Al-Bidayah wa an-Nihayah - Ibn Kathir - (2/161)

Al-Bidayah wa an-NihayahIbn Kathir

Al-Suddi’s assertion that the army numbered eighty thousand is open to objection, for the land around Jerusalem could scarcely have accommodated a fighting force of that size. Allah knows best.

Allah, exalted is He, says: “When he and those who believed with him had crossed it, they said, ‘We have no strength today against Goliath and his hosts.’ ” In other words, they deemed themselves too few and too weak to withstand their enemies, comparing their small number with the great multitude arrayed against them.

“But those who were certain that they would meet Allah said, ‘How many a small company has overcome a large company by Allah’s leave, and Allah is with the steadfast.’ ” According to al-Suddi, this refers to the horsemen among them—true knights of faith and conviction, patient in the heat of close combat, contention, and thrusting.

“And when they advanced to meet Goliath and his forces, they prayed, ‘Our Lord, pour patience upon us, make our feet firm, and grant us victory over the disbelieving people.’ ” They begged Allah to pour patience upon them—to drench them in it from above so that their hearts would be steady and untroubled—and to plant their feet firmly in the theater of war, amid the clash of champions and the tumult of battle. Thus they sought steadfastness both outward and inward, and implored Him to send down victory over their enemies, who were also the enemies of Allah, deniers of His signs and favors. The Most Great, the All-Powerful, the All-Hearing, All-Seeing, All-Wise, All-Aware answered their supplication and granted them what they desired.

Hence His words: “So they routed them by Allah’s leave”—that is, by Allah’s power, not their own; by His strength and help, not by their might or numbers, despite the enemy’s multitude and full equipment. As He, Most High, also says: “Allah already gave you victory at Badr when you were few and weak, so fear Allah that you may give thanks” (Āl ʿImrān 3:123).

He further states: “And David killed Goliath, and Allah granted him kingdom and wisdom and taught him of what He willed.” This verse demonstrates David’s bravery: he slew Goliath in a way that humiliated his army and shattered them. No triumph is greater than a battle in which the enemy’s king is killed, abundant spoils are taken, the valiant and their peers are captured, the word of faith rises over idols, the allies of Allah prevail over His foes, and the true religion is made manifest over falsehood and its adherents.

Al-Suddi also relates that David, peace be upon him, was the youngest of his father’s thirteen sons. He heard Saul, king of the Children of Israel, urging his people to kill Goliath and his troops, proclaiming, “Whoever kills Goliath I will marry to my daughter and make a partner in my kingdom.” David was skilled with the sling, hurling stones with great force. As he marched with the Israelites, a stone called out to him, “Take me, for with me you will kill Goliath.” He picked it up; then another stone did likewise, and a third as well. He placed the three stones in his pouch. When the two lines confronted each other, Goliath stepped forward and challenged for single combat, so David advanced

(1) Al-Tabari has an opinion concerning those who crossed the river with Talut (vol. 2, p. 394). (2) In manuscript B: it refers to the brave among them. (3) In manuscript B: “jihad” (military struggle) and “al-jallad” (the act of striking with the sword in combat). (4) In manuscript B: “wa yu’saru al-shuja’ān wa al-abṭāl” (and the brave and the champions are taken captive). In manuscript T: “wa yu’siru al-abṭāl wa al-shuja’ān wa al-aqrān” (and the champions, the brave, and the peers are taken captive).

وقول السدّي إن عدة الجيش كانوا ثمانين ألفًا، فيه نظر، لأن أرض بيت المقدس لا تحتمل أن يجتمع فيها جيش مقاتلة يبلغون ثمانين ألفًا. والله أعلم (١) . قال الله تعالى: ﴿فَلَمَّا جَاوَزَهُ هُوَ وَالَّذِينَ آمَنُوا مَعَهُ قَالُوا لَا طَاقَةَ لَنَا الْيَوْمَ بِجَالُوتَ وَجُنُودِهِ﴾ أي: استقلّوا أنفسَهم واستضعفُوها عن مقاومة أعدائهم بالنسبة إلى قلّتهم وكثرة عدد عدوهم. ﴿قَالَ الَّذِينَ يَظُنُّونَ أَنَّهُمْ مُلَاقُو اللَّهِ كَمْ مِنْ فِئَةٍ قَلِيلَةٍ غَلَبَتْ فِئَةً كَثِيرَةً بِإِذْنِ اللَّهِ وَاللَّهُ مَعَ الصَّابِرِينَ﴾ يعني بها: الفرسان منهم (٢) . والفرسان أهل الإيمان والإيقان الصابرون على الجِلَاد (٣) والجدال والطِّعان. ﴿وَلَمَّا بَرَزُوا لِجَالُوتَ وَجُنُودِهِ قَالُوا رَبَّنَا أَفْرِغْ عَلَيْنَا صَبْرًا وَثَبِّتْ أَقْدَامَنَا وَانْصُرْنَا عَلَى الْقَوْمِ الْكَافِرِينَ﴾ طلبوا من الله أن يُفرغ عليهم الصبرَ، أي: يغمُرُهم به من فوقهم فتستقر قلوبهم ولا تقلق، وأن يثبِّت أقدامهم في مجال الحرب ومعترك الأبطال وحَومة الوغى، والدعاء إلى النِّزال، فسألوا التثبّت الظاهرَ والباطنَ، وأن يُنزل عليهم النصر على أعدائهم، وأعدائه من الكافرين الجاحدين بآياته وآلائه، فأجابهم العظيم الفدير السميع البصير الحكيم الخبير إلى ما سألوا، وأنالهم ما إليه فيه رغبوا، ولهذا قال: ﴿فَهَزَمُوهُمْ بِإِذْنِ اللَّهِ﴾ أي: بحول الله لا بحولهم، وبقوة الله ونصره لا بقوتهم وعددهم مع كثرة أعدائهم وكمال عددهم، كما قال تعالى: ﴿وَلَقَدْ نَصَرَكُمُ اللَّهُ بِبَدْرٍ وَأَنْتُمْ أَذِلَّةٌ فَاتَّقُوا اللَّهَ لَعَلَّكُمْ تَشْكُرُونَ﴾ [آل عمران: ١٢٣] . وقوله تعالى: ﴿وَقَتَلَ دَاوُودُ جَالُوتَ وَآتَاهُ اللَّهُ الْمُلْكَ وَالْحِكْمَةَ وَعَلَّمَهُ مِمَّا يَشَاءُ﴾ فيه دلالة على شجاعة داود (عليه السلام) ، وأنه قتله قتلًا أَذَلّ به جُنْدَهُ وكسره، ولا أعظم من غزوة يُقتَل مَلِكُ عدوّها فَيُغْنَمُ بسبب ذلك الأموال الجزيلة، ويُؤسَر الشجعان والأقران (٤) ، وتعلو كلمة الإيمان على الأوثان، ويُدالُ أولياء الله على أعدائه، ويظهر الدين الحق على الباطل وأوليائه. وقد ذكر السُّدّي فيما يرويه أن داود (عليه السلام) كان أصغر أولاد أبيه، وكانوا ثلاثة عشر ذكرًا، وكان سمع طالوتَ ملك بني إسرائيل وهو يُحرّض بني إسرائيل على قتل جالوت وجنوده وهو يقول: من قتل جالوت زَوّجْتُه بابنتي، وأشركته في ملكي، وكان داود (عليه السلام) يرمى بالقَذَّافة، وهو المقلاع، رميًا عظيمًا، فبينا هو سائر مع بني إسرائيل إذ ناداه حَجَر أن خُذني فإنّ بي تَقْتل جالوتَ، فأخذه. ثم حجر آخر كذلك، ثم آخر كذلك. فأخذ الثلاثة في مِخْلاته. فلما تواجه الصفّان برز جالوتُ ودعا إلى نفسه، فتقَّدم

(١) للطبري رأي في من جاوز مع طالوت النهر (٢/ ٣٩٤). (٢) في ب: يعني بهم الشجعان منهم. (٣) في ب: الجهاد. والجلاد: الضرب بالسيف في القتال. (٤) في ب: ويؤسر الشجعان والأبطال. وفي ط: ويأسر الأبطال والشجعان والأقران.