Al-Baqarah: (251) So they were defeated by the permission of Allah...

Meaning: Allah, the Exalted, responded to their supplication, poured patience upon them, stabilized their feet, and granted them victory over the disbelieving people: Goliath and his soldiers. By His grace and mercy, He realized the belief of those who said: {How many a small company has overcome a large company by the permission of Allah! * And Allah is with the patient} (Al-Baqarah: 249).

The root of hazm (defeat/breaking) in language means fracture. It is said a waterskin is munhazim if it cracks due to dryness. To break a bone or a shaft is hazm. Al-Hazmah is a depression in a mountain or rock. Sufyan ibn 'Uyaynah said regarding Zamzam: "It is the hazmah of Gabriel," meaning he struck it with his foot, and the water emerged. It is also said: "I heard the hazmah of thunder," as if it were a cracking sound. Clouds are called hazīm because they split open with rain. The udder is hazm or hazamahu for what breaks off from it.

Then, Allah informed that this defeat was by the permission (bi-idhn) of Allah, with His aid, success, and facilitation. Had it not been for His aid and facilitation, it would never have happened.

Then He said: {And David killed Goliath}. Ibn Abbas (may Allah be pleased with him) said: David (peace be upon him) was a shepherd with seven brothers serving under Saul (Talut). When the news of his brothers was delayed reaching their father, Ishai, he sent David to bring him news of them. David found them in the battle lines facing the mighty Goliath, who was from the people of 'Ad. Goliath challenged anyone to single combat, but no one came forward. He said: "O Children of Israel, if you are on the truth, one of you should face me." David asked his brothers, "Is there no one among you who will face this insolent one?" They remained silent. David went to a part of the line where his brothers were not present. Saul passed by him while he was encouraging the people. David asked him, "What will you do with the one who kills this insolent one?" Saul replied, "I will marry him to my daughter and give him half my kingdom." David said, "Then I will go out to face him." David's habit while shepherding was to fight wolves and lions with a sling. Saul knew of his bravery. When David prepared to go out, Saul shot an arrow at him, which struck Goliath in the chest and pierced him. After that, many people were killed, and Allah defeated Goliath's troops. {And David killed Goliath}. Saul became envious of David and expelled him from his kingdom, failing to fulfill his promise. Later, Saul regretted it and sought David until he was killed. David reigned, and prophecy was granted to him. The combination of kingship and prophecy in the Children of Israel only occurred in him.

Know that His saying: {So they were defeated by the permission of Allah, and David killed Goliath} indicates that the defeat of Goliath's army was by Saul, even though the killing of Goliath was only by David. The outward appearance does not indicate whether the army's rout occurred before or after Goliath's killing, as the conjunction waw (and) does not imply sequence.

{And Allah gave him the kingdom and wisdom}

Regarding His saying: {And Allah gave him the kingdom and wisdom}, there are several issues:

Issue 1: Some said that Allah gave him the kingdom and prophethood as a reward for his great obedience and risking his life for the sake of Allah, especially since Allah knew he was fit to bear the burden of prophethood. Prophethood is not precluded from being a reward for obedience, as Allah says: {And We had chosen them with knowledge over the worlds * And We gave them of the signs that which was a clear trial} (Ad-Dukhan: 32-33). And: {Allah knows best where to place His message} (Al-An'am: 124). The apparent meaning of this verse also suggests this, because after recounting David's killing of Goliath, Allah immediately follows with: {And Allah gave him the kingdom and wisdom}. When a ruler rewards a servant who performed arduous service, it is generally assumed that the reward is due to that service.

The majority, however, held that prophethood cannot be made a reward for deeds; rather, it is purely a favor and a grace, as Allah says: {Allah chooses from among the angels messengers and from among the people} (Al-Hajj: 75).

Issue 2: Some said the apparent meaning of the verse indicates that David was given the kingdom and prophethood precisely when he killed Goliath, because Allah mentioned giving the kingdom and wisdom immediately after mentioning David killing Goliath. Linking a ruling to a suitable description suggests that description is the cause of that ruling. The suitability is that when he killed such a great adversary with a sling and a stone, it was a miracle, especially since the stones were attached to him and said, "Take us, for by us you will kill Goliath." The manifestation of a miracle indicates prophethood. As for the kingship, since the people witnessed him overpowering that great, fearsome enemy with such a small act, their hearts undoubtedly inclined toward him, which necessitates the outward acquisition of kingship for him.

The majority, however, said that the acquisition of kingship and prophethood was delayed from that time by seven years, according to what Al-Dahhak narrated. They argued that since Allah had already designated Saul for the kingship, it is unlikely He would depose him while he was alive. The known figures among the Children of Israel were the Prophet of that time, Samuel (Ashmuil), and the King of that time, Saul. When Samuel died, Allah gave prophethood to David. When Saul died, Allah gave kingship to David, and thus kingship and prophethood were combined in him.

Issue 3: {Wisdom} (Al-Hikmah) is placing things in their proper, correct, and beneficial positions. The perfection of this meaning is achieved through prophethood, so it is not unlikely that wisdom here means prophethood. Allah says: {What Allah has given them out of His bounty—to the family of Abraham We gave the Book and wisdom, and We gave them a great kingdom} (An-Nisa: 54). And regarding what He sent His Prophet (PBUH) with: {And He teaches them the Book and wisdom} (Al 'Imran: 164).

If it is argued: If wisdom means prophethood, why was kingship mentioned before wisdom, even though kingship is of a lower status than prophethood? We reply: Because Allah explained in this verse the manner of David's ascent to high ranks. When a speaker discusses the manner of ascent, whatever is mentioned later in the discourse is of a higher status and greater rank.

Regarding His saying: {And He taught him what He willed}, there are several interpretations:

1. It refers to what is mentioned in His saying: {And We taught him the craft of making coats of mail for you, to protect you from your might in battle} (Al-Anbiya: 80), and: {And We made the iron pliable for him * [Commanding him]: "Make coats of mail, and measure precisely in making the links"} (Saba: 10-11).
2. It refers to the speech of birds and ants, as Allah recounts from him: {Taught me the language of the birds} (An-Naml: 16).
3. It refers to matters concerning worldly interests and managing the kingdom, as he did not inherit kingship from his fathers, who were shepherds, not kings.
4. Religious knowledge, as Allah says: {And to David We gave the Psalms} (An-Nisa: 163). Since he was a judge among the people, Allah must have taught him the manner of judgment and decree.
5. Beautiful melodies. It is not unlikely that the term encompasses all of these.

If it is argued: Since Allah mentioned giving him wisdom, and wisdom means prophethood, knowledge is already included. Why then mention {He taught him what He willed} afterward? We reply: The purpose is to indicate that a servant never reaches a state where he is independent of learning, whether he is a prophet or not. For this reason, He commanded the Prophet Muhammad (PBUH): {And say, "My Lord, increase me in knowledge"} (Taha: 114).

{And but for Allah repelling some people by others, the earth would have been corrupted.}

After Allah explained that the corruption caused by Goliath and his troops was removed by what Saul and his troops did, and by David killing Goliath, He immediately followed this with a comprehensive statement covering this entire matter: that Allah repels some people by others so that the earth is not corrupted. He said: {And but for Allah repelling some people by others, the earth would have been corrupted.} Here are several issues:

Issue 1: Recitations of the Verse Ibn Kathir and Abu Amr recited wa-laula daf'u Allāh (without alif for daf'u), and similarly in Surah Al-Hajj: {And but for Allah repelling...}. 'Asim, Hamzah, Al-Kisa'i, and Ibn 'Amir Al-Yahsabi agreed with them on daf'u Allāh without alif, but they recited {Indeed, Allah defends those who believe} (Al-Hajj: 38) with alif. Nafi' recited both with alif: wa-laula dāf'u Allāh and inna Allāha yudāfi'u.

If these narrations are known, we say: The meaning for those who read daf'u (without alif) is clear. As for those who read dāf'u (with alif), the apparent difficulty is that mufā'alah (the form of dāf'a) implies reciprocity—each party repelling the other. This is impossible for a servant concerning Allah. The answer is that linguists have two opinions on the word difa':

1. It is the masdar (verbal noun) of dafa'a, just as you say katabtuhu katban wa kitāban. They say the pattern fa'āl often comes as a masdar for a three-letter verb, like jamaha jamāhan and tamaaha. You say laqaytuhu liqā'an and qamtu qiyāman. Under this interpretation, {And but for Allah dāf'u Allāh} means "And but for Allah's repelling."
2. The opinion of those who derive it from yudāfi'u. The meaning is that the Exalted repels the oppressors and sinners from harming the believers through His prophets, messengers, and leaders of religion. Conflicts and struggles occurred between those upholding truth and those upholding falsehood, so it is appropriate to describe Him with the word mudāfa'ah (repelling), just as He says: {They fight against Allah and His Messenger} (Al-Ma'idah: 33), {and they oppose Allah} (Al-Anfal: 13), and {May Allah fight them!} (At-Tawbah: 30), and similar expressions. And Allah knows best.

Issue 2: The Repelled and the Repeller Allah mentioned the repelled and the repeller in this verse. {And but for Allah repelling some people by others}: "some people" refers to the repelled, and "by others" refers to the repeller. As for what they are being repelled from, it is not mentioned in the verse. It could be evil in religion, or evil in the world, or both.

The First Possibility: Evil in Religion This evil is either disbelief (kufr), transgression (fisq), or both.

• Possibility 1: The meaning is: "And but for Allah repelling some people from disbelief because of others." In this case, the repellers are the prophets and guides of truth, as they prevent people from falling into disbelief by presenting proofs, evidence, and clear signs, as Allah says: {A Book which We have revealed to you, [O Muhammad], that you might bring mankind out of darknesses into light} (Ibrahim: 1).
• Possibility 2: The meaning is: "And but for Allah repelling some people from sins and abominations because of others." In this case, the repellers are those who enjoin good and forbid evil, as Allah says: {You are the best nation produced [as an example] for mankind. You enjoin what is right and forbid what is wrong} (Al 'Imran: 110). This category includes the Imams appointed by Allah to establish legal penalties and manifest the symbols of Islam. Similar is His saying: {Repel evil with that which is best} (Al-Mu'minun: 96), and elsewhere: {And they repel evil with good} (Ar-Ra'd: 22).
• Possibility 3: "And but for Allah repelling some people from chaos (harj and marj) and inciting sedition in the world because of others." The repellers in this case are the prophets (peace be upon them), then the Imams and rulers who defend their laws. The reasoning is that one person cannot live alone; one needs others to bake, mill, build, or weave. A single person's welfare is only complete when a group gathers in one place; hence, man is naturally social. This gathering, however, leads to disputes, first leading to contention and then to fighting. Therefore, divine wisdom necessitated establishing a law among creation to cut off disputes and conflicts. The prophets (peace be upon them), who were given these laws from Allah, are those by whom and by whose law Allah repels calamities from creation. As long as people adhere to the laws, disputes do not occur between them. When rulers and Imams adhere to these laws, seditions cease, and welfare is achieved. Thus, it is clear that Allah repels various worldly evils from the believers due to the sending of prophets (peace be upon them). Just as law is necessary to stop disputes, the king is necessary to implement the law. This is why the Prophet (PBUH) said: "Islam and the Sultan are like twin brothers." He also said: "Islam is the prince, and the Sultan is the guard; what has no prince is lost, and what has no guard is wasted." Therefore, Allah repels various worldly evils from Muslims due to the establishment of laws and the appointment and strengthening of rulers. Those who hold this view interpret {the earth would have been corrupted} to mean that killing and sin would have prevailed over the inhabitants of the earth, which is termed corruption. Allah says: {And He does not like corruption} (Al-Baqarah: 205), and: {Do you intend to kill me as you killed a man yesterday? You intend only to be a tyrant in the land and not to be a reformer} (Al-Qasas: 19). And: {Indeed, I fear that he will change your religion or that he will cause corruption in the land} (Ghafir: 26). And: {Do you allow Moses and his people to cause corruption in the land?} (Al-A'raf: 127). And: {Corruption has appeared on the land and sea by what the hands of people have earned} (Ar-Rum: 41). This interpretation is supported by His saying in Surah Al-Hajj: {And but for Allah repelling some people by others, there would have been demolished monasteries, churches, synagogues, and mosques wherein the name of Allah is frequently mentioned} (Al-Hajj: 40).
• Possibility 4: "And but for Allah repelling the disbelievers and the wicked by the believers and the righteous, the earth would have perished with all who are in it." This is supported by what is narrated that the Prophet (PBUH) said: "By those among my Ummah who pray, Allah repels [evil] from those who do not pray; by those who give zakat, from those who do not give; by those who fast, from those who do not fast; by those who perform Hajj, from those who do not perform Hajj; and by those who strive (in Jihad), from those who do not strive. If they all gathered to abandon these deeds, Allah would not grant them respite for the blink of an eye." The Messenger of Allah (PBUH) then recited this verse to confirm this view from the Qur'an. Allah says: {But for men and women who were believers whom you did not know—We would have punished them, and We would have caused you to suffer a painful punishment} (Al-Fath: 25) until His saying: {Had they been separated, We would have punished the disbelievers among them with a painful punishment} (Al-Fath: 25). And: {But Allah would not have punished them while you were among them} (Al-Anfal: 33). Those who hold this view interpret {the earth would have been corrupted} to mean that Allah would have destroyed its inhabitants due to the abundance of disbelievers and sinners.
• Possibility 5: The term is understood to encompass all possibilities, as there is a common element among these categories: the repulsion of corruption. If we take the term to mean this, all categories fall under it.

Issue 3: Refutation of Determinism (Jabr) The Judge (Al-Qadi) said that this verse is one of the strongest proofs for the falsehood of Jabr (absolute determinism). If corruption were solely created by Him, how could He say: {And but for Allah repelling some people by others, the earth would have been corrupted}? According to the determinists, the repelling of people by others should have no effect on the removal of corruption, because, according to them, corruption is prevented only because Allah does not will or create it, not due to anything originating from the people.

The response is: Since Allah knew corruption would occur, if it is true, according to their premise, that He does not create the corruption, then it implies that it is possible for the servant to combine the non-occurrence of corruption with the knowledge that corruption exists. This necessitates that the servant is capable of combining negation and affirmation, which is impossible.

Regarding His saying: {But Allah is full of bounty to the worlds}, the purpose is that repelling corruption through this means is a favor encompassing all people. Our companions (Ashabuna) used this verse as proof that everything is by the decree of Allah. They argued: If the action of the servant were not created by Allah, then the repelling of the wicked by the righteous would not be a favor from Allah to the people of the world. This is because if the one undertaking that repulsion were the servant acting by himself and his choice, and not by Allah, then the phrase {But Allah is full of bounty to the worlds} immediately following {And but for Allah repelling some people by others} indicates that Allah is full of bounty to the worlds because of that repulsion. This proves that the repulsion, which is their action, is created by Allah and decreed by Him.

If they argue: This should be interpreted as guidance, instruction, and command. We reply: All of that exists even for the disbelievers and the wicked, yet the repulsion did not occur from them. Thus, we know that Allah's bounty and grace upon us were due to the very act of repulsion itself, which necessitates our position, and Allah knows best.

{These are the verses of Allah; We recite them to you in truth, and indeed, you are among the messengers.}