What Sign Proved That Saul Was Chosen by Allah as King?
ما هي الآية التي أثبتت اختيار الله لطالوت ملكًا؟
The Children of Israel had the Torah and the Ark, and in the Ark were the Torah and the rest of what Musa and Harun had left behind, among them the remains of the tablets of the covenant, which they had had from the dawn of their history. When they strayed and transgressed, Allah set over them those who robbed them of it, and their prophet told them that the sign of Allah's approval of Saul's kingship was that He would return the Ark to them. The angels came carrying the Ark and placed it before Saul while the people watched, and in that was a sign for the Children of Israel of the truth of their prophet's prophethood.
(Their prophet further told them, "The sign of Saul's kingship is that the Ark will come to you, containing reassurance from your Lord and relics of the family of Musa and the family of Harun, which will be carried by the angels. Surely in this is a sign for you, if you truly believe.") (Al-Baqarah 2:248)
كان عند بني إسرائيل التوراة وتابوت، وفي التابوت التوراة وبقية مما ترك موسى وهارون، ومنها بقايا ألواح العهد الذي كان عندهم منذ مطلع تاريخهم. لما ضلوا وبغوا سلّط الله عليهم من سلبهم إياه، فقال لهم نبيهم: إن علامة رضا الله على ملك طالوت هي أن يرد عليكم التابوت. فجاءت الملائكة تحمل التابوت ووضعته بين يدي طالوت والناس ينظرون، وفي ذلك آيةٌ لبني إسرائيل على صدق نبوة نبيهم.
(وَقَالَ لَهُمْ نَبِيُّهُمْ إِنَّ آيَةَ مُلْكِهِ أَن يَأْتِيَكُمُ التَّابُوتُ فِيهِ سَكِينَةٌ مِّن رَّبِّكُمْ وَبَقِيَّةٌ مِّمَّا تَرَكَ آلُ مُوسَىٰ وَآلُ هَارُونَ تَحْمِلُهُ الْمَلَائِكَةُ إِنَّ فِي ذَٰلِكَ لَآيَةً لَّكُمْ إِن كُنتُم مُّؤْمِنِينَ) البقرة 2: 248
1. Not Just an Object, But Sakeenah | ليس مجرد شيءٍ بل سكينة
The ayah specifies that the Ark contained "reassurance from your Lord" (sakeenah), not merely relics. The commentators differ over what this sakeenah was: Ibn Kathir reports that Qatada took it to mean dignity, that al-Rabi' took it to mean mercy, as is also reported from Ibn Abbas (may Allah be pleased with them both), and that Ata' said it was the signs of Allah they recognized and found calm in. Why the people had objected to Saul in the first place is told in why the Children of Israel objected to Saul as king.
تحدد الآية أن التابوت كان فيه "سكينة من ربكم"، لا مجرد آثار. وقد اختلف المفسرون في هذه السكينة: فينقل ابن كثير عن قتادة أنها الوقار، وعن الربيع أنها الرحمة، وهو المروي عن ابن عباس، وعن عطاء أنها ما يعرفون من آيات الله فيسكنون إليه.
2. A Sign Delivered by Angels, Witnessed by All | آيةٌ حملتها الملائكة وشهدها الجميع
The Ark's return was not a quiet or private event: Ibn Kathir reports from Ibn Abbas that the angels carried it between the sky and the earth until they set it down before Saul while the people watched, removing any doubt about whether the sign had truly been fulfilled. What the angels are able to do is discussed in whether the angels have special powers, and what happened once Saul's kingship was confirmed is covered in who ultimately killed Goliath.
لم تكن عودة التابوت حدثًا هادئًا أو خاصًا: فقد نقل ابن كثير عن ابن عباس أن الملائكة جاءت تحمل التابوت بين السماء والأرض حتى وضعته بين يدي طالوت والناس ينظرون، مزيلةً أي شكٍّ في تحقق الآية فعلًا.
Scholarly Insight: Al-Tabari, on Al-Baqarah 2:248, explains the definite article in the name of the Ark: "The definite article does not enter names of this kind except for something known to those addressing one another with it. Both the one giving the information and the one receiving it knew it." See the sign confirming Saul's kingship. Read the fuller context in the tafsir of Surah Al-Baqarah.
Frequently Asked Questions | الأسئلة الشائعة
What sign proved Saul was chosen as king?
The return of the lost Ark, carried by angels, containing tranquility from Allah and relics of Musa's and Harun's families.
Was this sign witnessed by the people?
Yes; Ibn Kathir reports from Ibn Abbas that the angels set the Ark down before Saul while the people watched.
Prepared by Eng. Ghada Homad, founder of IslamFAQ, researched and written in consultation with qualified scholars, reviewed by Professor Khaled Jassem Al-Houli, Associate Professor of Comparative Jurisprudence and Islamic Politics, Faculty of Sharia and Islamic Studies, University of Kuwait. Read more about the authors and this project →