Al-Bidayah wa an-Nihayah - Ibn Kathir - (2/162)

Al-Bidayah wa an-NihayahIbn Kathir

Goliath turned to David and said, “Go back, for I have no wish to kill you.” David replied, “But I very much wish to kill you!” He took the three stones, placed them in his sling, whirled it until the three fused into a single stone, and cast it at Goliath, splitting his head open. Goliath’s army fled in panic.

Saul then fulfilled his pledge: he married David to his daughter and allowed him to exercise authority in his kingdom. David (peace be upon him) grew great in the eyes of the Children of Israel; they loved him and inclined toward him more than toward Saul. It is reported that Saul envied him and intended to kill him, devising stratagems but never managing to reach him. The scholars forbade Saul to kill David, so he turned on them and slew them until only a few remained.

Later repentance was granted to Saul: remorse seized him and he renounced what he had done. He wept profusely and would go out to the graveyard, crying until the earth was soaked with his tears. One day a voice called out to him from the cemetery: “O Saul, you killed us while we were alive and have harmed us now that we are dead!” His weeping, fear, and dread increased. He began seeking a learned person who could tell him whether any repentance remained open to him.

People said to him, “Have you left any scholar alive?” Eventually he was directed to a devout woman, who took him to the grave of Joshua (peace be upon him). They say she supplicated Allah, whereupon Joshua rose from his grave and said, “Has the Hour been established?” She replied, “No, but this is Saul asking whether repentance is possible for him.” Joshua said, “Yes: he must relinquish the kingdom, go forth, and fight in the cause of Allah until he is killed.” Joshua then returned to death.

Saul therefore gave the kingship to David (peace be upon him) and departed with thirteen of his sons. They fought in the cause of Allah until they were slain. They said that this is the meaning of His words: “And Allah granted him the kingdom and wisdom and taught him of what He willed” (2:251).

Thus Ibn Jarīr related it in his History (1) through al-Suddi’s chain. Some parts of it (2) warrant scrutiny and objection; Allah knows best.

Muḥammad ibn Isḥāq said: The prophet who was sent and informed Saul of his repentance was Elisha ibn Akhṭūb; Ibn Jarīr (3) also transmitted this. Al-Thaʿlabī reports that she brought him to the grave of Samuel, who reproached him for what he had done after Samuel’s death—this account is more fitting. It is likely that Saul only saw him in a dream rather than that he actually rose alive from the grave, for such an occurrence would be a miracle reserved for a prophet, and the woman was not a prophetess. Allah knows best.

Ibn Jarīr (4) also said: The people of the Torah claim that the duration of Saul’s reign until he was killed along with his sons was (5) forty years. Allah knows best.

(1) (vol. 1, pp. 473–475) This section provides much more detail and clarification of what Ibn Kathir has summarized here. (2) The phrase dhalika ("that") is a later addition in manuscript B; its place is left blank in manuscript A. In manuscript T it reads hadha ("this"). (3) History of al-Tabari (Tarikh al-Tabari), vol. 1, p. 475. (4) The words “Ibn Jarir said” were omitted in manuscript T; the report appears in the History of al-Tabari, as noted (vol. 1, p. 475). (5) The word kanat ("it was") is an addition from manuscript A and aligns with al-Tabari; in manuscript T it reads arba'un ("forty").

إليه داود، فقال له: ارجع فإني أكره قتلَك. فقال: لكني أُحب قتلك، وأخذ تلك الأحجار الثلاثة فوضَعها في القَذَّافة، ثمّ أدارها فصارت الثلاثة حجرًا واحدًا، ثمّ رمى بها جالوتَ ففلق رأسَه وفرَّ جيشُه منهزمًا، فوفى له طالوت بما وعدَه، فزوَّجه ابنته، وأجرى حكمه في ملكه، وعظُم داودُ (عليه السلام) عند بني إسرائيل، وأحبوه ومالوا إليه أكثر من طالوت. فذكروا أن طالوت حَسَده وأراد قتله، واحتال على ذلك فلم يصل إليه. وجعل العلماءُ ينهون طالوتَ عن قتل داود، فتسلّط عليهم، فقتلهم حتى لم يبق منهم إلا القليلُ. ثمّ حصل له توبةٌ وندم وإقلاع عما سلف منه، وجعل يُكثر من البكاء ويخرج إلى الجبَّانة فيبكي حتى يبلَّ الثرى بدموعه، فنودي ذاتَ يوم من الجبانة: أن يا طالوت قَتَلتنا، ونحن أحياء، وآذيتنا، ونحن أموات، فازداد لذلك بكاؤه وخوفه، واشتد وجله، ثمّ جعل يسأل عن عالم يسأله عن أمره وهل له من توبة، فقيل له: وهل أبقيت عالمًا؟! حتى دُل على امرأة من العابدات فأخذته فذهبت به إلى قبر يوشَع (عليه السلام) . قالوا: فدعتِ الله، فقام يوشع من قبره فقال: أقامتِ القيامة؟ فقالت: لا، ولكن هذا طالوت يسألك هل له من توبة؟ فقال: نعم. ينخلع من الملك، ويذهب فيقاتل في سبيل الله حتى يُقتل. ثمّ عاد مَيْتًا. فترك الملكَ لداود (عليه السلام) ، وذهب ومعه ثلاثةَ عشرَ من أولاده، فقاتلوا في سبيل الله حتى قُتلوا. قالوا: فذلك قوله: ﴿وَآتَاهُ اللَّهُ الْمُلْكَ وَالْحِكْمَةَ وَعَلَّمَهُ مِمَّا يَشَاءُ﴾. هكذا ذكره ابن جرير في "تاريخه" (١) من طريق السدّي بإسناده. وفي بعض ذلك (٢) نظر ونكارة والله أعلم. وقال محمد بن إسحاق: النبي الذي بعث فأخبر طالوت بتوبته هو اليسع بن أخطوب. حكاه ابن جرير (٣) أيضًا. وذكر الثعلبي أنها أتت به إلى قبر أشمويل فعاتبه على ما صنع بعده من الأمور. وهذا أنسب. ولعلّه إنما رآه في النوم لا أنه قام من القبر حيًا، فإن هذا إنما يكون معجزةً لنبي، وتلك المرأة لم تكن نبيَّةً. والله أعلم. قال ابن جرير (٤) : وزعم أهل التوراة أن مدّة ملك طالوت إلى أن قُتل مع أولاده كانت (٥) أربعين سنةً. فالله أعلم.

(١) (١/ ٤٧٣ - ٤٧٥) وفيه تفصيل وتوضيح كثير لما أوجزه ابن كثير هنا. (٢) لفظ ذلك مستدرك من ب، ومكانه فراغ في أ. وفي ط: هذا. (٣) تاريخ الطبري (١/ ٤٧٥). (٤) قوله: قال ابن جرير، سقط من ط، والخبر في تاريخ الطبري، كما أشار (١/ ٤٧٥). (٥) كانت. زيادة من أ وهي موافقة لما في الطبري. وفي ط: أربعون.