241 For divorced women maintenance (should be provided) on
a reasonable (scale). This is a duty on the righteous.
242 Thus doth Allah make clear His Signs to you: in order that ye may understand.
243 Didst thou not turn thy vision to those who abandoned
their homes though they were thousands (in number) for fear of death? Allah said to them:
"Die." Then He restored them to life. For Allah is full of bounty to mankind but
most of them are ungrateful. 274
244 Then fight in the cause of Allah and know that Allah heareth and knoweth all things. 275
245 Who is he that will loan to Allah a beautiful loan which Allah will double unto his
credit and multiply many times? It is Allah that giveth (you) want or plenty and to Him
shall be your return. 276
246 Hast thou not turned thy vision to the chiefs of the children of Israel after (the
time of) Moses? They said to a Prophet (that was) among them: "Appoint for us a king
that we may fight in the cause of Allah." He said: "Is it not possible if ye
were commanded to fight that ye will not fight?" They said: "How could we refuse
to fight in the cause of Allah seeing that we were turned out of our homes and our
families?" But when they were commanded to fight they turned back except a small band
among them. But Allah has full knowledge of those who do wrong. 277 278 279
247 Their Prophet said to them: "Allah hath appointed Talut as king over you."
They say: "How can he exercise authority over us when we are better fitted than he to
exercise authority and he is not even gifted with wealth in abundance?" He said:
"Allah hath chosen him above you and hath gifted him abundantly with knowledge and
bodily prowess; Allah granteth His authority to whom He pleaseth. Allah careth for all and
He knoweth all things." 280
248 And (further) their Prophet said to them: "A sign of his authority is that there
shall come to you the Ark of the Covenant with (an assurance) therein of security from
your Lord and the relics left by the family of Moses and the family of Aaron carried by
angels. In this is a Symbol for you if ye indeed have faith." 281 282 283
249 When Talut set forth with the armies he said:
"Allah will test you at the stream; if any drinks of its water he goes not with my
army; only those who taste not of it go with me; a mere sip out of the hand is
excused." But they all drank of it except a few. When they crossed the river he and
the faithful ones with him they said: "This day we cannot cope with Goliath and his
forces." But those who were convinced that they must meet Allah said: "How oft
by Allah's will hath a small force vanquished a big one? Allah is with those who
steadfastly persevere." 284 285
250 When they advanced to meet Goliath and his forces they prayed: "Our Lord! pour
out constancy on us and make our steps firm; help us against those that reject
faith."
Commentry:
274 We now return to the subject of Jihad, which we left at n.
214-216. We are to be under no illusion about it. If we are not prepared to fight for our
faith, with our lives and all our resources, both our lives and our resources will be
wiped out by our enemies. As to life, God gave it, and a coward is not likely to save it.
It has happened again and again in history that men who tamely submitted to be driven from
their homes although they were more numerous than their enemies had the sentence of death
pronounced on them for their cowardice, and they deserved it. But God gives further and
further chances in His mercy. This is a lesson to every generation. The Commentators
differ as to the exact episode referred to, but the wording is perfectly general, and so
is the lesson to be learnt from it. (2.243)
275 For God's cause we must fight, but never to satisfy our own selfish
passions or greed, for the warning is repeated: "God heareth and knoweth all
things" all deeds, words and motives are perfectly open before Him, however we might
conceal them from men or even from ourselves. See ii. 216, n. 236. (2.244)
276 Spending in the cause of God is called metaphorically "a
beautiful loan". It is excellent in many ways: (1) it shows a beautiful spirit of
self-denial; (2) in other loans there may be a doubt as to the safety of your capital or
any return thereon; here you give in the Lord of All, in Whose hands are the keys of want
or plenty; giving you may have manifold blessings, and withholding you may even lose what
you have. If we remember that our goal is God, can we turn away from His cause? (2.245)
277 The next generation after Moses and Aaron was ruled by Joshua, who
crossed the Jordan and settled the tribes in Palestine. His rule lasted for 25 years,
after which there was a period of 320 years when the Israelites had a chequered history.
They were not united among themselves, and suffered many reverses at the hands of the
Midianites, Amalekites and other tribes of Palestine. They frequently lapsed into idolatry
and deserted the worship of the true God. From time to time a leader appeared among them
who assumed dictatorial powers. Acting under a sort of theocratic commission from God, he
pointed out their backsliding, re-united them under His banner, and restored, from time to
time and place to place, the power of Israel. These dictators are called Judges in the
English translation of the Old Testament. The last of their line was Samuel, who marks the
transition towards the line of Kings on the one hand and of the later Prophets on the
other. He may be dated approximately about the 11th century B.C. (2.246)
278 This was Samuel. In his time Israel had suffered from much
corruption within and many reverses without. The Philistines had made a great attack and
defeated Israel with great slaughter. The Israelites, instead of relying on Faith and
their own valour and cohesion, brought out their most sacred possession, the Ark of the
Covenant, to help them in the fight. But the enemy captured it, carried it away, and
retained it for seven months. The Israelites forgot that wickedness cannot screen itself
behind a sacred relic. Nor can a sacred relic help the enemies of faith. The enemy found
that the Ark brought nothing but misfortune for themselves, and were glad to abondon it.
It apparently remained twenty years in the village (qarya) of Yaarim (Kirjath-jeafim): I.
Samuel, vii. 2. Meanwhile the people pressed Samuel to appoint them a king. They thought
that a king would cure all their ills, whereas what was wanting was a spirit of union and
discipline and a readiness on their part to fight in the cause of God. (2.246)
279 Samuel knew as a Prophet that the people were fickle and only wanted
to cover their own want of union and true spirit by asking for a king. They replied with
spirit in words, but when it came to action, they failed. They hid themselves in caves and
rocks, or ran away, and even those who remained "followed him trembling": I.
Samuel, xiii 6-7. (2.246)
280 Talut is the Arabic name for Saul, who was tall and handsome, but
belonged to the tribe of Bejamin, the smallest tribe in Israel. His worldly belongings
were slender, and it was when he went out to search for some asses which had been lost
from his father's house that he met Samuel and was anointed king by him. The people's
fickleness appeared immediately he was named. They raised all sorts of petty objections to
him. The chief consideration in their minds was selfishness: each one wanted to be leader
and king himself, instead of desiring sincerely the good of the people as a whole, as a
leader should do. (2.247)
281 Ark of the Covenant: Tabut: a chest of acacia wood covered and lined
with pure gold, about 6ft x 3ft x 3ft. See Exod xxv. 10-22. It was to contain the
"testimony of God", or the Ten Commandments engraved on stone, with relics of
Moses and Aaron. Its Gold lid was to be the "Mercy Seat" with two cherubims of
beaten gold, with wings oustretched. This was a sacred possession to Israel. It was lost
to the enemy in the early part of Samuel's ministry; see n. 278 to ii. 246; when it came
back, it remained in a village for twenty years and was apparently taken to the capital
when kingship was instituted. It thus became a symbol of unity and authority. (2.248)
282 Security: sakina-safety, tranquility, peace. Later Jewish writings
use the same word for a symbol of God's Glory in the Tabernacle or tent in which the Ark
was kept, or in the Temple when it was built by Solomon. (2.248)
283 Carried by angels: these words refer to the Tabut or Ark, the
cherubims with outstretched wings on the lid may well be supposed to carry the security or
peace which the Ark symbolised. (2.248)
284 A Commander is hampered by a large force if it is not in
perfect discipline and does not whole-heartedly believe in its Commander. He must get rid
of all the doubtful ones, as did Gideon before Saul, and Henry V. in Shakespeare's story
long afterwards. Saul used the same test as Gideon; he gave a certain order when crossing
a stream; the greater part disobeyed, and were sent back. Gideon's story will be found in
Judges, vii. 2-7. (2.249)
285 Even in the small band that remained faithful, there were some who
were appalled by the number of the enemy when they met him face to face, and saw the size
and strength of the enemy Commander, the giant Goliath (Jalut). But there was a very small
band who were determined to face all odds because they had perfect confidence in God and
in the cause for which they were fighting. They were for making a firm stand and seeking
God's help. Of that number was David; see next note. (2.249)