Surah 2. Al-Baqara

You will incur no sin if you divorce women while you have not yet touched them nor settled a dower upon them;²²⁴ but [even in such a case] make provision for them - the affluent according to his means, and the straitened according to his means - a provision in an equitable manner: this is a duty upon all who would do good.²²⁵

  - Mohammad Asad

The term faridah denotes the dower (often also called mahr) which must be agreed upon by bridegroom and bride before the conclusion of the marriage-tie. While the amount of this dower is left to the discretion of the two contracting parties (and may even consist of no more than a token gift), its stipulation is an essential part of an Islamic marriage contract. For exceptions from this rule, see 33:50 and the corresponding note [58].

Lit., "upon the doers of good" - i.e., all who are determined to act in accordance with God's will.

There is no blame on you if you divorce women before the marriage is consummated or the dowry is settled. Pay them something anyhow, the rich man according to his means and poor according to his, a reasonable amount in all fairness. This is an obligation on the righteous people.

  - Muhammad Farooq-i-Azam Malik

There is no blame if you divorce women before the marriage is consummated or the dowry is settled. But give them a 'suitable' compensation- the rich according to his means and the poor according to his. A reasonable compensation is an obligation on the good-doers.

  - Mustafa Khattab

It is no sin for you if ye divorce women while yet ye have not touched them, nor appointed unto them a portion. Provide for them, the rich according to his means, and the straitened according to his means, a fair provision. (This is) a bounden duty for those who do good.

  - Marmaduke Pickthall

There is no blame on you if ye divorce women before consummation or the fixation of their dower; but bestow on them (a suitable gift) the wealthy according to his means and the poor according to his means; a gift of a reasonable amount is due from those who wish to do the right thing.

  - Abdullah Yusuf Ali

And if you divorce them before having touched them, but after having settled a dower upon them, then [give them] half of what you have settled - unless it be that they forgo their claim or he in whose hand is the marriage-tie²²⁶ forgoes his claim [to half of the dower]: and to forgo what is due to you is more in accord with God-consciousness. And forget not [that you are to act with] grace towards one another: verily, God sees all that you do.

  - Mohammad Asad

According to some of the most prominent Companions of the Prophet (e.g., 'Ali) and their immediate successors (e.g., Sa'id ibn al-Musayyab and Sa'id ibn Jubayr), this term denotes the husband (cf. Tabari, Zamakhshari, Baghawi, Razi and Ibn Kathir).

And if you divorce them before the marriage is consummated but after the fixation of a dowry, give them half of their dowry unless the woman wants to waive it or the man in whose hand is the marriage tie is generous enough (to pay the dowry in full). It is more appropriate that the man should act generously. Do not forget to show kindness to each other. Surely Allah observes your actions.

  - Muhammad Farooq-i-Azam Malik

And if you divorce them before consummating the marriage but after deciding on a dowry, pay half of the dowry, unless the wife graciously waives it or the husband graciously pays in full. Graciousness is closer to righteousness. And do not forget kindness among yourselves. Surely Allah is All-Seeing of what you do.

  - Mustafa Khattab

If ye divorce them before ye have touched them and ye have appointed unto them a portion, then (pay the) half of that which ye appointed, unless they (the women) agree to forgo it, or he agreeth to forgo it in whose hand is the marriage tie. To forgo is nearer to piety. And forget not kindness among yourselves. Allah is Seer of what ye do.

  - Marmaduke Pickthall

And if ye divorce them before consummation but after the fixation of a dower for them then the half of the dower (is due to them) unless they remit it. Or (the man's half) is remitted by him in whose hands is the marriage tie; and the remission (of the man's half) is the nearest to righteousness. And do not forget liberality between yourselves. For Allah sees well all that ye do. ^{269 270}

  - Abdullah Yusuf Ali

The law declares that in such a case half the dower fixed shall be paid by the man to the woman. But it is open to the woman to remit the half due to her or to the man to remit the half which he is entitled to deduct, and thus pay the whole.

Him in whose hands is the marriage tie: According to Hanafi doctrine this is the husband himself, who can ordinarily by his act dissolve the marriage. It therefore behooves him to be all the more liberal to the woman and pay her the full dower even if the marriage was not consummated.

BE EVER mindful of prayers, and of praying in the most excellent way;²²⁷ and stand before God in devout obedience.

  - Mohammad Asad

Lit., "the midmost [or "the most excellent"] prayer". It is generally assumed that this refers to the mid-afternoon ('asr) prayer, although some authorities believe that it denotes the prayer at dawn (fajr). Muhammad 'Abduh, however, advances the view that it may mean "the noblest kind of prayer - that is, a prayer from the fullness of the heart, with the whole mind turned towards God, inspired by awe of Him, and reflecting upon His word" (Manar II, 438). - In accordance with the system prevailing throughout the Qur'an, any lengthy section dealing with social laws is almost invariably followed by a call to God-consciousness: and since God-consciousness comes most fully to its own in prayer, this and the next verse are interpolated here between injunctions relating to marital life and divorce.

Guard your Salah (obligatory regular prayers) especially the middle Salah and stand up with true devotion to Allah.

  - Muhammad Farooq-i-Azam Malik

Observe the 'five obligatory' prayers- especially the middle prayer¹- and stand in true devotion to Allah.

  - Mustafa Khattab

 As mentioned in several authentic sayings of Prophet Muḥammad (ﷺ), the middle prayer is the afternoon prayer, ’Aṣr.

Be guardians of your prayers, and of the midmost prayer, and stand up with devotion to Allah.

  - Marmaduke Pickthall

Guard strictly your (habit of) prayers especially the middle prayer and stand before Allah in a devout (frame of mind). ²⁷¹

  - Abdullah Yusuf Ali

The Middle Prayer: Salutul-wusta: may be translated "the best or the most excellent prayer." Authorities differ as to the exact meaning of this phrase. The weight of authorities seems to be in favour of interpreting this as the 'Asr prayer in the middle of the afternoon. This is apt to be most neglected, and yet this is the most necessary, to remind us of God in the midst of our worldly affairs. There is special Sura, entitled 'Asr, of which the mystic meaning is appropriately dealt with under that Sura.

But if you are in danger, [pray] walking or riding;²²⁸ and when you are again secure, bear God in mind - since it is He who taught you what you did not previously know.

  - Mohammad Asad

This relates to any dangerous situation - for instance, in war - where remaining for any length of time at one place would only increase the peril: in such an event, the obligatory prayers may be offered in any way that is feasible, even without consideration of the qiblah.

If you are in danger, pray on foot or while riding; and when you are safe, remember Allah in the manner that He has taught you which you did not know before.

  - Muhammad Farooq-i-Azam Malik

If you are in danger, pray on foot or while riding. But when you are safe, 'take time to' remember Allah for teaching you what you did not know.

  - Mustafa Khattab

And if ye go in fear, then (pray) standing or on horseback. And when ye are again in safety, remember Allah, as He hath taught you that which (heretofore) ye knew not.

  - Marmaduke Pickthall

If ye fear (an enemy) pray on foot or riding (as may be most convenient) but when ye are in security celebrate Allah's praises in the manner He has taught you which ye knew not (before). ²⁷²

  - Abdullah Yusuf Ali

Verses 238-39 are parenthetical, introducing the subject of prayer in danger. This is more fully dealt with in iv. 101-03.

AND IF any of you die and leave wives behind, they bequeath thereby to their widows [the right to] one year's maintenance without their being obliged to leave [the dead husband's home].²²⁹ If, however, they leave [of their own accord], there shall be no sin in whatever they may do with themselves in a lawful manner.²³⁰ And God is almighty, wise.

  - Mohammad Asad

Lit., "[it is] a bequest to their wives [of] one year's maintenance without being dislodged". (As regards the justification of the rendering adopted by me, see Manar II, 446 ff.). The question of a widow's residence in her dead husband's house arises, of course, only in the event that it has not been bequeathed to her outright under the provisions stipulated in 4:12 .

For instance, by remarrying - in which case they forgo their claim to additional maintenance during the remainder of the year. Regarding the phrase "there shall be no sin", see note [222] above.

Those of you who die and leave widows should bequeath for them a year's maintenance without causing them to leave their homes; but if they leave the residence on their own there is no blame on you for what they chose for themselves in a fair way. Allah is Mighty, Wise.

  - Muhammad Farooq-i-Azam Malik

Those of you who die leaving widows should bequeath for them a year's maintenance without forcing them out.¹ But if they choose to leave, you are not accountable for what they reasonably decide for themselves. And Allah is Almighty, All-Wise.

  - Mustafa Khattab

 This ruling was later replaced by the ruling in 2:234.

(In the case of) those of you who are about to die and leave behind them wives, they should bequeath unto their wives a provision for the year without turning them out, but if they go out (of their own accord) there is no sin for you in that which they do of themselves within their rights. Allah is Mighty, Wise.

  - Marmaduke Pickthall

Those of you who die and leave widows should bequeath for their widows a year's maintenance and residence; but if they leave (the residence) there is no blame on you for what they do with themselves provided it is reasonable and Allah is Exalted in Power Wise. ²⁷³

  - Abdullah Yusuf Ali

Opinions differ whether the provision (of a year's maintenance, with residence) for a widow is abrogated by the share which the widow gets (one-eighth or one- fourth) as an heir (Q.iv.12). I do not think it is. The bequest (where made) takes effect as a charge on the property, but the widow can leave the house before the year is out, and presumably the maintenance then ceases.

And the divorced women, too, shall have [a right to] maintenance in a goodly manner:²³¹ this is a duty for all who are conscious of God.

  - Mohammad Asad

This obviously relates to women who are divorced without any legal fault on their part. The amount of alimony - payable unless and until they remarry - has been left unspecified since it must depend on the husband's financial circumstances and on the social conditions of the time.

Reasonable provisions must also be made for divorced women. That is an obligation upon those who fear Allah.

  - Muhammad Farooq-i-Azam Malik

Reasonable provisions must be made for divorced women- a duty on those mindful 'of Allah'.

  - Mustafa Khattab

For divorced women a provision in kindness: a duty for those who ward off (evil).

  - Marmaduke Pickthall

For divorced women maintenance (should be provided) on a reasonable (scale). This is a duty on the righteous.

  - Abdullah Yusuf Ali

In this way God makes clear unto you His messages, so that you might [learn to] use your reason.

  - Mohammad Asad

That's how Allah makes His Revelations clear to you so that you may understand.

  - Muhammad Farooq-i-Azam Malik

This is how Allah makes His revelations clear to you, so perhaps you will understand.

  - Mustafa Khattab

Thus Allah expoundeth unto you His revelations so that ye may understand.

  - Marmaduke Pickthall

Thus doth Allah make clear His Signs to you: in order that ye may understand.

  - Abdullah Yusuf Ali

ART THOU NOT aware of those who forsook their homelands in their thousands for fear of death - whereupon God said unto them, "Die," and later brought them back to life?²³² Behold, God is indeed limitless in His bounty unto man - but most people are ungrateful.

  - Mohammad Asad

After the conclusion of the injunctions relating to marital life, the Qur'an returns here to the problem of warfare in a just cause by alluding to people who - obviously under a hostile attack - "forsook their homelands for fear of death". Now, neither the Qur'an nor any authentic Tradition offers any indication as to who the people referred to in this verse may have been. The "historical" explanations given by some of the commentators are most contradictory; they seem to have been derived from Talmudic stories current at the time, and cannot be used in this context with any justification. We must, therefore, assume (as Muhammad 'Abduh does in Manar II. 455 ff.) that the above allusion is parabolically connected with the subsequent call to the faithful to be ready to lay down their lives in God's cause: an illustration of the fact that fear of physical death leads to the moral death of nations and communities, just as their regeneration (or "coming back to life") depends on their regaining their moral status through overcoming the fear of death. This is undoubtedly the purport of the elliptic story of Samuel, Saul and David told in verses {246-251}.

Have you reflected on the case of thousands of people (Israelites) who fled their homes for fear of death? Allah said to them: "Die" (gave them death). Then He gave them life again. Surely Allah is bountiful to mankind, but most of the people are ungrateful.

  - Muhammad Farooq-i-Azam Malik

Have you 'O Prophet' not seen those who fled their homes in the thousands for fear of death?¹ Allah said to them, 'Die!' then He gave them life. Surely Allah is ever Bountiful to humanity, but most people are ungrateful.

  - Mustafa Khattab

 They fled in the wake of a plague or an enemy attack.

Bethink thee (O Muhammad) of those of old, who went forth from their habitations in their thousands, fearing death, and Allah said unto them: Die, and then He brought them back to life. Lo! Allah is a Lord of Kindness to mankind, but most of mankind give not thanks.

  - Marmaduke Pickthall

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

  - Abdullah Yusuf Ali

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.

Fight, then, in God's cause,²³³ and know that God is all-hearing, all-knowing.

  - Mohammad Asad

I.e., in a just war in self-defence against oppression or unprovoked aggression (cf. {2:190-194}).

O believers, fight in the path of Allah without fear of death and bear in mind that Allah hears and knows everything.

  - Muhammad Farooq-i-Azam Malik

Fight in the cause of Allah, and know that Allah is All-Hearing, All-Knowing.

  - Mustafa Khattab

Fight in the way of Allah, and know that Allah is Hearer, Knower.

  - Marmaduke Pickthall

Then fight in the cause of Allah and know that Allah heareth and knoweth all things. ²⁷⁵

  - Abdullah Yusuf Ali

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.

Who is it that will offer up unto God a goodly loan,²³⁴ which He will amply repay, with manifold increase? For, God takes away, and He gives abundantly; and it is unto Him that you shall be brought back.

  - Mohammad Asad

I.e., by sacrificing one's life in, or devoting it to, His cause.

Who will loan to Allah a beautiful loan which Allah will increase many fold? Allah alone can decrease and increase wealth, and to Him you all shall return.

  - Muhammad Farooq-i-Azam Malik

Who will lend to Allah a good loan which Allah will multiply many times over? It is Allah 'alone' who decreases and increases 'wealth'. And to Him you will 'all' be returned.

  - Mustafa Khattab

Who is it that will lend unto Allah a goodly loan, so that He may give it increase manifold? Allah straiteneth and enlargeth. Unto Him ye will return.

  - Marmaduke Pickthall

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

  - Abdullah Yusuf Ali

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?

Art thou not aware of those elders of the children of Israel, after the time of Moses, how they said unto a prophet of theirs,²³⁵ "Raise up a king for us, [and] we shall fight in God's cause"? Said he: "Would you, perchance, refrain from fighting if fighting is ordained for you?" They answered: "And why should we not fight in God's cause when we and our children have been driven from our homelands?"²³⁶ Yet, when fighting was ordained for them, they did turn back, save for a few of them; but God had full knowledge of the evildoers.

  - Mohammad Asad

The prophet referred to here is Samuel (cf. Old Testament, I Samuel viii ff.).

Obviously a reference to the many invasions of their homelands by their perennial enemies, the Philistines, Amorites, Amalekites and other Semitic and non-Semitic tribes living in and around Palestine; and, by implication, a reminder to believers of all times that "fighting in God's cause" (as defined in the Qur'an) is an act of faith.

Have you not reflected on what the leaders of the children of Israel demanded from one of their Prophets after the death of Musa (Moses)? "Appoint for us a king," they said, "and we will fight in the cause of Allah." The Prophet replied: "What if you refuse to fight when you are ordered to do so?" They replied, "How could we refuse to fight in the cause of Allah, while we along with our children were driven out of our homes?" But when, on their demand, they were ordered to fight, all refused except a few of them. Allah knows the evildoers.

  - Muhammad Farooq-i-Azam Malik

Have you not seen those chiefs of the Children of Israel after Moses? They said to one of their prophets, 'Appoint for us a king, 'and' we will fight in the cause of Allah.' He said, 'Are you not going to cower if ordered to fight?' They replied, 'How could we refuse to fight in the cause of Allah, while we were driven out of our homes and 'separated from' our children?' But when they were ordered to fight, they fled, except for a few of them. And Allah has 'perfect' knowledge of the wrongdoers.

  - Mustafa Khattab

Bethink thee of the leaders of the Children of Israel after Moses, how they said unto a Prophet whom they had: Set up for us a King and we will fight in Allah's way. He said: Would ye then refrain from fighting if fighting were prescribed for you? They said: Why should we not fight in Allah's way when we have been driven from our dwellings with our children? Yet, when fighting was prescribed for them, they turned away, all save a few of them. Allah is Aware of evil-doers.

  - Marmaduke Pickthall

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}

  - Abdullah Yusuf Ali

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.

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.

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.

And their prophet said unto those elders:²³⁷ "Behold, now God has raised up Saul to be your king." They said: "How can he have dominion over us when we have a better claim to dominion than he, and he has not [even] been endowed with abundant wealth?" [The prophet] replied: "Behold, God has exalted him above you, and endowed him abundantly with knowledge and bodily perfection. And God bestows His dominion²³⁸ upon whom He wills: for God is infinite, all-knowing."

  - Mohammad Asad

Lit., "to them" - but the next sentence shows that the elders were thus addressed by Samuel.

An allusion to the Qur'anic doctrine that all dominion and all that may be "owned" by man belongs to God alone, and that man holds it only in trust from Him.

Their Prophet told them: "Allah has appointed Talut to be your king." They replied: "How can he be our king when some of us are more deserving than him? Besides he is not rich." The Prophet said: "Allah has chosen him to rule over you and blessed him with knowledge and stature. Allah grants kingship to whom He pleases and Allah has boundless knowledge."

  - Muhammad Farooq-i-Azam Malik

Their prophet told them, 'Allah has appointed Saul¹ to be your king.' They protested, 'How can he be our king when some of us are more deserving of kingship than he, and he has not been blessed with vast riches?' He replied, 'Allah has chosen him over you and blessed him with knowledge and stature. Allah grants kingship to whoever He wills. And Allah is All-Bountiful, All-Knowing.'

  - Mustafa Khattab

 Ṭalûṭ.

Their Prophet said unto them: Lo! Allah hath raised up Saul to be a king for you. They said: How can he have kingdom over us when we are more deserving of the kingdom than he is, since he hath not been given wealth enough? He said: Lo! Allah hath chosen him above you, and hath increased him abundantly in wisdom and stature. Allah bestoweth His sovereignty on whom He will. Allah is All Embracing, All Knowing.

  - Marmaduke Pickthall

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

  - Abdullah Yusuf Ali

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.

And their prophet said unto them: "Behold, it shall be a sign of his [rightful] dominion that you will be granted a heart²³⁹ endowed by your Sustainer with inner peace and with all that is enduring in the angel-borne heritage left behind by the House of Moses and the House of Aaron.²⁴⁰ Herein, behold, there shall indeed be a sign for you if you are [truly] believers."

  - Mohammad Asad

Lit., "that there will come to you the heart". The word tabut - here rendered as "heart" - has been conventionally interpreted as denoting the Ark of the Covenant mentioned in the Old Testament, which is said to have been a highly-ornamented chest or box. The explanations offered by most of the commentators who adopt the latter meaning are very contradictory, and seem to be based on Talmudic legends woven around that "ark". However, several authorities of the highest standing attribute to tabut the meaning of "bosom" or "heart" as well: thus, Baydawi in one of the alternatives offered in his commentary on this verse, as well as Zamakhshari in his Asas (though not in the Kashshaf), Ibn al-Athir in the Nihayah, Raghib, and Taj al-'Arus (the latter four in the article tabata); see also Lane I, 321, and IV, 1394 (art. sakinah). If we take this to be the meaning of tabut in the above context, it would be an allusion to the Israelites' coming change of heart (a change already indicated, in general terms, in verse {243} above). In view of the subsequent mention of the "inner peace" in the tabut, its rendering as "heart" is definitely more appropriate than "ark".

Lit., "and the remainder of that which the House (al) of Moses and the House of Aaron left behind, borne by the angels". The expression "borne by the angels" or "angel-borne" is an allusion to the God-inspired nature of the spiritual heritage left by those two prophets; while the "remainder" (baqiyyah) denotes that which is "lasting" or "enduring" in that heritage.

Furthermore, their Prophet told them: "The sign of his appointment as a king is that there will come to you the chest in which there is tranquillity from your Rabb and the residue of relics which the family of Musa (Moses) and the family of Haroon (Aaron) left behind, and that chest will be carried by the angels. Surely therein is a sign for you if you are true believers."

  - Muhammad Farooq-i-Azam Malik

Their prophet further told them, 'The sign of Saul's kingship is that the Ark will come to you- containing reassurance¹ from your Lord and relics of the family of Moses and the family of Aaron,² which will be carried by the angels. Surely in this is a sign for you, if you 'truly' believe.'

  - Mustafa Khattab

 Reassurance refers to the Torah.

 i.e., the staff of Moses and fragments of the Tablets.

And their Prophet said unto them: Lo! the token of his kingdom is that there shall come unto you the ark wherein is peace of reassurance from your Lord, and a remnant of that which the house of Moses and the house of Aaron left behind, the angels bearing it. Lo! herein shall be a token for you if (in truth) ye are believers.

  - Marmaduke Pickthall

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}

  - Abdullah Yusuf Ali

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.

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.

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.

And when Saul set out with his forces, he said: "Behold, God will now try you by a river: he who shall drink of it will not belong to me, whereas he who shall refrain from tasting it - he, indeed, will belong to me; but forgiven shall be he²⁴¹ who shall scoop up but single handful." However, save for a few of them, they all drank [their fill] of it. And as soon as he and those who had kept faith with him had crossed the river, the others said: "No strength have we today [to stand up] against Goliath and his forces!" [Yet] those who knew with certainty that they were destined to meet God, replied: "How often has a small host overcome a great host by God's leave! For God is with those who are patient in adversity."

  - Mohammad Asad

Lit., "excepting him". The symbolic implication is that faith - and, thus, belief in the justice of one's cause - has no value unless it is accompanied by heightened self-discipline and disregard of one's material interests.

When Talut marched forth with his army, he announced: "Allah will test you at a certain river; anyone who will drink from its water shall cease to be my soldier, and those who will not drink to quench their thirst with its water except a sip or so from the hollow of their hands shall fight on my side." They all drank from it, inspite of this warning, except a few of them. When he and those who believed with him crossed the river, they said: "We have no power left this day against Jalut (Goliath) and his warriors." But the believers, who knew they would meet Allah, replied: "It has often happened that a small group, by the grace of Allah, has vanquished a mighty army. Allah is with those who endure with patience."

  - Muhammad Farooq-i-Azam Malik

When Saul marched forth with his army, he cautioned: 'Allah will test you with a river. So whoever drinks 'his fill' from it is not with me, and whoever does not taste it- except a sip from the hollow of his hands- is definitely with me.' They all drank 'their fill' except for a few! When he and the 'remaining' faithful with him crossed the river, they said, 'Now we are no match for Goliath and his warriors.' But those 'believers' who were certain they would meet Allah reasoned, 'How many times has a small force vanquished a mighty army by the Will of Allah! And Allah is 'always' with the steadfast.'

  - Mustafa Khattab

And when Saul set out with the army, he said: Lo! Allah will try you by (the ordeal of) a river. Whosoever therefore drinketh thereof he is not of me, and whosoever tasteth it not he is of me, save him who taketh (thereof) in the hollow of his hand. But they drank thereof, all save a few of them. And after he had crossed (the river), he and those who believed with him, they said: We have no power this day against Goliath and his hosts. But those who knew that they would meet their Lord exclaimed: How many a little company hath overcome a mighty host by Allah's leave! Allah is with the steadfast.

  - Marmaduke Pickthall

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}

  - Abdullah Yusuf Ali

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.

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.

And when they came face to face with Goliath and his forces, they prayed: "O our Sustainer! Shower us with patience in adversity, and make firm our steps, and succour us against the people who deny the truth!"

  - Mohammad Asad

When they advanced to face Jalut (Goliath) and his warriors, they prayed: "Our Rabb! Fill our hearts with steadfastness, make our steps firm, and help us (give us victory) against the unbelievers."

  - Muhammad Farooq-i-Azam Malik

When they advanced to face Goliath and his warriors, they prayed, 'Our Lord! Shower us with perseverance, make our steps firm, and give us victory over the disbelieving people.'

  - Mustafa Khattab

And when they went into the field against Goliath and his hosts they said: Our Lord! Bestow on us endurance, make our foothold sure, and give us help against the disbelieving folk.

  - Marmaduke Pickthall

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."

  - Abdullah Yusuf Ali