Transliteration:( Falammaa fasala Taalootu biljunoodi qaala innal laaha mubtaleekum binaharin faman shariba minhu falaisa minnee wa mallam yat'amhu fa innahoo minneee illaa manigh tarafa ghurfatam biyadih; fashariboo minhu illaa qaleelamminhum; falammaa jaawazahoo huwa wallazeena aamanoo ma'ahoo qaaloo laa taaqata lanal yawma bi Jaaloota wa junoodih; qaalallazeena yazunnoona annahum mulaaqul laahi kam min fi'atin qaleelatin ghalabat fi'atan kaseeratam bi iznil laah; wallaahuma'as saabireen )
624. This journey of the Israelites to wage war against Jalut was undertaken during extreme heat. The heat of summer, the uneasiness of the jungle and the heat of the scorching sun made the soldiers miserable and thirsty. Talut had informed them that soon they would be coming across a river but they should refrain from drinking from it, its a test placed upon them. Talut was informing them about this from the revelation that Hazrat Shumail was receiving.
625. Whosoever drinks from this water is not my followers and as such will not accompany me in this battle. It does not mean that he is a non-believer, because every sin does not make a person a non-believer. However, it can possibly be said that such a person could go out of the fold of Islam .e. by drinking much water out of this river could set hypocrisy and enmity in his heart which are the signs of infidelity.
626. Those who withstood the test and did not drink are of my followers, or of my religion or are with me in the battle, because those who failed to bear the thirst for a short while would not be able to withstand the hardships of war in future. From this we learn that to prepare the soldiers to withstand the hardships of war, and to put them to test in matters related to war is the practice of the Prophets. The practice of the present day military training can be deduced from this verse. At that time not to drink that water was extremely important, in fact drinking that water had become an act of infidelity as can he understand from the following passage
627 The extreme heat, unbearable conditionsor the journey, intensity of the thirst and Allah's
command were indeed a total test of theirpatience, if these people could exercise patience under the extreme conditions, they will easily be able to exercise patience in the face of future hardships of war. But if they had faltered here, then they would not be able to fight in future as well.
628. From this we learn that sincere people are always few in number i.e. from thousands only 313 turned out to be sincere. Says Allah Almighty "And there are few in My bondsmen who are thankful" (S34: V13).
629. From this we learn also that those who went to the river were declared non-believers because "And those who believed are with him" is stated here. This teaches us that every instruction of the Prophet is incumbent to be obeyed even if it is based on some measure of expediency. This makes it clear that those who wanted to drink the water remained at the river and when the patient believers had already reached the other side of the river banks, they were being called by these impatient disbelievers, because by this time the believers had not gone beyond the river at all.
630. From this verse we learn that the obedience of a Prophet is instrumental in inculcating bravery, while disobedience to the Prophet can result in cowardice. The true Prophets are all brave while false prophets are cowards ie. Mirza Ghulam Ahmed, the false Prophet, did not go on pilgrimage because of feat.
631 sometimes the word S(uspicion conjecture, etc.) is used to denote costiveness and certainty. These believers were certain of meeting their Lord. Without certainty and positiveness no faith can be obtained says Allah Almighty
"Why it did not happen when you had heard it that the male and female believers should have thought good of their own people" (S24: V12). In this verse. too, the word "ZANN" is used to indicate positiveness, because it is imperative to be absolutely certain about Hazrat Ayesha's (on whom be peace) chastity.
632. Success and victory is not dependent on superiority of number or equipment, but is dependent on the grace and blessing of Allah. If His grace is with you it can destroy the elephant with just rocks of birds.This teaches us that believers should have total trust in Allah, However, acting upon available means is not going against the principle of reliance and trust. Says Allah Almighty: “And keep ready for them the strength you can and as many horses as you can" (S8: V60)
633. Allah and His Help and Mercy is with the patient, while his Wrath and Anger with those who are impatient and with knowledge and power with all and sundry.
248. And their Prophet said to them: “Verily! The sign of His kingdom is that there shall come to you At-Tabut, wherein is Sakinah (peace and reassurance) from your Lord and a remnant of that which Musa (Moses) and Harun (Aaron) left behind, carried by the angels. Verily, in this is a sign for you if you are indeed believers.
Their Prophet then proclaimed, “The sign of the blessings of Talut’s kingship over you is that Allah will give you back the Tabut (wooden box) that has been taken from you.” Allah said:
(wherein is Sakinah from your Lord) meaning, peace (or grace) and reassurance. `Abdur-Razzaq stated that Qatadah said:
(wherein is Sakinah) means grace. In addition, Ar-Rabi` said that Sakinah means mercy. This is also the meaning given by Ibn `Abbas, as Al-`Awfi narrated.
Allah then said:
(…and a remnant of that which Musa (Moses) and Harun (Aaron) left behind,)
Ibn Jarir related that Ibn `Abbas said about this Ayah:
(…and a remnant of that which Musa (Moses) and Harun (Aaron) left behind, ) Meaning, Moses’ staff and the remnants of the Tablets. This is the same Tafsir of Qatadah, As-Suddi, Ar-Rabi` bin Anas and `Ikrimah, who added, “And also the Torah.” `Abdur-Razzaq said that he asked Ath-Thawri about the meaning of,
(…and a remnant of that which Musa (Moses) and Harun (Aaron) left behind,)
Ath-Thawri said, “Some said that it contained a pot of manna and the remnants of the Tablets, while some others said that it contained (Moses’) staff and two shoes (and refer to 20:12).”
Allah then said:
(…carried by the angels.)
Ibn Jurayj stated that Ibn `Abbas said, “The angels came down while carrying the Tabut between the sky and the earth, until they placed it before Talut while the people were watching.” As-Suddi said, “The Tabut was brought to Talut’s house, so the people believed in the prophethood of Sham`un (Simeon) and obeyed Talut”
The Prophet then said:
(Verily, in this is a sign for you) testifying to my truth in what I was sent with, my prophethood, and my command to you to obey Talut,
(if you are indeed believers. ) in Allah and the Hereafter.’
‘
(2:249) When Saul (Talut) set out with his forces he said: “Allah will try you with a river, and whoever drinks of it does not belong to me; he who refrains from tasting it – unless it be just a palmful – he indeed belongs to me.” Then all, except a few of them, drank their fill at the river.[271]
But as soon as Saul (Talut) and the believers with him went forth across the river, they said: “Today we have no strength to face Goliath (Jalut) and his forces.”[272] But those who believed that they were bound to meet their Lord said: “How often has a small party prevailed against a large party by the leave of Allah.” Allah is with those who remain steadfast.
271. This may refer either to the river Jordan or to some other river or stream in that region. Saul wanted to take the Israelite army across the river. He was aware, however, that there was little moral discipline and restraint left in them. Hence he hit upon this device to distinguish the worthy from the worthyless. Those who could not endure thirst even for a short while, would not be expected to remain steadfast in their confrontation with an enemy at whose hands they had already taken a beating.
272. These were presumable the people who had shown their impatience on the bank of the river. (See the preceding note – Ed.)
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