(252) تِلْكَ آيَاتُ اللّهِ نَتْلُوهَا عَلَيْكَ بِالْحَقِّ وَإِنَّكَ لَمِنَ الْمُرْسَلِينَ
252. " These are the Signs of Allah; We recite them to you (Muhammad) in truth, and verily, you are (one) of the Messengers."
This expressive verse is the last verse of the second part of the Holy Qur'an, the commentary of which has been discussed in the current volume.
In this verse, the Qur'an points out that these stories and incidents which were explained about, should be heeded as a warning and instructive lesson for Muslims. In particular where the story of the death of a thousand people in one moment and then their coming back to life again by the invocation of their prophet is stated.
All of these are the effects of the Signs of Allah: granting the rank of leadership to an unknown young shepherd who, in the meanwhile, was wise and eligible; the victory of a small group against a large group of armed enemies; the bravery of a young lad in that fight and endowing him the position of prophethood by the Lord. These events, mentioned in the Qur'an, are totally some indicative hints to the truthfulness of the speech and Messengership of the Prophet of Islam (p.b.u.h.) . It says:
Considering the contents of the previous verses, makes it clear that the elements of victory lie in the following factors:
1) A capable worthy leader; 2) truthful followers; 3) trusting in Allah; 4) patience and perseverance; and, 5) having a godly motive.
On the whole, the Qur'an recognizes the clash and struggle for power and authority as an important factor in the development of the terrestrial life which is supported by 22: 40. The struggle for existence and the survival of the fittest is a natural factor in the development and the progress of the creation as a whole but with the advent of Adam and the birth of the intellectual faculties and the development of inspiration
in man, the natural tendencies and values gave place to the conventional moral and legal values instead of fighting for food and the material necessities, man began to struggle for right and wrong, what ought to be done and what ougt not to. To stop this struggle means deterioration and reversion to animal life. Islam advocates the sublimation of the natural tendencies and the native urge in the best conventional and the highly improved forms by decrying the false values and the evil use of the faculties. There should be competition and struggle for such an attainment and rank which takes one closer and nearer to Allah. Hence one should always be prepared to fight against the evil in his own self which would take him back to animal life; and to fight against the evil in the society and the state in which he lives. He should compete with the others in attaining whatever is good and godly. See the Qur'an 2: 148 and 5: 148.
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Explanation : (1)
So, this is history and its various defects which can never be glossed over or corrected. With this background, we should never compare the historical events mentioned in the Qur'an, with the narrations of the same events given in the books of history. The Qur'an is a divine revelation, free from mistake and falsehood. How can it be judged with the help of history, the history which nobody believes to be free from lie and error? Many historical events, as given in the Qur'an, like this very story of Talut, differ from the reports in the Bible. But why should we worry? The Bible is no better than other history books; The alterations, suppressions, additions and omissions carried out in these books are too well-known to need any description. The story of Samuel and Saul was written in the Bible by an unknown hand. The story of Talut in the Qur'an is the true words of Allah.
(1) Al-Mizan, commentary, vol. 4, p. 123 (English Version) , by al-'Allamah as-Sayyid Muhammad Husayn at-Tabataba'i
This much about history in general. Now let us see what is the main object of the Qur'an in such narrations. The Qur'an is not a book of history, nor does it describe an event with all its details as a book of history purports to do. The Qur'an is divine speech, poured into the mould of revelation, " With it Allah guides him who follows His pleasure into the ways of safety." That is why it does not narrate an event from the beginning to the end with all its details. It only picks out a few such points of an event as will be useful to the listener as a lesson, sermon and moral.
This is The End of Part Two