Al-Bidayah wa an-NihayahIbn Kathir

“Two men from among those who feared Allah, upon whom He had bestowed grace, said, ‘Enter upon them through the gate; once you enter it you will surely prevail. Put your trust in Allah, if you are truly believers.’ (23)
They answered, ‘Moses, we will never enter it so long as they remain inside. Go, you and your Lord, and fight; we will stay right here.’ (24)
Moses said, ‘My Lord, I have authority only over myself and my brother—so set a separation between us and these defiantly disobedient people.’ (25)
Allah said, ‘Then the land is forbidden to them for forty years; they will wander aimlessly on the earth. Do not grieve over the defiantly disobedient people.’ (26)” (al-Māʾidah 5:20–26)

The Prophet of Allah—Moses—reminded them of Allah’s favor and His kindness toward them, both in matters of religion and the world, and he ordered them to strive in Allah’s cause and fight His enemies. He said: “O my people, enter the Holy Land which Allah has prescribed for you, and do not turn back on your heels,” meaning, do not retreat or shrink from combatting your foes, “lest you become losers,” that is, lest you forfeit after having gained and decline after having reached completeness.

They replied, “Moses, within it live a people of great might,” meaning obstinate, rebellious unbelievers. “We shall never enter it until they leave it. If they do leave it, then we will enter.” They feared those tyrants, even though they had witnessed the destruction of Pharaoh—who was more tyrannical, more powerful, had a larger host, and a greater army. This shows that they were blameworthy (1) for such words and censured for displaying such humiliation in facing enemies and resisting those wicked rebels.

Many exegetes (2) have transmitted here reports that contain numerous outrageous and false exaggerations, opposed by both reason and revelation—such as claiming that the inhabitants were of incredibly gigantic forms. They even relate that when the envoys of the Children of Israel reached them, a messenger from among the giants met them and began taking them one by one, folding them (3) into the sleeves of his cloak and the waistband of his trousers (4). They were twelve men; he then scattered them before the king of the giants, who asked, “What are these?” and did not recognize that they were human until he was told. They further allege that the king sent back with them a cluster of grapes, each single grape sufficient for a man, along with some of their fruits, so that the Israelites might see the enormity of their stature. All of this is nonsense and fable, with no basis in fact.

They also claim that ʿŪj ibn ʿAnuq left the giants to destroy the Children of Israel, and that his height measured three thousand, three hundred thirty-three and one-third cubits; so report al-Baghawī and others. This, however, is incorrect, as we have already clarified (5) when citing the Prophet’s ﷺ statement: “Allah created Adam sixty cubits tall,” and mankind has been diminishing in stature ever since.

They say further that ʿŪj seized the summit of a mountain (6), uprooted it, and held it in his hands to hurl upon Moses’ army. A bird then pecked at the rock and perforated it, so that it became a collar around the neck of ʿŪj ibn ʿAnuq. Moses then came forward and leapt into the air

(1) As in manuscript B and the printed edition; manuscript A reads “malzamūn” (obligated). (2) See al-Qurtubī and Ibn Kathīr. (3) In B: wa-yajʿaluhum (“and He makes them”). (4) ḥujrat al-sarāwīl: the place of the tikkah (niche). (5) In the first volume of this work, under the hadiths concerning the creation of Adam. (6) In the printed edition: qimma. Al-qilla: the summit of the mountain; qillat kull shay’: its highest point.
يَخَافُونَ أَنْعَمَ اللَّهُ عَلَيْهِمَا ادْخُلُوا عَلَيْهِمُ الْبَابَ فَإِذَا دَخَلْتُمُوهُ فَإِنَّكُمْ غَالِبُونَ وَعَلَى اللَّهِ فَتَوَكَّلُوا إِنْ كُنْتُمْ مُؤْمِنِينَ (٢٣) قَالُوا يَامُوسَى إِنَّا لَنْ نَدْخُلَهَا أَبَدًا مَا دَامُوا فِيهَا فَاذْهَبْ أَنْتَ وَرَبُّكَ فَقَاتِلَا إِنَّا هَاهُنَا قَاعِدُونَ (٢٤) قَالَ رَبِّ إِنِّي لَا أَمْلِكُ إِلَّا نَفْسِي وَأَخِي فَافْرُقْ بَيْنَنَا وَبَيْنَ الْقَوْمِ الْفَاسِقِينَ (٢٥) قَالَ فَإِنَّهَا مُحَرَّمَةٌ عَلَيْهِمْ أَرْبَعِينَ سَنَةً يَتِيهُونَ فِي الْأَرْضِ فَلَا تَأْسَ عَلَى الْقَوْمِ الْفَاسِقِينَ﴾ [المائدة: ٢٠ - ٢٦] . يذكِّرهم نبيُّ الله نعمةَ الله عليهم، وإحسانه إليهم بالنعم الدينية والدنيوية، ويأمرهم بالجهاد في سبيل الله ومقاتلة أعدائه فقال: ﴿يَاقَوْمِ ادْخُلُوا الْأَرْضَ الْمُقَدَّسَةَ الَّتِي كَتَبَ اللَّهُ لَكُمْ وَلَا تَرْتَدُّوا عَلَى أَدْبَارِكُمْ﴾ أي: تنكصوا على أعقابكم وتنكلوا عن قتال أعدائكم، ﴿فَتَنْقَلِبُوا خَاسِرِينَ﴾ أي: فتخسروا بعد الربح، وتنقصوا بعد الكمال. ﴿قَالُوا يَامُوسَى إِنَّ فِيهَا قَوْمًا جَبَّارِينَ﴾ أي: عتاة كفرة متمردين ﴿وَإِنَّا لَنْ نَدْخُلَهَا حَتَّى يَخْرُجُوا مِنْهَا فَإِنْ يَخْرُجُوا مِنْهَا فَإِنَّا دَاخِلُونَ﴾. خافوا من هؤلاء الجبارين، وقد عاينوا هلاك فرعون وهو أجبر من هؤلاء وأشد بأسًا وأكثر جمعًا وأعظم جندًا، وهذا يدلُّ على أنَّهم ملومون (١) في هذه المقالة، ومذمومون على هذه الحالة من الذِّلة عن مصاولة الأعداء ومقاومة المَرَدة الأشقياء. وقد ذكر كثيرٌ من المفسِّرين (٢) هاهنا آثارًا فيها مجازفاتٌ كثيرةٌ باطلةٌ، يدلّ العقل والنقل على خلافها، من أنهم كانوا أشكالًا هائلة ضخامًا جدًّا، حتى إنهم ذكروا أن رُسَل بني إسرائيل لما قدموا عليهم تلقَّاهم رجل من رسل الجبارين، فجعل يأخذهم واحدًا واحدًا ويلفُّهم (٣) في أكمامه وحجزة سراويله (٤) ، وهم اثنا عشر رجلًا، فجاء بهم فنثرهم بين يدي ملك الجبّارين، قال: ما هؤلاء؟ ولم يعرف أنَّهم من بني آدم حتى عرفوه. وكل هذه هذيانات وخرافات لا حقيقة لها، وأن الملك بعث معهم عنبًا، كل عنبة تكفي الرجل، وشيئًا من ثمارهم ليعلموا ضخامة أشكالهم. وهذا ليس بصحيح. وذكر هاهنا أن عوج بن عنق خرج من عند الجبارين إلى بني إسرائيل ليهلكهم، وكان طوله ثلاثة آلاف ذراع وثلاثمئة ذراع وثلاثة وثلاثين ذراعًا وثلث ذراع، هكذا ذكره البغوي وغيره، وليس بصحيح كما قدمنا بيانه (٥) عند قوله ﷺ : "إنَّ اللهَ خَلَقَ آدَمَ طُوله سِتُّونَ ذِراعًا" ، ثُمَّ لم يزل الخلق ينقص حتى الآن. قالوا: فعمد عوج إلى قلة جبل (٦) فاقتلعها، ثمّ أخذها بيديه ليلقيها على جيش موسى، فجاء طائر فنقر تلك الصخرة فخرقها، فصارت طوقًا في عنق عوج بن عنق، ثُمَّ عمد موسى إليه فَوثَب في الهواء
(١) كذا في ب، وط. وأ: ملزمون. (٢) انظر القرطبي وابن كثير. (٣) في ب: ويجعلهم. (٤) حُجْرة السراويل: موضع التّكَّة. (٥) في الجزء الأول من هذا الكتاب، في الأحاديث الواردة في خلق آدم. (٦) في ط: قمة. والقلَّة: أعلى الجبل، وقلَّة كل شيء: أعلاه.

Company

  • About
  • Pricing
  • Why Translate?

Support

  • Contact us
  • Report a bug
  • Support us
  • Donate
  • AI combat arena

Follow us

© 2026 Kutub. All rights reserved.
Terms and conditionsPrivacy policyCookies