the wealth and giving by making such spending in His way par excellence. Whoever spends and follows it up with reminders incurs two losses: The first is that he loses the money he gives to the poor; and the second one is that they turn the poor into foes by reminding them of what has been spent on or given to them. So, you lose twice, money and to whom you give money instead of handling a social issue.

(… لَّهُمْ أَجْرُهُمْ عِندَ رَبِّهِمْ …) (…will have their reward with their Lord): As a matter of fact, the one who spends and reminds of that has in mind the helpless to whom he gives but not the Lord of that helpless person. Had such person kept the Lord in his mind, he wouldn’t have reminded or insulted. As a matter of a human rule, you get paid by whoever you work for: a civil servant gets salary from the state; a doctor charges the patient for treatment; … etc. You get paid by whoever you work for. As such, you work for Allah (swt) when you spend in His way: why do you remind of that, then? Asked for your reward from the One you work for. That’s why Allah (swt) said: (…will have their reward with their Lord,) towards the end of the verse, i.e. the reward is by Allah (swt).

( وَلَا خَوْفٌ عَلَيْهِمْ وَلَا هُمْ يَحْزَنُونَ … ) (…and there will be no fear concerning them, nor will they grieve): So, they never fear the consequences of spending or shortage of money. As such, they never feel concerned on a weak progeny left behind or the future of their dependents. This is true because they have dealt with Allah (swt) who will reward them. Therefore, do whatever Allah (swt) has ordered, good deeds, if you want not to be concerned about the future of a son or an heir. The proof on the same is what Allah (swt) says:

 {وَكَانَ أَبُوهُمَا صَالِحًا فَأَرَادَ رَبُّكَ أَن يَبْلُغَا أَشُدَّهُمَا وَيَسْتَخْرِجَا كَنزَهُمَا رَحْمَةً مِّن رَّبِّكَ}

(and their father had been righteous. So your Lord intended that they reach maturity and extract their treasure, as a mercy from your Lord.) (Al-Kahf: 82)

Shortage of money won’t be a concern for them. nor will they grieve in the afterlife because they’ve dealt by the true parameters. There are different parameters. For example, there is the one through which you see things momentarily; and another one through which you see the eternal time, i.e. your life and the afterlife as such. So, for the one who deals with Allah (swt) there won’t be fear concerning them, nor will they grieve.

The verses before are about giving life to the dead. I have mentioned earlier that the Quran can never be by a human being because any book written by a human being would have unity or a sequence of topics pursuant to the human mind. The Quran, however, has unity and sequence pursuant to the divine will rather than the human mind. This is what makes a difference. What would be the link between spending and the stinginess of one’s soul on one hand and the previous topic, on the other hand? The previous topic is a piece of dialogue between Abraham (PBUH) and Nimrod. It was a Quranic parable about Abraham. Anyhow, Quranic parables are not like human stories; they are meant for the moral out of them.

 {لَقَدْ كَانَ فِي قَصَصِهِمْ عِبْرَةٌ لِّأُولِي الْأَلْبَابِ}

(There was certainly in their stories a lesson for those of understanding.) (Yusuf: 111)

So, it’s a lesson and moral that goes throughout time and through place; the unity of topics, pursuant to the divine will, is the unity of faith obligations and treatment of human soul impurities. As a human being, you write on a topic and divide it into chapters like: the Suras of Ibrahim, Yusuf, Muhammad, Hood, Yunus, Musa, Isa … an so on. Then, you may have other sections on: Zakat, Haj, Jihad, Spending, kindness to parents, ethics … etc. Thus, you sort topics according to the headlines. On the other hand, the rhetorical inimitability of the Quran is there. The Quran is the sayings of the Lord of humanity to humans, tackling the human soul in all aspects and topics. A human mind can’t find a unity of topics which is there according to the divine will. A parable on giving life to the dead with a dialogue between Abraham and Nimrod is there. After that, the Quran tackles the issues of spending and the stinginess of the soul. The unity of faith is solid. So, you may ask: what’s the relation between the former and the latter? It’s a matter of fact that you, as a human being, is reading the sayings of the Lord of humanity, Who is tackling all thought. Mental, moral and value maladies of humans.

(… مَّثَلُ الَّذِينَ يُنفِقُونَ أَمْوَالَهُمْ فِي سَبِيلِ اللَّهِ كَمَثَلِ حَبَّةٍ أَنبَتَتْ سَبْعَ سَنَابِلَ فِي كُلِّ سُنبُلَةٍ مِّائَةُ حَبَّةٍ ) (The example of those who spend their wealth in the way of Allah is like a seed [of grain] which grows seven spikes; in each spike is a hundred grains …): The issue tackled here is related to the stinginess of one’s soul. Allah (swt) always gives us examples so that the required obligation is understood by the human mind. You’re required to spend, and spending is different from Zakat, which is mandatory and one of the pillars of Islam.

The talk here is about spending and the stinginess of the soul in general. There is a sequence of verses that highlights all aspects of such topic. Allah (swt) gives an example saying: (The example of those who spend their wealth in the way of Allah) It’s a condition that the spending is made in the way of Allah (swt); and whatever is good is in the way of Allah (swt) : treating a patient, supporting a poor person, helping an orphan, saving a debtor, paying a debt, feeding a hungry person … all are in the way of Allah (swt). Besides, whatever related to public interest is in the way of Allah. Nevertheless, it’s not considered as spending when someone spends their money in the way of Satan i.e. to harm people and spread vices and deadly sins. Spending in the way of Allah is the absolute good doing for others.

Now, what’s the relation between spending and the seed? Imagine that you take a seed from the wheat you have and lay it on the soil (…a seed [of grain] which grows…)  Such seed won’t grow if I don’t plant it in the soil, will it? I only harvest the yield after I planted the seed. The single seed is seven hundredfold after I harvest seven spikes with hundred seeds in each of them.

( وَاللَّهُ يُضَاعِفُ لِمَن يَشَاءُ ۗ وَاللَّهُ وَاسِعٌ عَلِيمٌ … ) (…And Allah multiplies [His reward] for whom He wills. And Allah is all-Encompassing and Knowing): What do you get out of such example? Allah wants to teach you a lesson with respect to the stinginess of the soul: don’t bother yourself if your money decreases because you spend in the way of Allah for good deeds like taking care of orphans, the poor, the needy, the helpless, the wanderers, the ill and doing good to others and the society. Your money will eb seven hundredfold. Allah (swt) wanted to elaborate this for you because you think that your money has become less when you spend a pound, for example. So, how come you spend a pound, and it becomes seven hundred pounds instead? You make the wheat less by the seed you plant which, in turn grows seven spikes with hundred seeds in each of them. Therefore, the seed has become seven hundred seeds. What’s the idea behind such an example? It’s as if Allah (swt) is telling you: you see the soil which I created and in which you plant a seed and get seven hundred seeds in return. Am I not able to give you seven hundredfold if you spend in my way? The soil I created has given so; how about the creator then? Do you trust the soil more than you trust its Lord? Why have you lost one seed by planting it in the soil? It’s because you truly believe that the soil will give you back seven hundred seeds out of that seed. Allah (swt), however, gives you many folds as His bestowal is never limited to seven hundredfold which is used to exemplify. Allah (swt) has used such an example to handle the stinginess of the human soul and made it desires what’s in the hands of Allah (swt) rather than what’s in the hands of His creatures.

It’s still the same topic. Many people read in this verse that Abraham (PBUH) asked: “show me how You give life to the dead” and wonder: “Had Abraham had doubts?”

The answer is no, for sure. Let’s consider how precise is the Quran:

(… وَإِذْ قَالَ إِبْرَاهِيمُ رَبِّ أَرِنِي كَيْفَ تُحْيِي الْمَوْتَىٰ ) (Abraham said, “My Lord, show me how You give life to the dead.”…): Abraham (PBUH) had a firm belief that Allah (swt) gives life to the dead. However, it’s like when you ask a mason: “how have you built such a vast palace?” You’re sure about the existence of such palace as you can see it before your eyes. Still, you request the mason to tell you how it’s built and how he’s put concrete cement to make pillars and every part together till the building is done. To sum it up, you see the palace and believe that it exists but you ask about how it’s built. Likewise, Abraham (PBUH) asked about how the dead are brought to life since he has some vision of the process. Moreover, Abraham (PBUH) confirmed this thing by saying:

(… قَالَ بَلَىٰ وَلَٰكِن لِّيَطْمَئِنَّ قَلْبِي …) (…“Yes, but [I ask] only that my heart may be satisfied.”…): This is the meaning; he wants to assure himself about the vision he has about bringing the dead back to life by saying: (…show me how You give life to the dead.”) Otherwise, the verse could have been worded as: (And Abraham said “My Lord, show me if You give life to the dead?) He never doubts that Allah (swt) can give life to the dead but asked about how it’s done.

(… قَالَ فَخُذْ أَرْبَعَةً مِّنَ الطَّيْرِ فَصُرْهُنَّ إِلَيْكَ …) (…Allah] said, “Take four birds and commit them to yourself …): The meaning here is: bring four birds and put them in front of you.

(… ثُمَّ اجْعَلْ عَلَىٰ كُلِّ جَبَلٍ مِّنْهُنَّ جُزْءًا …) (…Then [after slaughtering them] put on each hill a portion of them …): Cut them into pieces and place a piece on each hill. This is how Allah (swt) wanted to show him how He brings life to the dead.

(… ثُمَّ ادْعُهُنَّ يَأْتِينَكَ سَعْيًا …) (…then call them – they will come [flying] to you in haste …): You call them, and they come in haste, not merely flying. Why didn’t Allah (swt) say: “you bring life to them”? it’s because giving life and causing death are only in the hands of Allah (swt). Even Jesus (PBUH) who was bestowed miracles by Allah (swt) said:

{ وَأُحْيِي الْمَوْتَىٰ بِإِذْنِ اللَّهِ}

(and I give life to the dead – by permission of Allah.) (Ali-Imran: 49)

So, he used to give life to the dead only by permission and order of Allah (swt). In the story of Abraham (PBUH), Allah (swt) made him able to speak to the birds only so that those birds would understand what Abraham (PBUH) said and came in haste to him. They didn’t merely fly; they came in haste so that Abrahm never got confused between them and other birds. In all, Allah the Almighty granted Abraham the ability to call the birds which could understand him and come in haste obeying Abraham (PBUH).

( وَاعْلَمْ أَنَّ اللَّهَ عَزِيزٌ حَكِيمٌ … ) (…And know that Allah is Exalted in Might and Wise.”…): The Mighty is unbeatable and can do without the worship of His creatures. In most cases, the adjective “Mighty” comes along with “Wise,” why so? When Allah (swt) orders, He orders with His Might. For example, when Satan (Iblees) asked Allah (swt) to give him time to mislead the Children of Adam, which attribute did he use? Iblees said:

 {قَالَ فَبِعِزَّتِكَ لَأُغْوِيَنَّهُمْ أَجْمَعِينَ}

(By your might, I will surely mislead them all.) (Saad: 82)

It means by your doing without the worship of your creatures as you’re never affected whether they obey or disobey you. Iblees spoke in terms of “Might.” Allah (swt) says in a Hadith Qudsi:

“O My servants, were the first of you and the last of you, the human of you and the jinn of you to be as pious as the most pious heart of any one man of you, that would not increase My kingdom in anything. O My servants, were the first of you and the last of you, the human of you and the jinn of you to be as wicked as the most wicked heart of any one man of you, that would not decrease My kingdom in anything.[1]”

As for “Wise,” all things and affairs are run by Allah’s wisdom. 

[1] Hadith no. 2577, Sahih Muslim

Have you, Muhammad, not considered the one who argued with Abraham about his Lord, or the one who passed by a township?

(… قَرْيَةٍ …) (…township…): A township is a place with the residences of a group of people.

The question here is who’s the one who passed the township which had fallen into ruins? Most scholars said that he was Uzair, who was one of the prophets of the Children of Israel after Moses (PBUH). Anyhow, the Quran hasn’t elaborated if that was Uzair or another person; so we leave this aspect and come to the aspect we want.

(… قَالَ أَنَّىٰ يُحْيِي هَٰذِهِ اللَّهُ بَعْدَ مَوْتِهَا …) (…He said, “How will Allah bring this to life after its death?”…): It’s the same issue of life and death. The verse before it reads: (Have you not considered the one who argued with Abraham about his Lord [merely] because Allah had given him kingship? When Abraham said, “My Lord is the one who gives life and causes death,”) and here is the same issue raised: have you, Muhammad considered the one who passed by a township which had fallen into ruin? Everybody in this township is dead; the ceilings are down to the ground; and there’s no life there at all. The one who passed by that township wondered. He never questioned Allah’s (swt) ability to give life and cause death; he rather wondered how Allah would bring it to life? 

(… فَأَمَاتَهُ اللَّهُ مِائَةَ …) (…So Allah caused him to die for a hundred years …): Allah (swt) said “die” and caused him to die for a hundred years after which Allal (swt) resurrected him. So, he remained dead for a hundred years to get an answer on how the dead are brought back to life.

(… ثُمَّ بَعَثَهُ …) (…then He revived him …): Allah (swt) brought him back to life after he had been dead for a hundred years.

(… قَالَ كَمْ لَبِثْتَ …) (…He said, “How long have you remained?”…): Here is a miracle meant to be a lesson taught to humanity. He was resurrected a hundred years later, and this is an evidence on resurrection as in the story of “the cow”:

{ فَقُلْنَا اضْرِبُوهُ بِبَعْضِهَا ۚ كَذَٰلِكَ يُحْيِي اللَّهُ الْمَوْتَىٰ وَيُرِيكُمْ آيَاتِهِ لَعَلَّكُمْ تَعْقِلُونَ}

(So, We said, “Strike the slain man with part of it.” Thus does Allah bring the dead to life, and He shows you His signs that you might reason.) (Al-Baqara: 73)

There were plenty of miracles revealed to prophets, particularly the prophets of the Children of Israel. Anyway, the man was revived after a hundred years by Allah (swt), Who asked him: “how long have you stayed?” Some questions are raised such as: Had Allah (swt) talked to him directly? Had someone told him so? Or had the angels spoken to him? Allah (swt) didn’t elaborate. So, we stop only at what Allah (swt) wants us to know.

(… قَالَ لَبِثْتُ يَوْمًا أَوْ بَعْضَ يَوْمٍ …) (…The man said, “I have remained a day or part of a day.”…): The man told the truth here because he looked at his body and food and found them without any changed. His hair never turned grey; his nails never got longer; and his figure remained the same. Therefore, he said he had slept for a day or part of a day. This is how he thought.

(… قَالَ بَل لَّبِثْتَ مِائَةَ عَامٍ …) (…He said, “Rather, you have remained one hundred years …): You have to consider two facts here:

1-    (Look at your food and your drink; it has not changed with time.) They had never changed, and it’s a proof that his answer was correct: he slept for a day or part of a day.

2-    (And look at your donkey;) The donkey is a sign that he slept for a hundred years. The donkey wasn’t only dead but its flesh had totally decayed, and its bones were scattered.

There are two important points then. The food and drink didn’t change or weren’t spoiled. They remained unchanged even after a hundred years contrary to the normal course. This is such a miracle by Allah (swt). The second point, however, is that the donkey decayed after a hundred years as normal.

(… وَانظُرْ إِلَىٰ حِمَارِكَ وَلِنَجْعَلَكَ آيَةً لِّلنَّاسِ ۖ وَانظُرْ إِلَى الْعِظَامِ كَيْفَ نُنشِزُهَا ثُمَّ نَكْسُوهَا لَحْمًا) (…And look at the bones [of this donkey] – how We raise them and then We cover them with flesh.”…): The man was looking while the bones of the donkey were raised and brought together then covered with flesh by Allah (swt).

( فَلَمَّا تَبَيَّنَ لَهُ قَالَ أَعْلَمُ أَنَّ اللَّهَ عَلَىٰ كُلِّ شَيْءٍ قَدِيرٌ … ) (And when it became clear to him, he said, “I know that Allah is over all things competent.”…): He was aware that Allah (swt) is over all things competent. Yet, the knowledge here had become a knowledge of certainty along with the eye of certainty. In other words, the knowledge of certainty turned to the eye of certainty as he saw how Allah brought the donkey to life after death. We say that there are three levels:

– The knowledge of certainty,

– The eye of certainty, and

– The true certainty.

Why it is such an immediate move to issues related to life and death. If we have a look back at the verses talking about Saul and Goliath and the checking of Allah (swt):

 

 {وَلَوْلَا دَفْعُ اللَّهِ النَّاسَ بَعْضَهُم بِبَعْضٍ لَّفَسَدَتِ الْأَرْضُ}

(And if it were not for Allah checking [some] people by means of others, the earth would have been corrupted.) (Al-Baqara: 251)

All such verses and issued were revealed to the messengers and clarified. Still, there is one main issue that prevents the people of a messenger to be guided, that’s the issue of life and death, which is still a hot topic today and would remain till Allah (swt) inherits earth and whoever is on it. This is due to a single reason that no one could have ever, and will never, reject death. Moreover, nobody is able to know the nature or essence of death nor control it in terms of time or place. All discoveries, knowledge, wars, or whatever took, is taking or will take place on Earth is due to one reason: clinging to life. Why some countries have hegemony over other countries? why do some countries occupy others? Why do some people kill other people? It’s only for one reason: to possess life and have control over it. And those two things are in the hands of Allah (swt) only. No one could have repelled the angel of death who comes to everyone: the young and the old, the healthy and the ill, the strong and the weak, the ruler and the subject, … all with no exception:

{ كلُّ مَنْ عَلَيْهَا فَانٍ * وَيَبْقَىٰ وَجْهُ رَبِّكَ ذُو الْجَلَالِ وَالْإِكْرَامِ}

(Everyone upon the earth will perish % And there will remain the Face of your Lord, Owner of Majesty and Honor.) (Al-Rahman: 26-27)

In addition, there used to be one question raised before the calls of all prophets:

 {قَالُوا أَإِذَا مِتْنَا وَكُنَّا تُرَابًا وَعِظَامًا أَإِنَّا لَمَبْعُوثُونَ }

(They said, “When we have died and become dust and bones, are we indeed to be resurrected?) (Al-Muminoon: 82)

Death and resurrection had always been the topic of all controversies among the prophets and the people to whom they were sent to guide.

(… أَلَمْ تَرَ ) (Have you not considered …): Prophet Muhammad (saws) neither saw Abraham nor witnessed such discussion and argument. It’s worth to mention that all religions revealed by Allah (swt) were characterized by mindfulness, reason, dialogue, and provoking evidence rather than tyranny and compulsion. after Allah (swt) says: (There shall be no compulsion in [acceptance of] the religion.) comes a verse about one of the most tyrannical kings on the face of earth, Nimrod. Allah (swt) didn’t state who the king was but mentioned Abraham. Allah (swt) doesn’t name people in the Quranic stories as He doesn’t want to immortalize the event, people, story or time. He wants to immortalize the moral of the story. The elements of the Quranic story ae different from those of the human story that are related to people, events, time and place. Meanwhile, the Quranic story has one main pillar: the moral or the universal rule of the story that, in turn, happened and would happen at every age. The proof of the same is that we’re talking about such arguments and dialogues depicted by the Quran to Prophet Muhammad (saws) hundreds of centuries ago. The means of communication for historical events is hearing the stories told: have you not heard? Have you not seen? Seeing is more credible than hearing of course. The question “where?” isn’t raised as long as you’ve seen. So, the eye and the ear are functioning when you either witness the story or hear about it from a credible source. The creator of the senses is more credible than the senses themselves, and you move from hearing to a clearer stage than seeing when the story is told by Him. That’s why He tells Prophet Muhmmad (saws): “Haven’t you considered?” The Prophet saw neither Abraham nor Nimrod; nor heard he of their story. Nonetheless, what Allah (swt) tells is more credible than what he witnesses.

(… إِلَى الَّذِي حَاجَّ إِبْرَاهِيمَ فِي رَبِّهِ أَنْ آتَاهُ اللَّهُ الْمُلْكَ …) (…the one who argued with Abraham about his Lord [merely] because Allah had given him kingship? …): argued: from argument, discussion between two persons. Had a person written the Quran, they couldn’t have told the story of Abraham and Nimrod with such couple of words. He (swt) didn’t say he was a king or named Nimrod but (…the one who argued with Abraham) instead. He didn’t say: as he’s a king, a human or Nimrod… never, but (about his Lord [merely] because Allah had given him kingship?) instead. Such sentence can never be produced by a human being. What made Nimrod argue about the divinity of Allah (swt) is that he had been given the kingship by Allah (swt), and that’s why he transgressed. Allah (swt) didn’t name Nimrod since names don’t matter. It’s rather the fact that anybody gets kingship or fortune transgresses:

{ كَلَّا إِنَّ الْإِنسَانَ لَيَطْغَىٰ *أَن رَّآهُ اسْتَغْنَىٰ}

(No! [But] indeed, man transgresses % Because he sees himself self-sufficient.) (Al-Alaq: 6-7)

Will a person living in a hut in devastating poverty transgress? Or the one who transgresses is who has fortune, wealth and palaces? This is the key to transgression, as such a person thinks he can buy all people and do whatever he wants. However, no one does what he wants but Allah (swt), the One. Back to the argument we have; Nimrod, who had been given the kingship by Allah, transgressed and defied the divinity of Allah (swt) instead of worshiping Him.

(… إِذْ قَالَ إِبْرَاهِيمُ رَبِّيَ الَّذِي يُحْيِي وَيُمِيتُ …) (…When Abraham said, “My Lord is the one who gives life and causes death …): The Quran has left something to the reader’s mind. “Who’s your god,” the transgressing man asked Abraham. Such a story has not much of details since it’s not by humans. The Quranic context, in turn, focuses on the moral of the story to immortalize. “Who’s your god,” Nimrod asked Abraham. “My god is the one who gives life and causes death,” said Abraham. Why do we have such a question and an answer? It’s because Abraham, like all humans, knows that life and death are in the hands of Allah (swt) and never in the hands of humans. That’s why he supported his argument with the most important point: (“My Lord is the one who gives life and causes death,”) What was Nimrod’s response then?

(… قَالَ أَنَا أُحْيِي وَأُمِيتُ …) (…he said, “I give life and cause death …): This is his point of view. So, he brought two prisoners and said: “I ordered one to be killed, and thus, caused his death. Then, I ordered the other one to be released giving him life. Abraham didn’t chop the logic here. The only one who can give life and causes death is Allah (swt). To give life is to create out of scratches. Yet, Nimrod thought that he could have given life if he kept the prisoner alive or caused death when he ordered the other one to be killed. There is a difference between death and killing despite having one common thing, that’s the soul leaves the body. Still, there is a difference. Allah (swt) says:

  {وَمَا مُحَمَّدٌ إِلَّا رَسُولٌ قَدْ خَلَتْ مِن قَبْلِهِ الرُّسُلُ ۚ أَفَإِن مَّاتَ أَوْ قُتِلَ انقَلَبْتُمْ عَلَىٰ أَعْقَابِكُمْ ۚ}

(Muhammad is not but a messenger. [Other] messengers have passed on before him. So if he was to die or be killed, would you turn back on your heels [to unbelief]?.) (Ali-Imran: 144)

Death is one thing and killing is another, no doubt. Killing is destroying the structure that contains the soul, which dwells in a certain structure and leaves it when it’s damaged or destroyed. Death, on the other hand, has no reason, occurs when the soul leaves the body, and is followed by the decay of the structure:

You die by sword or other                     All lead to death no other

Everything dies with a single word {be} or die, so they die without being poisoned, killed, thrown or shot. This is death. That’s why Abraham didn’t chop the logic with Nimrod but rather challenged him with something he couldn’t attribute to himself:

(… قَالَ إِبْرَاهِيمُ فَإِنَّ اللَّهَ يَأْتِي بِالشَّمْسِ مِنَ الْمَشْرِقِ فَأْتِ بِهَا مِنَ الْمَغْرِبِ فَبُهِتَ الَّذِي كَفَرَ  …) (…Abraham said, “Indeed, Allah brings up the sun from the east, so bring it up from the west.” So the disbeliever was overwhelmed [by astonishment],…): Nimrod was overwhelmed by astonishment when he faced something he could never attribute to himself. This is such a universal rule that neither Nimrod nor any other person can attribute to himself. Nimrod couldn’t also claim that he can give life or cause death, yet, he argued and played tricks with respect to the death and life issue.   

( وَاللَّهُ لَا يَهْدِي الْقَوْمَ الظَّالِمِينَ … ) (and Allah does not guide the wrongdoing people …): There are many verses:

 {وَاللَّهُ لَا يَهْدِي الْقَوْمَ الْفَاسِقِينَ}

(and Allah does not guide the defiantly disobedient people..) (Al-Maaida: 108)

{ وَاللَّهُ لَا يَهْدِي الْقَوْمَ الْكَافِرِينَ}

(And Allah does not guide the disbelieving people.) (Al-Baqara: 264)

What’s the fault of the disobedient and the wrongdoing since Allah (swt) doesn’t guide them?” someone may inquire. Allah (swt) responds with a fixed rule:

( وَاللَّهُ لَا يَهْدِي الْقَوْمَ الظَّالِمِينَ … ) (and Allah does not guide the wrongdoing people …): Allah (swt) doesn’t guide whoever does wrong. Don’t do wrong so that Allah (swt) guides you. Guidance can be for the wrongdoers, the disobedient, and disbelievers.

(… اللَّهُ وَلِيُّ الَّذِينَ آمَنُوا ) (Allah is the ally of those who believe …): Allah (swt) will be the ally of anyone who truly believes in Him grasps the most trustworthy handhold. You sleep in tranquility; you be assured about everything in the universe when Allah (swt) says that he is the ally of the believers. Everything in the universe is under the control of Allah (swt). Thus, Allah (swt) will be the ally of whoever grasps the most trustworthy handhold. Excellent is the protector, and Excellent is the helper.

(… يُخْرِجُهُم مِّنَ الظُّلُمَاتِ إِلَى النُّورِ …) (…He brings them out from darknesses into the light …): “darkenesses” is the plural of “darkness” and the “light” is singular. He didn’t say: “to the lights.” Why didn’t he say: “he brings them out of darkness int the light?” Or “out of the darknesses into the lights.” Just pay attention to the precise Quranic wording, a plural and a singular together. There are multiple darknesses and one light: the light of faith. Polytheism, ignorance, injustice, sins, … etc. are all darknesses and not merely one. The sources of the evil are many, whereas the source of the good is one: Allah (swt). Thus, He brings them out from the darknesses into the light, not from the darkness into the lights:

 اللَّهُ نُورُ السَّمَاوَاتِ وَالْأَرْضِ ۚ مَثَلُ نُورِهِ كَمِشْكَاةٍ فِيهَا مِصْبَاحٌ ۖ الْمِصْبَاحُ فِي زُجَاجَةٍ ۖ الزُّجَاجَةُ كَأَنَّهَا كَوْكَبٌ دُرِّيٌّ يُوقَدُ مِن شَجَرَةٍ مُّبَارَكَةٍ زَيْتُونَةٍ لَّا شَرْقِيَّةٍ وَلَا غَرْبِيَّةٍ يَكَادُ زَيْتُهَا يُضِيءُ وَلَوْ لَمْ تَمْسَسْهُ نَارٌ ۚ نُّورٌ عَلَىٰ نُورٍ ۗ يَهْدِي اللَّهُ لِنُورِهِ مَن يَشَاءُ ۚ وَيَضْرِبُ اللَّهُ الْأَمْثَالَ لِلنَّاسِ ۗ وَاللَّهُ بِكُلِّ شَيْءٍ عَلِيمٌ

(Allah is the Light of the heavens and the earth. The example of His light is like a niche within which is a lamp, the lamp is within glass, the glass as if it were a pearly [white] star lit from [the oil of] a blessed olive tree, neither of the east nor of the west, whose oil would almost glow even if untouched by fire. Light upon light. Allah guides to His light whom He wills. And Allah presents examples for the people, and Allah is Knowing of all things.) (An-Noor: 35)

the name of this Sura is (An-Noor) which means “the light” not “the lights.”

(… وَالَّذِينَ كَفَرُوا أَوْلِيَاؤُهُمُ الطَّاغُوتُ…) (…And those who disbelieve – their allies are Taghut …): Their allies are the tyrants, the bad, and the devils. There is no single devil; devils are many: there are human devils and the Fairy devils. That’s why they are the allies of the disbelievers bringing them out of the light of faith into the darknesses of polytheism, ignorance, corruption, darkness … etc.

After all such great attributes of Allah (swt) are mentioned in the Kursi verse comes the most important verse in terms of the Islamic doctrine: It’s with this verse that we respond to Takfiris as well as all terrorist groups which use violence and arms to call for Islam. The path for calling for Islam is determined by Allah (swt) who says:

 {ادْعُ إِلَىٰ سَبِيلِ رَبِّكَ بِالْحِكْمَةِ وَالْمَوْعِظَةِ الْحَسَنَةِ ۖ وَجَادِلْهُم بِالَّتِي هِيَ أَحْسَنُ}

(Invite to the way of your Lord with wisdom and good instruction) (An-Nahl: 125)

Why is this the path for calling for Islam? It’s because belief can’t be forced upon anyone. When you truly believe in any theory or doctrine, you call for it but never force people to believe in it. Forcing people to believe in it means that you have doubts in your belief. That’s why there is no compulsion in the religion.

(… لَا إِكْرَاهَ فِي الدِّينِ  ) (There shall be no compulsion in [acceptance of] the religion.…): And you’re free to believe or not to believe. Allah (swt) says:

 {فَمَن شَاءَ فَلْيُؤْمِن وَمَن شَاءَ فَلْيَكْفُرْ}

(whoever wills – let him believe; and whoever wills – let him disbelieve) (Al-Kahf: 29)

{ وَلَوْ شَاءَ رَبُّكَ لَآمَنَ مَن فِي الْأَرْضِ كُلُّهُمْ جَمِيعًا ۚ أَفَأَنتَ تُكْرِهُ النَّاسَ حَتَّىٰ يَكُونُوا مُؤْمِنِينَ}

(And had your Lord willed, those on earth would have believed – all of them entirely. Then, [O Muhammad], would you compel the people in order that they become believers?) (Yunus: 99)

Had Allah (swt) willed, All people would have been believers, obeying Allah (swt), like the angels. Allah (swt), then, wants religion to be chosen rather than being forced or compelled. Choice is the base for Islam as a belief:

 {فَذَكِّرْ إِنَّمَا أَنتَ مُذَكِّرٌ * لَّسْتَ عَلَيْهِم بِمُصَيْطِرٍ}

(So remind, [O Muhammad]; you are only a reminder. % You are not over them a controller.) (Al-Ghaashiya: 21-22)

This is well-known to us all. Yet, why do we focus on the doctrine? Because the core of extremist, terrorist and Takfiri groups is the use arms, violence and terror to impose the faith and religion requirements on people. This has never been the case. The strongest evidence on the same is that Islamic conquests led by the companions of Prophet Muhammad (saws) had left people with their faith and art their churches and temples. They were never forced to convert to Islam. When such people claim that we have forced people to convert to Islam by sword, they forget that half of the “call for Islam” period was when Muslims couldn’t protect themselves. They were too weak to take swords up against others. There were tortured, tyrannized and homeless. For example. Bilal (may Allah be pleased with him) was trailed along on the sand. This how the companions of the Prophet were tortured. So, how would they compel religion? How would someone force someone else when they are weak? This period is part of the call for Islam, and nobody can deny that it was a period of weakness in Mecca. So, how would Islam be spread by force? This is a mere deceit and falsification of Islam and Muslim and Arab history meant to defame Islam as terrorism by Islam’s enemies in the west and the Zionists as such, who also claimed that Islam is forcing people to convert to. Nonetheless, two important points should be differentiated here:

–      There is no compulsion in the acceptance of religion, and you’re free to convert to Islam or not. All Quranic verses support the outright text we are interpreting (There shall be no compulsion in [acceptance of] the religion.) What’s meant is that people have the freedom of belief and can’t be forced to believe in our beliefs. No one is forced to convert.

–      However, you have to fulfill all what’s required to abide by under the religion. It’s prohibited to lie, for example, and you mustn’t lie, therefore. You mustn’t lie, backbite, kill, steal, fornicate, have liquor, or commit deadly sins. On the contrary, you must pray, fast, pay Zakat, go for Haj pilgrimage. Things are either Halal (lawful) or Haram (unlawful) under the religion. This is what required by the religion: to do or not to do, but the religion itself. In all, you’re free to convert or not:

 {فَمَن شَاءَ فَلْيُؤْمِن وَمَن شَاءَ فَلْيَكْفُرْ}

(whoever wills – let him believe; and whoever wills – let him disbelieve) (Al-Kahf: 29)

However, when you accept the religion, you never claim to be a Muslim while you’re a liar, thief, fornicator or murderer. There is no compulsion then, you choose to accept the religion. Faith is to obey Allah (swt) and believe in Muhammad, the Prophet of Allah (swt), and thus, to know what Allah orders you and message the prophet (saws) conveyed. When you do so willingly without compulsion you have to know the requirements of the religion and abide by them. Otherwise, you defame Islam.

(… قَد تَّبَيَّنَ الرُّشْدُ مِنَ الْغَيِّ …) (…The right course has become clear from the wrong …): The right course is the right path:

 {وَأَنَّ هَٰذَا صِرَاطِي مُسْتَقِيمًا فَاتَّبِعُوهُ ۖ وَلَا تَتَّبِعُوا السُّبُلَ فَتَفَرَّقَ بِكُمْ عَن سَبِيلِهِ ۚ}

(And, [moreover], this is My path, which is straight, so follow it; and do not follow [other] ways, for you will be separated from His way.) (Al-An’aam: 153)

It’s the right course to which Allah (swt) guided and which was made clear before by the Prophet (saws) through the Quran and the Sunnah as well as his approach, deeds, and sayings and what he approved. Thus, what’s true, right have become clear over the wrong, allurement.

(… فَمَن يَكْفُرْ بِالطَّاغُوتِ وَيُؤْمِن بِاللَّهِ فَقَدِ اسْتَمْسَكَ بِالْعُرْوَةِ الْوُثْقَىٰ لَا انفِصَامَ لَهَا ۗ…) (…So whoever disbelieves in Taghut and believes in Allah has grasped the most trustworthy handhold with no break in it…): There is an important we must pay attention to whenever we read and interpret Quran: the Quran is the sayings of Allah (swt):

{ وَلَوْ كَانَ مِنْ عِندِ غَيْرِ اللَّهِ لَوَجَدُوا فِيهِ اخْتِلَافًا كَثِيرًا}

(If it had been from [any] other than Allah, they would have found within it much contradiction.) (An-Nisaa: 82)

Had the human mind been in control, it would have said: whoever believes in Allah (swt) and disbelieves in “Taghut” but not: (So whoever disbelieves in Taghut and believes in Allah). Why do we have the disbelief in “Taghut” mentioned before the belief in Allah (swt). Here is the “refrainment before clinging” principle. What does it mean? “Taghut” as a noun represents Satan along with all the evil and sins. Therefore, whoever refrains from all the actions calling Satan.

(… فَقَدِ اسْتَمْسَكَ بِالْعُرْوَةِ الْوُثْقَىٰ لَا انفِصَامَ لَهَا ۗ…) (…has grasped the most trustworthy handhold with no break in it…): You may believe in Allah (swt); still, you have some part of you which doesn’t disbelieve in Taghut. This means that you haven’t grasped the most trustworthy handhold with no break in it. There is one condition to grasp the most trustworthy handhold, that’s to refrain from sins before clinging to virtues. You must keep away from whatever calls Satan to one’s self.

(… فَقَدِ اسْتَمْسَكَ …) (…has grasped …): He said “grasped” instead of “hold” as it’s a matter of struggle. When you grasp something it’s as if this thing is getting away and you’re trying to grasp it. When we say hold the rope, for example, it means that the rope is between your hands. Yet, when we say grasp the rope, it means that it’s swinging and you have to grasp it. This is how we should struggle with ourselves with respect to the religion and keeping away the “Taghut” away.

(… بِالْعُرْوَةِ الْوُثْقَىٰ…) (…the most trustworthy handhold …): The handhold is like the one fixed to the pail used to get water out of the well. It’s as if water, which gives life to our bodies, was there. Religion, on the other hand gives life to values. So, imagine the handhold helping you get the water necessary for life out. As such, you grasp the religion in order to have the values alive within you. It’s an example of how meanings are so accurate and fine in the Quran, isn’t it?

(… لَا انفِصَامَ لَهَا ۗ…) (…with no break in it…): What’s the difference between (break) and (division)? “break” is from within, whereas “division” means from the outside. An example may be stated here: someone’s hand gest broken or cut off, so, if the forearm is detached from the arm, then the hand is two parts. This is called division. On the other hand, the “break” keeps the exterior shape as it is but the detachment is from within. The handhold, anyhow, can’t be divided or broken even from within. You refrain from vices and cling to virtues. You grasp the durable rope of Allah (swt).

Here is the greatest verse of the whole Book of the Holy Quran. Abdulllah Bin Abi Masoud narrated that the greatest verse of the Holy Quran is: (Allah – there is no deity except Him, the Ever-Living, the Sustainer of [all] existence.)  (“Kursi” verse)[1]. There are as well many Hadiths by the Prophet Muhammad (saws) on the greatness and merit of this verse, such as:

Whoever recites the “Kursi” verse after every obligatory prayer will have nothing preventing his entry into Paradise, except his death.}[2]

Abu Huraira narrated: “Allah’s Apostle deputed me to keep the Zakat of Ramadan. A comer came and started taking handfuls of the foodstuff. I took hold of him and said, “By Allah, I will take you to Allah’s Apostle .” He said, “I am needy with many dependents, and I am in great need.” I released him, and in the morning Allah’s Apostle asked me:

“What did your prisoner do yesterday?”

I said, “O Allah’s Apostle! The person complained of being needy and of having many dependents, so, I pitied him and let him go.” Allah’s Apostle said:

“Indeed, he told you a lie and he will be coming again.”

So, I believed that he would show up again as Allah’s Apostle had told me that he would return. So, I waited for him watchfully. When he (showed up and) started stealing handfuls of foodstuff, I caught hold of him again and said, “I will definitely take you to Allah’s Apostle. He said, “Leave me, for I am very needy and have many dependents. I promise I will not come back again.” I pitied him and let him go. In the morning Allah’s Apostle asked me:

“What did your prisoner do?”

I replied, “O Allah’s Apostle! He complained of his great need and of too many dependents, so I took pity on him and set him free.” Allah’s Apostle said:

“Verily, he told you a lie and he will return.”

I waited for him attentively for the third time, and when he (came and) started stealing handfuls of the foodstuff, I caught hold of him and said, “I will surely take you to Allah’s Apostle as it is the third time you promise not to return, yet you break your promise and come.” He said, “(Forgive me and) I will teach you some words with which Allah will benefit you.” I asked, “What are they?” He replied, “Whenever you go to bed, recite the “Kursi Verse” {Allah – there is no deity except Him, the Ever-Living, the Sustainer of [all] existence.} till you finish the whole verse. (If you do so), Allah will appoint a guard for you who will stay with you and no satan will come near you till morning.” So, I released him. In the morning, Allah’s Apostle asked:

“What did your prisoner do yesterday?”

I replied, “He claimed that he would teach me some words by which Allah will benefit me, so I let him go.” Allah’s Apostle asked, “What are they?” I replied, “He said to me, ‘Whenever you go to bed, recite the “Kursi Verse” {Allah – there is no deity except Him, the Ever-Living, the Sustainer of [all] existence.} from the beginning to the end. He further said to me, ‘(If you do so), Allah will appoint a guard for you who will stay with you, and no satan will come near you till morning.’ Abu Huraira added that they (the companions) were very keen to do good deeds. The Prophet said:

“He really spoke the truth, although he is an absolute liar. Do you know whom you were talking to, these three nights, O Abu Huraira?”

Abu Huraira said, “No.” He said:

“It was Satan.”[3]

This means that he told the truth: the “Kursi Verse” is the greatest of the Holy Quran.

(… اللَّهُ لَا إِلَٰهَ إِلَّا هُوَ الْحَيُّ الْقَيُّومُ ) (Allah – there is no deity except Him, the Ever-Living, the Sustainer of [all] existence…): The verse starts with God’s name (Allah) which is a proper noun indicating the existence. It’s the noun that brings all the attributes together. While the Attributes of Allah (swt), like The Omniscient, The Powerful, The  Ever-Living, The Sustainer, The Great, The Strong, (swt), The All-Forgiving, The Compassionate …, indicate both the name in addition to the attribute, “Allah” is the name that indicates all the attributes of perfection, beauty and majesty of Allah (swt). “Allah” is the name no one can ever use.

(… اللَّهُ لَا إِلَٰهَ إِلَّا هُوَ ) (Allah – there is no deity except Him,…): We have a negation and affirmation here. On the other hand, the greatness of such verse lies in the fact that no one has been to deny it or prove it otherwise. The wording and letters of the verse prove it: (Allah – there is no deity except Him,) that is had there been a deity but Allah (swt), He would have told us about the existence of such deity. Allah (swt) says: “I do whatever I want.” No one could claim that they do whatever they want though. Moreover, Allah (swt) says: “I created the heavens, Earth, the sun and the moon.” Still, no one could have claimed that they created them. Then, it’s proved that there is no other deity but Allah till comes another god (an imaginary one) and claims: “I created” and provides an evidence on the same. None has ever and will never do so:

“To prove other than You is blasphemous

Our belief in no other but You is joyous”

(… اللَّهُ لَا إِلَٰهَ إِلَّا هُوَ ) (Allah – there is no deity except Him,…): Meaning that there is no god but Him, and (except) doesn’t indicate exclusion. When we say: (Allah – there is no deity except Him) it means no one to obey and worship but Allah (swt), and any other deity should order to be obeyed so that the true meaning or worship and obeyance is attained. No other deity has ever done so.

(… الْحَيُّ الْقَيُّومُ ) (the Sustainer of [all] existence…): Scholars say the secret of the “Kursi” verse is that it includes seventeen attributes of Allah (swt) starting with the Ever-Living.

How can the “Ever-Living” be defined? The “Ever-Living” is the one who can keep doing their duties. Humans, animals and plants can’t keep the performance of their duties on after they’re deceased. Allah (swt) says:

{ كُلُّ شَيْءٍ هَالِكٌ إِلَّا وَجْهَهُ ۚ}

(Everything will be destroyed except His Face.) (Al Qasas: 88)

I can describe myself and you as “living.” However, our lives along with those of other humans, animals, plants and everything will be over. Meanwhile, Allah (swt) is the Ever-Living who never ceases to exists, and this attribute is different when it’s about Him. We can say that someone is knowledgeable and someone is mighty; Allah is Mighty but:

 {لَيْسَ كَمِثْلِهِ شَيْءٌۚ}

(There is nothing like unto Him…) (Ash-Shura: 11)

(… الْحَيُّ الْقَيُّومَ…) (…the Ever-Living, the Sustainer of [all] existence …): He is not merely Ever-Living and life giving, but also a sustainer of all existence. “Qayyoum,” which means “sustainer” is an intensifier of “Qaem” (in Arabic syntax) which means “custodian,” and the question here is: Can the attributes of Allah (swt) be intensified or lessened? The answer is no. However, we use such attributes in different senses, saying Allah (swt) is the sustainer (as an intensifier) and a custodian of the affairs of the heavens, Earth and His creatures. That’s the peak of faith as stated in the “Kursi” verse, as the first element of belief assures two points:

–      First, He is Ever-Living and never ceases to exist, and

–      Second, He is the custodian of everything and the sustainer and supervisor of their process and affairs.

(… لَا تَأْخُذُهُ سِنَةٌ وَلَا نَوْمٌ …) (…Neither drowsiness overtakes Him nor sleep …): Drowsiness is the initial stage of sleepiness, and as Allah (swt), our God, neither sleeps nor feels drowsy, we are secure and can sleep well. Allah (swt) is never affected by sleep or even sleepiness.

Why Allah (swt) keeps you safe when you recite the “Kursi” verse? Because this verse starts with: (Allah – there is no deity except Him, the Ever-Living, the Sustainer of [all] existence. Neither drowsiness overtakes Him nor sleep.). Faith, then , tranquility and serenity flow to your heart the moment you hear the beginning of the “Kursi” verse. Would you fear death when Allah (swt) is Ever-Living and never ceases to exist? Do you fear the present, the future or someone? You shouldn’t. Allah (swt) is the custodian of His creatures’ affair; you forget, feel drowsy and sleep but never does He.

(… لَّهُ مَا فِي السَّمَاوَاتِ وَمَا فِي الْأَرْضِ …) (…To Him belongs whatever is in the heavens and whatever is on the earth …): He is not only Ever-Living, Sustainer and never overtaken by drowsiness or sleep but also to Him belongs everything in heavens and on earth. (To Him): Indicates that this is His own, His property, and He can do whatever He wants.

(… مَن ذَا الَّذِي يَشْفَعُ عِندَهُ إِلَّا بِإِذْنِهِ …) (…Who is it that can intercede with Him except by His permission?…): Intercession is permitted by Him, and it means that someone shoulders someone else’s problems and sins along with him, and this is done only when Allah (swt) permits it.

(… يَعْلَمُ مَا بَيْنَ أَيْدِيهِمْ وَمَا خَلْفَهُمْ …) (…He knows what is [presently] before them and what will be after them,…): He knows what’s before them: what’s happening presently before them and what’ll be after them: what’s kept secret to them. Allah (swt) is aware of all secrets and the unknown. He also knows what’s happening and what will happen; and the past, present and the future.

(… وَلَا يُحِيطُونَ بِشَيْءٍ مِّنْ عِلْمِهِ …) (…and they encompass not a thing of His knowledge …): Encompassing is at one hand, and knowledge is at the other hand  ; however, no one can ever encompass Allah’s (swt) knowledge.

(… إِلَّا بِمَا شَاءَ …) (…except for what He wills …): Miracles take place when Allah (swt) wills. All theorems like Newton’s, Pythagoras’, space, atom … etc. had been already there, and Allah (swt) willed that they were only discovered by someone. Gravity, for example, has always been there, and Newton had only discovered not invented it.

(… وَسِعَ كُرْسِيُّهُ السَّمَاوَاتِ وَالْأَرْضَ …) (…His Kursi extends over the heavens and the earth …): The greatest verse of the Holy Quran has been named after the “Kursi.” What does the word “Kursi” refer to? It refers to power, stability of power along with immortality. What would scare you in earth and heavens if Allah’s (swt) Kursi, Allah’s (swt) power, extends over earth and heavens.

(… وَلَا يَئُودُهُ حِفْظُهُمَا …) (…and their preservation tires Him not …): what’s the meaning here? The preservation of earth and heavens never exhausts, bothers, tires or overburdens Him.

All Muslims know this verse by heart and have it on the walls of their homes and offices and even in their cars. They have it everywhere, all people have an unquestionable belief in the greatness, benefit and effect of this verse. However, among the reasons making it the best and the greatest verse in Quran is that it’s the only verse encompassing more than sixteen attributes of Allah (swt), according to some scholars or even twenty-one attributes, according to other scholars. Allah (swt) says:

{ وَلِلَّهِ الْأَسْمَاءُ الْحُسْنَىٰ فَادْعُوهُ بِهَا}

(And to Allah belong the best names, so invoke Him by them) (Al-A’raf: 180)

We cling to this verse for our safety, especially when it’s recited before going to bed, as the “Compassionate” and the “Merciful” attributes along with Allah’s names are included in the Kursi verse. What are the best names in this verse? Let’s count some of them:

1-    {Allah}

2-    {there is no deity except Him,} the pronoun refers to Allah.

3-    {the Ever-Living,}

4-    {the Sustainer of [all] existence.}

5-    {Neither drowsiness overtakes Him nor sleep.} the pronoun refers to Allah.

6-    {To Him belongs whatever is in the heavens and whatever is on the earth.} the pronoun refers to Allah.

7-    {Who is it that can intercede with Him} the pronoun refers to Allah.

8-    {except by His permission?} the possessive adjective refers to Allah.

9-    {He knows what is [presently] before them and what will be after them,} the pronoun “He” refers to Allah.

10-  {and they encompass not a thing of His knowledge} the possessive adjective refers to Allah.

11-  {except for what He wills.} the pronoun refers to Allah.

12-  {His Kursi extends over the heavens and the earth,} the possessive adjective refers to Allah.

13-  {and their preservation tires Him not.} the pronoun refers to Allah.

14-  {And He is}

15-  {the Most High,}

16-  {the Most Great.}

Have you checked how many names of Allah (swt) are included in this verse? Sixteen of them have been listed from this great verse. it’s read in Sahih al-Bukhari that Aisha (may Allah be pleased with her) narrated that the Prophet sent a company under the command of a man who used to lead his companions in the prayers and finish his recitation with Surah Al-Ikhlas, then, when they returned, they mentioned that to the Prophet (saws), he told them:

“Ask him why he does so.”

They asked him and he said: “I do so because it mentions the qualities of the Beneficent and I love to recite it (in my prayer).” The Prophet (saws) said (to them):

 “Tell him that Allah loves him.”

 Likewise, the Kursi verse comprises of many attributes of Allah (swt), and that’s why it’s the greatest verse of the Holy Quran. These are some, but not all, of the secrets of the Kursi verse. The perfection of Allah’s sayings has to do with His attributes. The Quran is the sayings of Allah (swt), which is, in turn, among His attributes. Thus, we can’t comprehend the heavenly perfections through the Holy Quran, as only this much of the secrets of such a great verse have been uncovered before us.

[1] Hadith no. 8678, P. 133, Vol. 9, Al Mojam Al Kabir, Attabarani.

[2] Hadith no. 7548, P. 114, Vol. 8, Al Mojam Al Kabir, Attabarani.

[3] Hadith no. 2187, Representation (Business by Proxy) Book, Sahih Al-Bukhari

(… يَا أَيُّهَا الَّذِينَ آمَنُوا أَنفِقُوا مِمَّا رَزَقْنَاكُم ) (O you who have believed, spend from that which We have provided for you …): The question here is what is the relationship between spending on one hand and the saying that the messengers are made to exceed each other in addition to differences on the other hand? It’s the unity of duties of believers. Spending from what Allah (swt) has given you is not just spending money. Allah (swt) gives you not only money, but also knowledge, power, or influence, and you spend from what Allah (swt) gives you, as Ibn Ataillah Asakandari said:

“If Allah (swt) wants to show his, He creates and attributes to you”.

You think that the money is yours; yet, it’s Allah’s (swt), as it’s given and bestowed by Him. In addition, the universal balance between the right and the wrong isn’t possible till those given by Allah (swt) spend on those who are not given. That’s why Allah (swt) says: (O you who have believed, spend from that which We have provided for you.) and says:

{ مَّن ذَا الَّذِي يُقْرِضُ اللَّهَ قَرْضًا حَسَنًا}

(Who is it that would loan Allah a goodly loan) (Al-Baqara: 245)

You’re dealing with Allah (swt). Thus, when you give away to the poor, the needy, the impoverished, orphans, people in need and those who are less than you, it’s as if you loaned Allah (swt) who’s created you and them. The treasuries of Allah (swt) are never depleted, and Allah (swt) wants to examine you with what He imposed on you.

(… مِّن قَبْلِ أَن يَأْتِيَ يَوْمٌ لَّا بَيْعٌ فِيهِ وَلَا خُلَّةٌ وَلَا شَفَاعَةٌ َ …) (…before there comes a Day in which there is no exchange and no friendship and no intercession …): The Doomsday. There are three things everyone enjoys before the Doomsday: exchange, friendship and intercession.

The exchange is to change one thing for another at a set price. This is not possible in the Doomsday, however. Moreover, you won’t have any friendship from which you can benefit:

 {الْأَخِلَّاءُ يَوْمَئِذٍ بَعْضُهُمْ لِبَعْضٍ عَدُوٌّ إِلَّا الْمُتَّقِينَ}

(Close friends, that Day, will be enemies to each other, except for the righteous) (Az-Zukhruf: 67)

So, you have to spend before the Doomsday comes when such three things are impossible:

1-    You can’t change one thing for another,

2-    You don’t have friends, or someone who cares about and can help you, and

3-    No one can intercede for you:

 {مَن ذَا الَّذِي يَشْفَعُ عِندَهُ}

(Who is it that can intercede with Him except by His permission?) (Al Baqara: 255)

(  وَالْكَافِرُونَ هُمُ الظَّالِمُونَ… ) (And the disbelievers – they are the wrongdoers …): Why are the disbelievers wrongdoers? They have done wrong to themselves and other by their polytheism and disbelief in Allah (swt) as well as their denial of His existence. Thus, they are the wrongdoers. Whoever denies the existence of Allah (swt); doesn’t follow His orders; doesn’t spend from whatever Allah (swt) has provided him; or doesn’t deal with Allah’s creatures as Allah (swt) created them to support each other, is the wrongdoer.

Someone may accuse Muslims of “favoritism” and testify with this verse. Anyhow, we understand the details of the Holy Qur’an through the Qur’an itself and the Prophet Muhammad ( (saws) after that. Allah (swt) says:

 {آمَنَ الرَّسُولُ بِمَا أُنزِلَ إِلَيْهِ مِن رَّبِّهِ وَالْمُؤْمِنُونَ ۚ كُلٌّ آمَنَ بِاللَّهِ وَمَلَائِكَتِهِ وَكُتُبِهِ وَرُسُلِهِ لَا نُفَرِّقُ بَيْنَ أَحَدٍ مِّن رُّسُلِهِ ۚ}

(The Messenger has believed in what was revealed to him from his Lord, and [so have] the believers. All of them have believed in Allah and His angels and His books and His messengers, [saying], “We make no distinction between any of His messengers.”) (Al-Baqara: 285)

We compare a verse to another; the messengers do not exceed each other in terms of our believe in them. Then, how some of them are preferable over others? Allah (swt):

1-    Preferred some messengers with things that are suitable for their time.

2-    Preferred some of them with more tasks,

3-    Preferred some of them with some miracles, or

4-    Preferred some of them by the degree of wisdom.

(… تِلْكَ الرُّسُلُ فَضَّلْنَا بَعْضَهُمْ عَلَىٰ بَعْضٍ ) (Those messengers – some of them We caused to exceed others…): Allah (swt) does not mention whom was made to exceed whom. One messenger was preferred with one thing, and the other was granted another thing as willed by the Lord’s wisdom. However, the one who exceeds all is the prophet Muhammad (saws). As for belief, Allah (swt) says:

 {آمَنَ الرَّسُولُ بِمَا أُنزِلَ إِلَيْهِ مِن رَّبِّهِ وَالْمُؤْمِنُونَ ۚ كُلٌّ آمَنَ بِاللَّهِ وَمَلَائِكَتِهِ وَكُتُبِهِ وَرُسُلِهِ لَا نُفَرِّقُ بَيْنَ أَحَدٍ مِّن رُّسُلِهِ ۚ}

(The Messenger has believed in what was revealed to him from his Lord, and [so have] the believers. All of them have believed in Allah and His angels and His books and His messengers, [saying], “We make no distinction between any of His messengers.”) (Al-Baqara: 285)

So, we don’t differentiate among the messengers of Allah (swt) as we believe in Jesus Christ, Moses, Abraham, David, Salomon, Zechariah and all the prophets (PBUT). Therefore, the messengers are made to exceed each other by the miracles or the tasks, this is according to Allah’s (swt) wisdom, as He (swt) is The Wise. For when He sent a messenger, he is sent for a period of limited time, or (swt) sent a messenger for a group of people who would cease to exist. Anyway, when a prophet is sent to all humanity, with an immortal and everlasting miracle like the Holy Qur’an which never ends when the time of the prophet is over; such prophet, then, is the greatest among all Allah’s (swt) creatures and messengers. He is Prophet Muhammad (peace be upon him). This is because the miracle is the Holy Qur’an, which is everlasting till Allah (swt) inherits the earth and whoever is on it. Prophet Muhammad’s (saws) call is for all people throughout all ages:

 {وَمَا أَرْسَلْنَاكَ إِلَّا كَافَّةً لِّلنَّاسِ بَشِيرًا وَنَذِيرًا..}

(And We have not sent you except comprehensively to mankind as a bringer of good tidings and a warner. But most of the people do not know..) (Saba: 28)

(… مِّنْهُم مَّن كَلَّمَ اللَّهُ … ) (…Among them were those to whom Allah spoke …): Allah (swt) spoke to Moses (PBUH), he is the interlocutor of Allah (swt). However, when we say: (to whom Allah spoke) we don’t think there are vocal cords, sound and speech. He speaks but not through vibrations. He made it heard but not through the sound of the vocal cords. When the speech is attributed to Allah (swt), it’s like:

 {لَيْسَ كَمِثْلِهِ شَيْءٌ ۖ }

(There is nothing like unto Him) (Ash-Shura: 11)

(… وَرَفَعَ بَعْضَهُمْ دَرَجَاتٍ …) (…Among them were those to whom Allah spoke …): The scholars says that the prophet Muhammad (saws) is the one who is meant here.

(… وَآتَيْنَا عِيسَى ابْنَ مَرْيَمَ الْبَيِّنَاتِ …) (…And We gave Jesus, the Son of Mary, clear proofs …): The proofs Allah (swt) gave to Jesus (PBUH) will be touched upon in the Sura of (Al-Maaida). Among such proofs is that Jesus used to give life to the dead by permission of Allah (swt), treat the ill, and cure the blind and the leper … etc. Such proofs that are given to Jesus by Allah (swt).

(… وَأَيَّدْنَاهُ بِرُوحِ الْقُدُسِ …) (…and We supported him with the Pure Spirit …): Jesus used to be supported by the Pure Spirit, Gabriel (PBUH) who always stood by Jesus in all directions, cases and situations.

(… وَلَوْ شَاءَ اللَّهُ مَا اقْتَتَلَ الَّذِينَ مِن بَعْدِهِم مِّن بَعْدِ مَا جَاءَتْهُمُ الْبَيِّنَاتُ وَلَٰكِنِ اخْتَلَفُوا …) (…If Allah had willed, those [generations] succeeding them would not have fought each other after the clear proofs had come to them. But they differed …): This is one of Allah’s universal rules and a response to all terrorists and Takfiris.

Therefore, religions and proofs are never a reason for disagreement nor fighting. Conflict rather than disagreement, is the reason behind fighting. Differences are among of Allah’s universal rules, and people themselves are different. This is how Allah (swt) created people, and whatever disagreement among them is due to their freedom of choice. On the other hand, when we read (If Allah had willed, …… would not have fought each other) someone may wonder: fighting is by Allah’s will!! Yes. Although it’s by Allah (swt)’s will, He is never pleased with it. Allah (swt) doesn’t accept blasphemy among his servants, neither accepts He fighting among them unless they fight in defense of their homelands, households, beliefs and holies. Will is totally different from ordering something or being pleased with something. Allah (swt) may want something but never orders or be pleased with it. Everything is by Allah’s will though. It’s by his will that people are different; they believe and disbelieve and they stand either by the right or the wrong side. So, fighting is because of the latter not as a matter of Allah’s contention. It’s still by Allah’s will, yet, contrary to His orders and contention.

 

(… فَمِنْهُم مَّنْ آمَنَ وَمِنْهُم مَّن كَفَرَ …) (…and some of them believed and some of them disbelieved …): is for future, and it indicates

So, had Allah (swt) willed, they’d have never fought. Had Allah (swt) willed, He could have made all people believe and stand by the right side. However, Allah (swt) does what He wills. As for humans, they are powerless, and none can do whatever they will other than Allah (swt). Why so? Allah (swt) is the One who does what He wills and controls the elements of the action which have to do with time, the unknown and existence. Thus, when you neither have guarantee over your existence nor know the future or the unknown, the outcomes are unpredictable. The US, for example, had different plans for the region. It hasn’t succeeded yet. This is the human will that never affect people, as only Allah (swt)’s will prevail. We never call the US and Israel as a destiny. They are a mere tribulation, and we’re destined to face it. The US, Israel along with the terrorists and all bad and wrong forces never impose their will. Allah (swt) is the only One Who does what He wills:

 {إِنَّ رَبَّكَ فَعَّالٌ لِّمَا يُرِيدُ}

(Indeed, your Lord is an effecter of what He intends) (Hud: 107)

( تِلْكَ..) (These…): It is demonstrative pronoun for the far.

So, all the stories of the people who fled in thousand fearing death, Saul, Goliath, David … and so on…

(… آيَاتُ اللَّهِ نَتْلُوهَا عَلَيْكَ بِالْحَقِّ..  ) (...the verses of Allah which We recite to you….): To recite means to read word by word. This is the manner in which we recite the Holy Qur’an, word by word. And Allah (swt) does not say: ‘the stories of Allah we recite to you’ but rather (…the verses of Allah which We recite to you….) because the word of the Holy Qur’an are verses, and verse, in turn are defined as miracles in Arabic. Thus, each word of the Holy Quran is miraculous. And you do not read the Quranic stories as normal stories but as verses. This is the difference between the Quranic stories and human stories which normally have elements such as the characters, date, time among others. The Quranic stories, on the other hand, are verses, miraculous, and the Holy Quran is miraculous in its wording, discourse, letters … in everything. Allah (swt) addresses Prophet Muhammad (saws) here, truth, for its part, refers to a perfect thing that has no deficiency and cannot be changed or altered, and that’s why (swt) says:

 {وَبِالْحَقِّ أَنزَلْنَاهُ وَبِالْحَقِّ نَزَلَ }

(And with the truth We have sent the Qur’an down, and with the truth it has descended.)  (Al-Israa: 105)

(… وَإِنَّكَ لَمِنَ الْمُرْسَلِينَ ) (….And indeed, you are from among the messengers.): Allah (swt) here addresses Prophet Muhammad (saws) telling him -after informing him on the clear miraculous verses, the signs, the chest which came with the staff of Moses in it among other miracles that happened: (….And indeed, you are from among the messengers.), that is; we would not have told you all of these verse if you would not have been among the messengers, and a carrier of a message. Which message is that? It’s the final and the most inclusive message to humanity in all. Former messages were revealed to certain people at certain times, except the message of Muhammad which is meant for all people at all times, so it’s a mercy:

 {وَمَا أَرْسَلْنَاكَ إِلَّا رَحْمَةً لِّلْعَالَمِينَ }

(And We have not sent you, [O Muhammad], except as a mercy to the worlds.)  (Al-Anbiyaa: 107)

The Qur’an sums up the scene of the fight between Saul and Goliath and their soldiers in these words: (So they defeated them by permission of Allah,) i.e. by the order of Allah (swt) because they were patient, they were tested and passed. Thus, Allah (swt) filled their hearts with patience, planted their feet firmly, and made them victorious over Goliath and his soldiers.

(… وَقَتَلَ دَاوُودُ جَالُوتَ..  ) (...and David killed Goliath…): Was Goliath killed by Saul or David? The Holy Qur’an says Goliath was killed by David. Here is the first time David (PBUH) is mentioned in the Qur’an and in the history of the Children of Israel. Yet, the Qur’an does not clarify where David was. It can be concluded that he was a soldier in the army of Goliath among the believers of the Children of Israel. David was younger to Goliath, but he’s the one who killed the strong and great Goliath. So, this marks the beginning of the era of David who subsequently became a prophet and a king with whom mountains and birds used to repeat Allah’s praises, and Allah (swt) made iron pliable for him:

{ وَلَقَدْ آتَيْنَا دَاوُودَ مِنَّا فَضْلًا ۖ يَا جِبَالُ أَوِّبِي مَعَهُ وَالطَّيْرَ ۖ وَأَلَنَّا لَهُ الْحَدِيدَ }

(And We certainly gave David from Us bounty. [We said], “O mountains, repeat [Our] praises with him, and the birds [as well].” And We made pliable for him iron,.)  (Saba: 10)

After David comes Solomon, his son. Anyway, here we have the name of young David who was in the army of Saul and killed Goliath:

(… وَآتَاهُ اللَّهُ الْمُلْكَ وَالْحِكْمَةَ وَعَلَّمَهُ مِمَّا يَشَاءُ..  ) (...and Allah gave him the kingship and prophethood and taught him from that which He willed….): Allah (swt) gave him the kingship after he was raised up on faith, was patient, fought, and killed Goliath so David became the prophet king:

 {وَلَقَدْ آتَيْنَا دَاوُودَ وَسُلَيْمَانَ عِلْمًا ۖ وَقَالَا الْحَمْدُ لِلَّهِ الَّذِي فَضَّلَنَا عَلَىٰ كَثِيرٍ مِّنْ عِبَادِهِ الْمُؤْمِنِينَ }

(And We had certainly given to David and Solomon knowledge, and they said, “Praise [is due] to Allah, who has favored us over many of His believing servants.”.)  (An-Naml: 10)

Allah did not only give David the kingship but also wisdom (knowledge). Whenever we hear wisdom, we immediately remember the Sunnah of Prophet Muhammad (saws) as well as the supplication of Abraham (PBUH), the grandfather of all prophets, including David and Prophet Muhammad (saws), along with his son Ismael (PBUH) when they were raising the foundation of the House:

 إِذْ يَرْفَعُ إِبْرَاهِيمُ الْقَوَاعِدَ مِنَ الْبَيْتِ وَإِسْمَاعِيلُ رَبَّنَا تَقَبَّلْ مِنَّا ۖ إِنَّكَ أَنتَ السَّمِيعُ الْعَلِيمُ * رَبَّنَا وَاجْعَلْنَا مُسْلِمَيْنِ لَكَ وَمِن ذُرِّيَّتِنَا أُمَّةً مُّسْلِمَةً لَّكَ وَأَرِنَا مَنَاسِكَنَا وَتُبْ عَلَيْنَا ۖ إِنَّكَ أَنتَ التَّوَّابُ الرَّحِيمُ * رَبَّنَا وَابْعَثْ فِيهِمْ رَسُولًا مِّنْهُمْ يَتْلُو عَلَيْهِمْ آيَاتِكَ وَيُعَلِّمُهُمُ الْكِتَابَ وَالْحِكْمَةَ وَيُزَكِّيهِمْ ۚ إِنَّكَ أَنتَ الْعَزِيزُ الْحَكِيمُ

(And [mention] when Abraham was raising the foundations of the House and [with him] Ishmael, [saying], “Our Lord, accept [this] from us. Indeed You are the Hearing, the Knowing. % Our Lord, and make us Muslims [in submission] to You and from our descendants a Muslim nation [in submission] to You. And show us our rites and accept our repentance. Indeed, You are the Accepting of repentance, the Merciful.)  (Al-Baqara: 127-129) And

{ وَاذْكُرْنَ مَا يُتْلَىٰ فِي بُيُوتِكُنَّ مِنْ آيَاتِ اللَّهِ وَالْحِكْمَةِ ۚ إِنَّ اللَّهَ كَانَ لَطِيفًا خَبِيرًا }

(And remember what is recited in your houses of the verses of Allah and wisdom. Indeed, Allah is ever Subtle and Acquainted [with all things].)  (Al-Ahzab: 34)

In sum, Allah (swt) gave David the kingship and wisdom, taught him whatever He wants; made the jinn and birds under his control, and made iron pliable for him.

(… وَلَوْلَا دَفْعُ اللَّهِ النَّاسَ بَعْضَهُم بِبَعْضٍ لَّفَسَدَتِ الْأَرْضُ..  ) (...And if it were not for Allah checking [some] people by means of others, the earth would have been corrupted….): There is a verse similar to this one in the Sura of (Al-Hajj) which reads:

 { وَلَوْلَا دَفْعُ اللَّهِ النَّاسَ بَعْضَهُم بِبَعْضٍ لَّهُدِّمَتْ صَوَامِعُ وَبِيَعٌ وَصَلَوَاتٌ وَمَسَاجِدُ يُذْكَرُ فِيهَا اسْمُ اللَّهِ كَثِيرًا }

(And were it not that Allah checks the people, some by means of others, there would have been demolished monasteries, churches, synagogues, and mosques in which the name of Allah is much mentioned..)  (Al-Hajj: 40)

What is the meaning of ‘checking?’ it means hindering. People are different but have the freedom of choice between belief or disbelief; justice or oppression; good doing or killing; the good or the bad; the right or the wrong. However, Allah (swt) checks (repels) these by means of those: repels injustice by means of justice and the wrong by means of the right, or else earth would have been corrupted. This is rule of repelling that is due to differences and freedom of choice. Had not the freedom of choice been there wrong doing would not have there on earth, and people would have been doing what Allah (swt) orders and as obeying as the angles. Therefore checking (repelling) is a universal rule:

(… وَلَوْلَا دَفْعُ اللَّهِ النَّاسَ بَعْضَهُم بِبَعْضٍ لَّفَسَدَتِ الْأَرْضُ..  ) (...And if it were not for Allah checking [some] people by means of others, the earth would have been corrupted….): By means of what is in the hands of people rather than what is not in their hands. Why? Because no corrupt person can prevent the sun from rising, for example. It is not in their hands. Corruption is through what is in the hands of people:

 {ظَهَرَ الْفَسَادُ فِي الْبَرِّ وَالْبَحْرِ بِمَا كَسَبَتْ أَيْدِي النَّاسِ لِيُذِيقَهُم بَعْضَ الَّذِي عَمِلُوا لَعَلَّهُمْ يَرْجِعُونَ }

(Corruption has appeared throughout the land and sea by [reason of] what the hands of people have earned so He may let them taste part of [the consequence of] what they have done that perhaps they will return [to righteousness].)  (Ar-Room: 41)

Uprightness is created by Allah (swt) while corruption is human-made. Moreover, every kind of corruption in the creation of Allah (swt) is created by Allah (swt) but not made by Him. In short, we have to consider one thing: Allah (swt) has granted many favors like the sun, the moon, fresh air, plants, safety, food … etc. to all people. Yet, corruption happens when favors is met with disobedience; whereas uprightness takes place when favors are met with gratitude.

(… وَلَٰكِنَّ اللَّهَ ذُو فَضْلٍ عَلَى الْعَالَمِينَ ) (….but Allah is full of bounty to the worlds.): Allah (swt), then, is full of bounty, and bounty is above justice. He is full of bounty to people.

When Saul and the believers of the Children of Israel approached and were on the brink of battling against Goliath and the polytheists of the Children of Israel, they (Saul and the believers) wondered about what would keep faith and patience to have firm feet in the battle, so they asked Allah (swt) to fill their souls, hearts and bodies with patience and plant their feet firmly in the battle

Each story has timing, plot, and characters. However, the Almighty has never stated who the prophet was or at which time it was. Still, the verses reveal some names to us; the first name is Saul who was given the kingship by Allah (swt) because the Children of Israel requested to have a king so that they would fight. This shows us that there used to be a prophet and a king taking care of the earthly issues at that time. On the other hand, the Holy Qur’an has not identified the time for the sake of the moral of the story. The Quranic story, on the other hand, does not focus on a certain person, and the purpose is that it informs the believers on the aspects Allah (swt) wants to highlight and not what humans are accustomed to highlight. Humans pay attention to the hero, characters, time, numbers, places … etc. whereas the Almighty ambiguates time, place, and characters -with the exception of few ones only when the story is not repeated. For example, when Allah (swt) mentions the Pharo, He never mentions if the Pharo was Thutmose, Ramesses I, or Ramesses II. It’s only that the Pharo is a king of Egypt. Likewise, He never mentions the number of the Companions of the Cave but has left people wondering about their number. This is because the goal is not the number, time, characters, nor place but the moral related to the belief. Anyway, Allah here had chosen Saul; increased him abundantly in knowledge and stature; and supported him with a sign –the chest in which the staff of Moses was placed.

( فَلَمَّا فَصَلَ طَالُوتُ بِالْجُنُودِ قَالَ إِنَّ اللَّهَ مُبْتَلِيكُم بِنَهَرٍ..) (And when Saul went forth with the soldiers, he said, “Indeed, Allah will be testing you with a river…): This means that the soldiers were arranged and moved forward. Same Arabic word of “went forth” is used in:

 {وَلَمَّا فَصَلَتِ الْعِيرُ قَالَ أَبُوهُمْ إِنِّي لَأَجِدُ رِيحَ يُوسُفَ ۖ لَوْلَا أَن تُفَنِّدُونِ }

(And when the caravan departed [from Egypt], their father said, “Indeed, I find the smell of Joseph [and would say that he was alive] if you did not think me weakened in mind.”)  (Yusuf: 94)

It means at the time when it left its position and was out sight. Then, what did Saul tell the soldiers when they were arranged?:

( إِنَّ اللَّهَ مُبْتَلِيكُم بِنَهَرٍ..) (“Indeed, Allah will be testing you with a river…): Is it that Allah (swt) wanted to test the soldiers with a river? In fact, he wanted to test the few soldiers who would fight with him against the polytheists; he wanted to test the soldiers under him; they were thirsty passing through a desert with no water, and there was a river a head of them. Such test an exercise of faith which is the most important one because the divine support comes only to the ones who deserve it and who are ready in terms of their firm faith. So, how would such test be? They would be tested by a river ahead of you.

(… فَمَن شَرِبَ مِنْهُ فَلَيْسَ مِنِّي وَمَن لَّمْ يَطْعَمْهُ فَإِنَّهُ مِنِّي إِلَّا مَنِ اغْتَرَفَ غُرْفَةً بِيَدِهِ ۚ ..  )

(... So whoever drinks from it is not of me, and whoever does not taste it is indeed of me, excepting one who takes [from it] in the hollow of his hand…): They were very thirsty, and he wanted to test their patience. On the other hand, patience is the key and the major weapon for claiming victory. How do we know that? Let’s just recall the verses on the Battle of Badr:

 وَلَقَدْ نَصَرَكُمُ اللَّهُ بِبَدْرٍ وَأَنتُمْ أَذِلَّةٌ ۖ فَاتَّقُوا اللَّهَ لَعَلَّكُمْ تَشْكُرُونَ % إِذْ تَقُولُ لِلْمُؤْمِنِينَ أَلَن يَكْفِيَكُمْ أَن يُمِدَّكُمْ رَبُّكُم بِثَلَاثَةِ آلَافٍ مِّنَ الْمَلَائِكَةِ مُنزَلِينَ % بَلَىٰ ۚ إِن تَصْبِرُوا وَتَتَّقُوا وَيَأْتُوكُم مِّن فَوْرِهِمْ هَٰذَا يُمْدِدْكُمْ رَبُّكُم بِخَمْسَةِ آلَافٍ مِّنَ الْمَلَائِكَةِ مُسَوِّمِينَ

(And already had Allah given you victory at [the battle of] Badr while you were few in number. Then fear Allah; perhaps you will be grateful. % [Remember] when you said to the believers, “Is it not sufficient for you that your Lord should reinforce you with three thousand angels sent down? % Yes, if you remain patient and conscious of Allah and the enemy come upon you [attacking] in rage, your Lord will reinforce you with five thousand angels having marks [of distinction].)  (Ali-Imran: 123-125)

Then, the condition for getting the support of the angles is patience at the first place. It is the major weapon for victory:

“And know that victory comes with patience[1].”

So, he wanted to test the most important tool of faith: patience.

(… فَمَن شَرِبَ مِنْهُ فَلَيْسَ مِنِّي وَمَن لَّمْ يَطْعَمْهُ فَإِنَّهُ مِنِّي  ..  ) (... So whoever drinks from it is not of me, and whoever does not taste it is indeed of me,…): Whoever fails the test would not be of Saul’s soldiers.

(… إِلَّا مَنِ اغْتَرَفَ غُرْفَةً بِيَدِهِ ۚ ..  ) (...excepting one who takes [from it] in the hollow of his hand…): ‘excepting’ is an article of exclusion which means except for the ones who would drink a handful of water, which could not quench the thirst but only waters the mouth. Notice how the Holy Qur’an has depicted the picture in a very detailed manner.

(… وَمَن لَّمْ يَطْعَمْهُ..  ) (...and whoever does not taste it…): Allah (swt) did not say ‘whoever drinks from it’ because He (swt) did not allow drinking but only tasting it. What happened then?

(… فَشَرِبُوا مِنْهُ إِلَّا قَلِيلًا مِّنْهُمْ..  ) (...But they drank from it, except a [very] few of them…): They did not care and failed the test when they passed by the river and drank from it. They claimed to be the believers who requested to have a king to fight in the way of Allah (swt); then, Allah (swt) sent them a king whom He had increased him abundantly in knowledge and stature; and that king came up with the first exercise meant for moral preparation of the soldiers i.e. patience. Yet, they failed the test. This is the nature of the Children of Israel. They, except for a very few of them, failed the test not by tasting the water or taking it in the hollow of their hands but by drinking from it.

(… فَلَمَّا جَاوَزَهُ هُوَ وَالَّذِينَ آمَنُوا مَعَهُ…  ) (...Then when he had crossed it along with those who believed with him…): The test was over, and Saul crossed the river along with the believers who remained with him since they had not drunk from the river.

(… قَالُوا لَا طَاقَةَ لَنَا الْيَوْمَ بِجَالُوتَ وَجُنُودِهِ ۚ…  ) (...they said, “There is no power for us today against Goliath and his soldiers.”…): The ones who believed, had not drunk from the river and remained with Saul were in sight of the enemy led by Goliath, as the text reads, said that they had no power when they saw the big number and power of the soldiers of Goliath. They thought they had no power and that victory was not possible. So, some of the ones who had passed the test of the river failed the immediate test at the beginning of the battle.

(… قَالَ الَّذِينَ يَظُنُّونَ أَنَّهُم مُّلَاقُو اللَّهِ كَم مِّن فِئَةٍ قَلِيلَةٍ غَلَبَتْ فِئَةً كَثِيرَةً بِإِذْنِ اللَّهِ ۗ..  ) (...But those who were certain that they would meet Allah said, “How many a small company has overcome a large company by permission of Allah…): Here we have a group that was really prepared in terms of faith. If we recall the previous verse:

 {أَلَمْ تَرَ إِلَى الَّذِينَ خَرَجُوا مِن دِيَارِهِمْ وَهُمْ أُلُوفٌ حَذَرَ الْمَوْتِ فَقَالَ لَهُمُ اللَّهُ مُوتُوا ثُمَّ أَحْيَاهُمْ }

(ave you not considered those who left their homes in many thousands, fearing death? Allah said to them, “Die”; then He restored them to life.)  (Al-Baqara: 243)

The lesson related to fate was that  death is in the hands of the One who grants life and death, Allah (swt). Furthermore, humans shouldn’t fear death, and Allah (swt) loves to meet the ones who love to meet Him. Thus, here comes the actual part related to faith; those who were certain that they would meet Allah (swt). Do they think of or are they sure about meeting Allah (swt)? By way of interpreting: (who were certain that they would meet Allah0 there are two arguments. In the first one the interpreters said that you become a believer, patient and strong once you think that you would meet Allah (swt). However, the second argument states that the ones who think that will meet Allah (swt) are certain about it. So, here they are certain.

(… كَم مِّن فِئَةٍ قَلِيلَةٍ غَلَبَتْ فِئَةً كَثِيرَةً بِإِذْنِ اللَّهِ ۗ..  ) (...”How many a small company has overcome a large company by permission of Allah…): The balance of number and armament can never equal the divine and fiducial one. This how to weigh it here, so, they said that. The large company in terms of number and armament is that of Goliath and his soldiers who are more and stronger. Anyhow, the wrong is always more indicative and the right is less, and in case of a struggle between them, the right is victorious:

 {وَقُلْ جَاءَ الْحَقُّ وَزَهَقَ الْبَاطِلُ ۚ إِنَّ الْبَاطِلَ كَانَ زَهُوقًا }

(And say, “Truth has come, and falsehood has departed. Indeed is falsehood, [by nature], ever bound to depart.”)  (Al-Israa: 81)

Yet, when the struggle is between the wrong and the wrong victory is due to the number and the power of the arms; the strength of faith and the divine delicacy has nothing to do in this case. Divine delicacy is there only when the struggle is between the right and the wrong.

(… وَاللَّهُ مَعَ الصَّابِرِينَ ) (….And Allah is with the patient.): You are under Allah’s (swt) care when you are patient. So, you get Allah’s care when you are patient on the test:

 {وَلَنَبْلُوَنَّكُم بِشَيْءٍ مِّنَ الْخَوْفِ وَالْجُوعِ وَنَقْصٍ مِّنَ الْأَمْوَالِ وَالْأَنفُسِ وَالثَّمَرَاتِ ۗ وَبَشِّرِ الصَّابِرِينَ }

(And We will surely test you with something of fear and hunger and a loss of wealth and lives and fruits, but give good tidings to the patient,)  (Al-Baqara: 155)

[1] Almu’jam Alkabeer, Atabarani, Hadiths by Abdullah Bin Abbas,Hadith no. 11265.

( وَقَالَ لَهُمْ نَبِيُّهُمْ إِنَّ آيَةَ مُلْكِهِ..) (And their prophet said to them, “Indeed, a sign of his kingship is…): Allah (swt) wanted to support this chosen king by a miracle to prove that he is the chosen king, not a prophet but one among them who had been chosen by the Almighty. The miracle of the king was:

(أَن يَأْتِيَكُمُ التَّابُوتُ فِيهِ سَكِينَةٌ مِّن رَّبِّكُمْ وَبَقِيَّةٌ مِّمَّا تَرَكَ آلُ مُوسَىٰ وَآلُ هَارُونَ تَحْمِلُهُ الْمَلَائِكَةُ ۚ) (..that the chest will come to you in which is assurance from your Lord and a remnant of what the family of Moses and the family of Aaron had left, carried by the angels…): What is that chest? Have we heard of it? When Moses’ mother was concerned about him, Allah (swt) revealed to her:

 {أَنِ اقْذِفِيهِ فِي التَّابُوتِ فَاقْذِفِيهِ فِي الْيَمِّ فَلْيُلْقِهِ الْيَمُّ بِالسَّاحِلِ يَأْخُذْهُ عَدُوٌّ لِّي وَعَدُوٌّ لَّهُ }

([Saying], ‘Cast him into the chest and cast it into the river, and the river will throw it onto the bank; there will take him an enemy to Me and an enemy to him..)  (Taa-Haa: 39)

So, the chest mentioned in the Holy Qur’an is the one inside which Moses (PBUH) was put and casted into the river by Moses’ mother. It is one of the remnants of Moses (PBUH), and the king would bring it. The question here is who has brought the remnants of prophets and saints which have been destroyed by the Takfiris, who have also destroyed the tombs and all Islamic ruins there!!!!

When the chest in which Moses (PBUH) was put and casted into the river is seen, belief and tranquility must fill up the human entity. Likewise, your heart is filled up with tranquility when you see the Holy Quran, one of the hairs of Prophet Muhammad (saws), the ring of him (saws), or when you see the Qur’an (book) on which the blood of Othman (may Allah be pleased with him) spilled. Just imagine that once you open it, you are told that this is the book of Qur’an which Othman was reading when he was killed. How would be the belief and tranquility within you? Therefore, the remnants of prophets, saints and heavenly people bring tranquility to one’s heart. Allah (swt) is the One Who says so, not us. Wahhabism, however, has fought against this concept. Yet, this is the strongest response to them.

Hence, the sign of the kingship of that king was that he would bring the chest, and the question here is where is that chest? What happened to it? The companions of Moses and his brother, Aaron, used to keep the remnants of Moses and Aaron, which were preserved generation after generation till they went out in thousands fearing death. So, they looked forward to see those remnants after that. After that, they were told that the sign of Saul’s kingship was:

(أَن يَأْتِيَكُمُ التَّابُوتُ فِيهِ سَكِينَةٌ مِّن رَّبِّكُمْ وَبَقِيَّةٌ مِّمَّا تَرَكَ آلُ مُوسَىٰ وَآلُ هَارُونَ تَحْمِلُهُ الْمَلَائِكَةُ ۚ) (..that the chest will come to you in which is assurance from your Lord and a remnant of what the family of Moses and the family of Aaron had left, carried by the angels…): The rest of the remnants of the families of Moses and Aaron is the staff of Moses (PBUH) which he had thrown and turned into a serpent, manifest; with which he had struck the sea and the latter parted; and with which he had struck a stone and water gushed forth from it. So, is it reasonable that they did not take it since it’s part of the remnants of Moses? It must have been in the chest. Let’s notice here:

(… آيَةَ مُلْكِهِ أَن يَأْتِيَكُمُ التَّابُوتُ ۚ  ..  ) (..a sign of his kingship is that the chest will come to you…): The chest would not come on its own, and Saul was not carrying it. So, does it walk on its own? The answer is:

(… تَحْمِلُهُ الْمَلَائِكَةُ  ..  ) (..carried by the angels…): In fact, it walks before you while you do not see the angles, and Saul did not carry it. So, the sign of Saul’s kingship is that the chest would come.

(… إِنَّ فِي ذَٰلِكَ لَآيَةً لَّكُمْ إِن كُنتُم مُّؤْمِنِينَ   ) (... Indeed in that is a sign for you, if you are believers.”.): It is a miracle if you are believers

This is the nature of the Children of Israel. They objected despite the fact that Allah (swt) had told the prophet who would be their king. He told them that Saul would be their king; yet, their response was:

(… قَالُوا أَنَّىٰ يَكُونُ لَهُ الْمُلْكُ عَلَيْنَا وَنَحْنُ أَحَقُّ بِالْمُلْكِ مِنْهُ وَلَمْ يُؤْتَ سَعَةً مِّنَ الْمَالِ ۚ  ..  ) (..How can he have kingship over us while we are more worthy of kingship than him and he has not been given any measure of wealth?”…): Saul was never a descendant of Benjamin nor a descendant of Levi as was claimed about him. Therefore, they rejected him because he is not of a certain descendance and said.

Just compare the divine standards to those of humans. They wanted him to be of a certain descendance and have wealth. The nature of humans is still unchanged even today. They are after the people of wealth rather than the people who enjoy ethics and values. Their standards are material, and so are the Children of Israel. This is a lesson for humans so that the one who has wealth is not the one who reign over people. This must the one who has values to reign over people rather than the one who has the wealth. Then, their prophet said:

(… قَالَ إِنَّ اللَّهَ اصْطَفَاهُ عَلَيْكُمْ وَزَادَهُ بَسْطَةً فِي الْعِلْمِ وَالْجِسْمِ ۖ  ..  ) (..He said, “Indeed, Allah has chosen him over you and has increased him abundantly in knowledge and stature…): A strength of knowledge and a material strength of stature; so what was the justification of the prophet? It is that Allah (swt) had chosen, and such choice had been based on knowledge and the beneficial strength controlled by the knowledge. This is the reality of our religion.

(… وَاللَّهُ وَاسِعٌ عَلِيمٌ  ) (….And Allah is all-Encompassing and Knowing.”): All-Encompassing means that everything in this earthly life is under His control, and He (swt) is Knowing of what is beneficial for mankind.