Al-Baqarah: (250) And when they went forth to face Goliath...

Issues Discussed Here:

• Mubaraza in warfare means each combatant stepping forward to face his opponent during the fight.
• The root word, al-Barāz, refers to an open, unobstructed space.
• Therefore, al-Burūz (stepping forth) means each person positioning himself in this open space (al-Barāz) so that he can clearly see his adversary.

• When the learned and strong members of Saul's army confirmed to the commoners and the weak that "How many a small band has overcome a mighty host by the permission of Allah," and clarified that victory and support come only through God's aid, it was natural that when Saul's army advanced toward Goliath's army and saw their own small numbers against the enemy's multitude, they became occupied with supplication and humility.
• They said: {Our Lord, pour down upon us patience} (2:250).
• A similar instance is recounted by Allah concerning another group who, upon meeting the polytheists, said: {And how many a prophet has fought, and with him [fought] numerous religious scholars...} (Al 'Imran: 146) until the end of the verse: {And their call was not but that they said, "Our Lord, forgive us our sins and our extravagance in our affair and plant firmly our feet and give us victory over the disbelieving people"} (Al 'Imran: 147).
• The Prophet (peace be upon him) acted similarly in all battles. It is narrated concerning the Battle of Badr that the Prophet (PBUH) continuously prayed and sought the fulfillment of God's promise. Whenever he encountered an enemy, he would say: "O Allah, I seek refuge in You from their evils, and I place You in their throats," and he would say: "With You I advance, and with You I maneuver."

• The phrase Afraghtu al-Inā’ (I emptied the vessel) means pouring out what is inside it.
• The root is al-Farāgh (emptiness); someone is fārigh (empty) if he is free from anything occupying him.
• Al-Ifrāgh (emptying) is making the vessel devoid of its contents, which only happens by pouring out everything within it.
• Therefore, the meaning of {Pour down upon us patience} indicates exaggeration in seeking patience in two ways:
  1. When something is poured into something else, it becomes firmly established and does not easily leave it. This indicates emphasis (ta'kīd).
  2. Ifrāgh of a vessel means emptying it completely by pouring out everything it contains. Thus, {Pour down upon us patience} means: "Pour upon us the most complete and utmost pouring."

• The necessary elements sought during combat are three:
  1. Patience: A person must be patient in witnessing fears and terrifying events. This is the highest pillar of the warrior, for if he is cowardly, no objective can be achieved.
  2. Means/Support: He must possess the necessary equipment, tools, and favorable circumstances that allow him to stand firm and not be forced to flee.
  3. Strength to Overcome: His strength must increase relative to the enemy's strength so that he can overpower the enemy.
• The first element is intended by {Pour down upon us patience}.
• The second element is intended by {and plant firmly our feet}.
• The third element is intended by {and give us victory over the disbelieving people}.

• The scholars (Ashāb) used this verse to argue that human actions are created by Allah (the doctrine of Kasb vs. Khalq).
  • They argue that patience is nothing but the intention (qaṣd) toward steadfastness, and steadfastness is nothing but stillness and stability.
  • This verse indicates that the intention called patience comes from Allah ({Pour down upon us patience}), and the resulting stability and stillness also come by Allah's action ({and plant firmly our feet}).
  • This explicitly shows that the will (irāda) is an act of the servant, but its creation (khalq) is by Allah.

• The Judge's Counter-Argument: The Judge (al-Qāḍī) responded by saying that patience and firm footing refer to the realization of the means (causes) for patience and firm footing. These means, which are by Allah's action, are four:
  1. Allah instills terror and cowardice in the hearts of the enemies, causing them disarray, which encourages the Muslims to be brave and steadfast.
  2. Allah guides some enemies to realize the falsehood of their path, causing internal disagreement and division among them, which encourages the believers.
  3. Allah afflicts the enemies, their homes, and families with calamities like death or plague, distracting them so they cannot focus on fighting, which encourages the Muslims.
  4. Allah afflicts the enemies with a widespread illness or weakness, or causes their leader (who manages their affairs) to die. When the believers learn of this, it strengthens their hearts and necessitates patience and steadfastness for them.

• The Rebuttal (Two Points):
  1. We have already established that patience is the intention toward stillness, and steadfastness is the resulting stillness. This verse indicates that the servant's intention (irāda) is from Allah. This invalidates your view, as you are diverting the literal meaning (ẓāhir) and interpreting it as the causes of patience and firm footing. Abandoning the literal meaning without evidence is impermissible.
  2. Even if we accept these causes you mentioned, which you agree are by Allah's action: Do these causes have an effect in tipping the scale toward a preferred outcome, or not?
     • If they have no effect, then asking Allah for them is pointless.
     • If they do have an effect in tipping the scale (tarjīḥ), then when these tipping causes proceed from Allah, the preference (rujḥān) occurs. When preference occurs, the less preferred option becomes impossible, necessitating the occurrence of the preferred option—which is the desired outcome. (And Allah knows best.)

{So they defeated them by the permission of Allah. And David killed Goliath, and Allah gave him the kingship and wisdom and taught him of that which He willed. And if it were not for Allah repelling some people by others, the earth would have been corrupted, but Allah is full of bounty to the worlds.}