Tabari (1 passage)

1. Full Dutch translation of Tabari's text

   فهزموهم بإذن الله وقتل داود جالوت So they defeated them by the permission of Allah, and Dāwūd killed Jālūt

   Discussion of the explanation of His statement — exalted is His mention —: فهزموهم بإذن الله وقتل داود جالوت (So they defeated them by the permission of Allah, and Dāwūd killed Jālūt). The Exalted means by His word: Ṭālūt and his armies defeated the followers of Jālūt, and Dāwūd killed Jālūt. In this statement there is something omitted, the mention of which has been left out because the indication of what is apparent of it was sufficient to point to it. For the meaning of the statement is: and when they appeared before Jālūt and his armies, they said: "Our Lord, pour out steadfastness upon us, make our feet firm, and help us against the disbelieving people!" Then their Lord answered them, and He poured out His steadfastness upon them, made their feet firm, and helped them against the disbelieving people, and so they defeated them by the permission of Allah. But He left out the mention of that, because the indication of His word: فهزموهم بإذن الله (So they defeated them by the permission of Allah) sufficed to indicate that Allah had answered their supplication which they had made. And the meaning of His word: فهزموهم بإذن الله (So they defeated them by the permission of Allah) is: they killed them according to the decree and predestination of Allah. One says of this: "hazama l-qawmu l-jaysha hazīmatan wa-hazīmā" (the people inflicted a defeat on the army). وقتل داود جالوت (and Dāwūd killed Jālūt) — this Dāwūd is Dāwūd, the son of Īshā, the prophet of Allah ﷺ. And the occasion of his killing him was as follows:

   4477 — Al-Ḥasan ibn Yaḥyā related to us, saying: ʿAbd al-Razzāq informed us, saying: Bakkār ibn ʿAbd Allāh informed us, saying: I heard Wahb ibn Munabbih relate, saying: when Ṭālūt set out — or he said: when Ṭālūt appeared — before Jālūt, Jālūt said: "Send me someone to fight me; if he kills me, then my kingdom is yours, and if I kill him, then your kingdom is mine!" Then Dāwūd was brought to Ṭālūt, and he made an agreement with him: if he killed him, he would give him his daughter in marriage and give him authority over his property. Ṭālūt put a coat of armor on him, but Dāwūd was averse to fighting with that armor, and he said: "If Allah does not help me against him, then the weapon will be of no use." So he set out against him with the sling and with a bag in which there were stones, and then he appeared before him. Jālūt said to him: "Are you going to fight me?" Dāwūd said: "Yes." He said: "Woe to you! Do you come to me only as one comes upon a dog with a sling and stones? I will crumble your flesh and feed it today to the birds and the beasts of prey!" Dāwūd said to him: "No, you are the enemy of Allah, worse than a dog." Then Dāwūd took a stone and threw it with the sling, and it struck him between his eyes, until it penetrated into his brain, and Jālūt was struck down, and whoever was with him was defeated, and Dāwūd cut off his head. When they returned to Ṭālūt, the people claimed to have killed Jālūt; some of them brought the sword, or something of his armor or of his body, while Dāwūd had hidden the head. Ṭālūt said: "Whoever brings his head, that is the one who killed him." Then Dāwūd brought it. Afterwards he said to Ṭālūt: "Give me what you promised me!" But Ṭālūt regretted what he had stipulated to him, and he said: "The daughters of kings cannot be without a bridal gift (mahr), and you are a brave, courageous man, so bring as her bridal gift three hundred foreskins of our enemies!" And he hoped thereby that Dāwūd would be killed. Then Dāwūd undertook an expedition, took three hundred of them captive, cut off their foreskins and brought them. Then Ṭālūt saw no way out but to give him his daughter in marriage. Afterwards the regret overcame him again, and he wanted to kill Dāwūd, until Dāwūd fled from him to the mountain. Ṭālūt advanced against him and besieged him. When it came to one night, Allah caused sleep to prevail over Ṭālūt and his guard, and Dāwūd descended to them, took the jug of Ṭālūt from which he used to drink and wash himself, cut off some hairs of his beard and something of the hems of his garment, and then Dāwūd returned to his place. He called out to him: "Protect your guard, for had I wanted to kill you last night, I would have done so; for this is your jug and something of the hair of your beard and the hems of your garment," and he sent it to him. Then Ṭālūt knew that if he had wished, he would have killed him, and that moved him in his favor, so that he granted him safety and swore to him by Allah that no harm would befall him from him. Then he went away. But in the end it remained so that Ṭālūt, until the end of his life, plotted stratagems to kill him, and Ṭālūt fought no enemy without defeating him, until he died. Bakkār said: and Wahb was asked, while I was listening: "Was Ṭālūt a prophet to whom revelation came?" He said: "No revelation came to him, but there was with him a prophet who was called Ashmawīl, to whom revelation came, and it was he who made Ṭālūt king."

   4478 — Ibn Ḥumayd related to us, saying: Salama related to us, on the authority of Ibn Isḥāq, saying: the prophet Dāwūd had four brothers, and with them was their father, an aged old man. Their father remained behind, and together with him Dāwūd, from among his brothers, remained behind with his father's sheep to tend them for him, and he was the youngest of them, while his four brothers set out with Ṭālūt. Then his father summoned him, while the people had already drawn near to one another and the one had come close to the other. Ibn Isḥāq said: Dāwūd was — according to what some of the scholars related to me on the authority of Wahb ibn Munabbih — a small man, blue-eyed, with little hair on his head, and he was pure of heart and clean. His father said to him: "My son, we have prepared provisions for your brothers with which they may strengthen themselves against their enemy, set out with them to them, and when you have handed it over to them, come back to me quickly!" He said: "I will do it." He set out and took what had been sent for his brothers, and with him was his bag in which he carried the stones and his sling with which he used to throw for the sake of his sheep. When he had departed from his father, he passed by a stone, and it said: "O Dāwūd, take me and put me in your bag; with me you will kill Jālūt, for I am the stone of Yaʿqūb!" So he took it and put it in his bag, and walked on. And while he was walking, he passed by another stone, and it said: "O Dāwūd, take me and put me in your bag; with me you will kill Jālūt, for I am the stone of Isḥāq!" So he took it and put it in his bag, and then went on. And while he was walking, he passed by a stone, and it said: "O Dāwūd, take me and put me in your bag; with me you will kill Jālūt, for I am the stone of Ibrāhīm!" So he took it and put it in his bag. Then he went on with what he had with him, until he arrived at the people, and he gave his brothers what had been sent with him to them. And in the army camp he heard the talk of the people, how they spoke about Jālūt, how great his standing was among them, with what awe the people regarded him and how greatly they esteemed his power. Then he said to them: "By Allah, you make a great matter of the affair of this enemy, while I do not know what it is; by Allah, if I were to see him, I would kill him, so bring me to the king!" Then he was brought in to the king Ṭālūt, and he said: "O king, I see that you esteem the affair of this enemy as great; by Allah, if I were to see him, I would kill him!" He said: "My son, what strength do you have for that? And what have you found in yourself?" He said: "It happened that the lion would attack a sheep of my flock, then I would overtake him, seize his head, wrench his jaws apart from it, and take the sheep from his mouth. So call for me a coat of mail, that I may put it on!" Then a coat of mail was brought, and he threw it about his neck and stood stately in it, and he filled the eye and the heart of Ṭālūt and of those of the Israelites who were present. Ṭālūt said: "By Allah, it may be that Allah will destroy him through him!" When morning came, they advanced towards Jālūt, and when the people met, Dāwūd said: "Show me Jālūt!" Then they showed him to him, on a horse, with his armor on; and when he saw him, the three stones began to leap up out of his bag, and the one said: "Take me!", and the other said: "Take me!", and the third said: "Take me!" Then he took one and put it in his sling, and killed him with it, that is to say: he released it, and it struck Jālūt between the eyes and shattered his brain, and he fell from his mount and thus he killed him. Afterwards his army was defeated, and the people said: "Dāwūd has killed Jālūt, and Ṭālūt is deposed." And the people turned to Dāwūd in his place, until no mention of Ṭālūt was heard any longer; except that the People of the Book claim that, when he saw that the Israelites turned away from him to Dāwūd, he intended to kill Dāwūd in an ambush and wanted to kill him, but Allah turned that away from him and from Dāwūd, and he acknowledged his sin and sought repentance for it with Allah.

   And there is related from Wahb ibn Munabbih concerning the affair of Ṭālūt and Dāwūd a statement that differs from the two narrations which we mentioned earlier, and that is what:

   4479 — Al-Muthannā related to me, saying: Isḥāq related to us, saying: Ismāʿīl ibn ʿAbd al-Karīm related to us, saying: ʿAbd al-Ṣamad ibn Maʿqil related to me that he heard Wahb ibn Munabbih say: when the Israelites handed over the kingship to Ṭālūt, it was revealed to the prophet of the Israelites: "Say to Ṭālūt: let him make war on the people of Madyan, and let him leave in it no living person without killing him, for I will make him victorious over them!" Then he set out with the people until he came to Madyan, and he killed whoever was in it, except their king, for him he took captive, and he drove off their cattle. Then Allah revealed to Ashmawīl: "Do you not marvel at Ṭālūt — I gave him a command and he betrayed it therein: he brought their king as a captive and drove off their cattle? So meet him and say to him: I will take away the kingship from his house, and after that it will not return to it again until the Day of Resurrection, for I honor only whoever obeys Me and humiliate whoever holds My command in low regard!" Then he met him and said: "What have you done? Why did you bring their king as a captive, and why did you drive off their cattle?" He said: "I only drove off the cattle in order to bring it near as a sacrifice." Ashmawīl said to him: "Allah has taken away the kingship from your house, and after that it will not return to it again until the Day of Resurrection." Then Allah revealed to Ashmawīl: "Go to Īshā, and he will present his sons to you; anoint the one I command you with the oil of sanctification, and he will be king over the Israelites!" So he went, until he came to Īshā, and he said: "Present your sons to me!" Then Īshā called his eldest son, and a powerfully built man with a handsome appearance came, and when Ashmawīl looked at him, he pleased him, and he said: "Praise be to Allah! Truly, Allah sees the servants!" Then Allah revealed to him: "Truly, your eyes see what is visible, but I behold what is in the hearts; this is not the one, present another to me." He presented six of them to him, and with each of them he said: "This is not the one." Then he said: "Do you have any other son than these?" He said: "I have a boy who tends the sheep." He said: "Let him come!" And when Dāwūd came, a beardless boy came, and he anointed him with the oil of sanctification and said to his father: "Keep this secret, for if Ṭālūt were to come to know of it, he would kill him." Then Jālūt advanced with his people against the Israelites and encamped, and Ṭālūt advanced with the Israelites and encamped, and they made ready for battle. Then Jālūt had it conveyed to Ṭālūt: "Why should I kill your people and you kill mine? Appear against me, or send me whomever you wish; if I kill you, then the kingship is mine, and if you kill me, then the kingship is yours!" Then Ṭālūt sent a crier in his army camp: whoever appears against Jālūt and kills him, the king will give him his daughter in marriage and will let him share in his kingship. Then Īshā sent Dāwūd to his brothers, who were in the army camp, and he said: "Go, bring your brothers back, and report to me the news of the people: what they have done." He came to his brothers and heard a voice: "The king says: whoever appears against Jālūt and kills him, the king will give him his daughter in marriage." Then Dāwūd said to his brothers: "Is there not among you a man who will appear against Jālūt, kill him and marry the king's daughter?" They said: "You are a foolish boy; and who can stand up to Jālūt, while he is one of the remaining tyrants?" But when he saw that they had no desire for that, he said: "Then I will go and kill him!" Then they rebuked him and became angry with him. And when they paid no heed to him, he went away, until he came to the crier and said: "I will appear against Jālūt." Then he was brought to the king, and he said: "Has no one answered me except a boy of the Israelites, this one here?" He said: "My son, are you going to appear against Jālūt and fight him?" He said: "Yes." He said: "And have you found anything in yourself?" He said: "Yes, I was a shepherd, and the lion would attack me, then I would seize his jaws and wrench them apart." Then he called for him a bow and a complete equipment, and he put it on and mounted the horse, and then he rode a way off from them. Then he turned his horse and returned to the king, whereupon the king and those around him said: "The boy is a coward!" Then he came and stood before the king, and he said: "What is the matter with you?" Dāwūd said: "If Allah does not kill him for me, then this horse and this armor will not kill him; so let me be, and I will fight as I wish." He said: "Very well, my son." Then Dāwūd took his bag, hung it on, and put stones in it, and took his sling with which he used to tend the flocks. Then he went in the direction of Jālūt; and when he drew near to his army camp, he said: "Where is Jālūt, that he may appear against me?" Then he appeared against him on a horse, with the full armor on, and when Jālūt saw him, he said: "Against me you are going to appear?" He said: "Yes." He said: "So you have come to me with the sling and the stone as one comes to a dog?" He said: "That is so." He said: "It cannot be but that I will distribute your flesh among the birds of the sky and the beasts of prey of the earth." Dāwūd said: "Or Allah will distribute your flesh." Then Dāwūd placed a stone in his sling, whirled it around and released it in the direction of Jālūt, and it struck the nose-piece of the helmet that Jālūt was wearing, until it mingled with his brain, and he fell from his horse. Then Dāwūd went up to him and cut off his head with his sword, and he came back with it in his bag, and he dragged his spoils along with him, until he threw it down before Ṭālūt, and they rejoiced exuberantly, and Ṭālūt returned. But when he was in the city, he heard the people mentioning Dāwūd, and he felt a sense of unease about it. Then Dāwūd came to him and said: "Give me my wife!" He said: "Do you want the king's daughter without a bridal gift (mahr)?" Dāwūd said: "You did not stipulate a bridal gift to me, and I possess nothing." He said: "I will only impose on you what you can manage; you are a brave man, and in these mountains of ours there are wild men (jarājima) who make war on the people, and they are uncircumcised; when you have killed two hundred of them, then bring me their foreskins." Then, every time he killed a man of them, he threaded his foreskin onto a string, until he had threaded two hundred foreskins, and then he brought them to Ṭālūt and threw them down before him, and said: "Give me my wife, I have brought what you stipulated!" Then he gave him his daughter in marriage. And the people mentioned Dāwūd even more, and it increased the awe of him among the people. Then Ṭālūt said to his son: "You must kill Dāwūd!" He said: "Subḥān Allah! He does not deserve such a thing from you!" He said: "You are a foolish boy; I think nothing other than that he will drive you and your household out of the kingship." When he heard that from his father, he went to his sister and said to her: "I fear that your father will kill your husband Dāwūd, so command him to be on his guard and to keep himself away from him." His wife said that to him, and he withdrew from sight. When morning came, Ṭālūt sent someone to summon Dāwūd to him, and his wife had made on his bed something in the form of a sleeping person and had covered it. When the messenger of Ṭālūt came, he said: "Where is Dāwūd? Let him answer the king!" She said to him: "He has spent the night ill and is now asleep, you see him on the bed." Then they returned to Ṭālūt and reported that to him, and he waited a while and then sent to him again, and she said: "He is asleep, he has not yet woken." Then they returned to the king, and he said: "Bring him to me, even if he is asleep!" Then they came to the bed and found no one on it. They came to the king and reported to him, and he sent to his daughter and said: "What led you to lie to me?" She said: "He commanded me that, and I feared that he would kill me if I did not follow his command." And Dāwūd remained a fugitive in the mountain, until Ṭālūt was killed and Dāwūd became king after him.

   4480 — Muḥammad ibn ʿAmr related to me, saying: Abū ʿĀṣim related to us, on the authority of ʿĪsā, on the authority of Ibn Abī Najīḥ, on the authority of Mujāhid, saying: Ṭālūt was commander over the army, and Dāwūd's father sent something with Dāwūd to his brothers, and Dāwūd said to Ṭālūt: "What do I get if I kill Jālūt?" He said: "You get a third of my property, and I will give you my daughter in marriage." Then he took his bag and put three pebbles in it, and then he named those stones of his Ibrāhīm, Isḥāq and Yaʿqūb, and then he put his hand in it and said: "In the name of my God and the God of my fathers Ibrāhīm, Isḥāq and Yaʿqūb!" Then "Ibrāhīm" came out, and he put it in his throwing-sling, and it pierced thirty-three helmets from his head onward and killed thirty thousand of those who stood behind him.

   4481 — Mūsā related to me, saying: ʿAmr related to us, saying: Asbāṭ related to us, on the authority of al-Suddī, saying: on that day the father of Dāwūd crossed the river together with Ṭālūt, among those who crossed, with thirteen sons of his, and Dāwūd was the youngest of his sons. One day he came to him and said: "O father, I throw nothing with my sling without bringing it down." He said: "Rejoice, my son, for Allah has placed your sustenance in your sling!" Then he came to him another time and said: "O father, I came among the mountains and found a reclining lion, and I climbed upon him and seized his ears, but he did not attack me." He said: "Rejoice, my son, for this is a good that Allah gives you!" Then he came to him on another day and said: "O father, I walk among the mountains and glorify Allah, and there remains no mountain but it glorifies along with me." He said: "Rejoice, my son, for this is a good that Allah has given you!" And Dāwūd was a shepherd, and his father, who came after him, would bring the food to him and to his brothers. Then the prophet [Ashmawīl] came with a horn in which there was oil and with a garment of iron, and he sent that to Ṭālūt and said: "Truly, your companion who will kill Jālūt — this horn will be placed on his head and will bubble up, until he is anointed with it, and it will not flow over his face, but will be upon his head like the form of a crown, and he will go into this garment and fill it." Then Ṭālūt summoned the Israelites and tested them, but none of them fitted it. When they were done, Ṭālūt said to the father of Dāwūd: "Is there any son of yours remaining who has not been present with us?" He said: "Yes, my son Dāwūd remains, and he brings us our food." When Dāwūd came to him, on the way he passed by three stones, and they spoke to him and said to him: "Take us, O Dāwūd, with us you will kill Jālūt!" He said: he took them and put them in his bag. And Ṭālūt had said: "Whoever kills Jālūt, I will give him my daughter in marriage and let his signet-ring [share] in my kingship." When Dāwūd came, they placed the horn on his head, and it bubbled up until he was anointed with it, and he put on the garment and filled it — and he was a sickly, sallow man — while no one had put it on without sliding back and forth in it. But when Dāwūd put it on, the garment became tight around him, until it almost burst. Then he walked toward Jālūt, and Jālūt was one of the most powerfully built and strongest of people; and when he looked at Dāwūd, Allah cast the terror of him into his heart, and he said to him: "O young man, turn back, for I have pity on you to kill you!" Dāwūd said: "No, rather, I will kill you." Then he brought out the stones and put them in the throwing-sling, and every time he raised a stone, he named it, and he said: "This one is in the name of my father Ibrāhīm, and the second in the name of my father Isḥāq, and the third in the name of my father Isrāʾīl." Then he whirled the throwing-sling around, and the stones became one single stone again, and then he released it and struck Jālūt with it between the eyes, and it pierced his head and killed him. Then he kept killing every person that he struck, he passed straight through them, until no one remained standing facing him. Then they defeated them at that moment, and Dāwūd killed Jālūt. And Ṭālūt returned and gave Dāwūd his daughter in marriage and let his signet-ring [share] in his kingship; and the people inclined to Dāwūd and loved him. When Ṭālūt saw that, he felt a sense of unease and became jealous of him, and he wanted to kill him. But Dāwūd knew of him that he had that intention with him, and he placed before himself in his sleeping-place a wineskin [in the form of a body], and Ṭālūt entered the bedchamber of Dāwūd — while Dāwūd had already fled — and struck the skin a blow and pierced it, and the wine flowed out of it, and a drop of wine fell into his mouth, and he said: "May Allah have mercy on Dāwūd, how much wine he drank!" Then Dāwūd came to him the following night, while he was asleep, in his house, and he placed two arrows at his head and two at his feet, and two arrows on his right side and on his left side; and when Ṭālūt woke up, he saw the arrows and recognized them, and he said: "May Allah have mercy on Dāwūd, he is better than I: I had him in my power and [almost] killed him, and he had me in his power but kept himself away from me." Then one day he rode out and found him walking on foot in the wilderness, while Ṭālūt was on a horse, and Ṭālūt said: "Today I will kill Dāwūd!" And Dāwūd was such that, when he was startled, he could not be overtaken, and Ṭālūt galloped after him, and Dāwūd was startled and hastened on and entered a cave, and Allah revealed to the spider, and it wove a web over him; and when Ṭālūt arrived at the cave, he looked at the construction of the spider and said: "If he had entered here, he would have torn the web of the spider," and so it was made to appear to him, and he left him alone.

   4482 — It was related to me, on the authority of ʿAmmār ibn al-Ḥasan, saying: Ibn Abī Jaʿfar related to us, on the authority of his father, on the authority of al-Rabīʿ, saying: it was related to us that Dāwūd, when he came to them, had put a bag with him in which there were three stones. And Jālūt appeared against them and called out: "Is there no man for a man?" Then Ṭālūt said: "Whoever appears against him, otherwise I will appear against him myself." Then Dāwūd stood up and said: "I." And Ṭālūt stood up for him and buckled on him his coat of mail, and he began to see that Dāwūd rose up and raised himself in it, and Ṭālūt marveled at that, and he buckled on him all his equipment. And Dāwūd threw at them with a stone of those stones and struck someone in the people, then he threw the second with a stone and struck someone among them, then he threw the third and killed Jālūt. Then Allah gave him the kingship and wisdom and taught him of what He willed, and he became the head over them, and they showed him obedience.

   4483 — Yūnus related to me, saying: Ibn Wahb informed us, saying: Ibn Zayd related to me concerning the statement of Allah — exalted is His mention —: ألم تر إلى الملإ من بني إسرائيل (Have you not seen the chiefs of the Israelites), and he read on until he reached: فلما كتب عليهم القتال تولوا إلا قليلا منهم والله عليم بالظالمين (But when fighting was prescribed for them, they turned away, except a few of them, and Allah is Knowing of the wrongdoers); he said: Allah revealed to their prophet: "Truly, among the children of so-and-so is a man through whom Allah will kill Jālūt, and his sign is this horn which you place on his head, and water will overflow from it." Then he came to him [Īshā] and said: "Truly, Allah has revealed to me that among the children of so-and-so is a man through whom Allah will kill Jālūt," and he said: "Yes, O prophet of Allah." He said: then he brought out to him twelve men, like columns, and among them was an outstanding man who stood above them, and he began to present them to the horn, but he saw nothing, and he said to that powerfully built man: "Turn back," and he sent him back. Then Allah revealed to him: "Truly, We do not take men by their form, but We take them by the soundness of their hearts." He said: "O Lord, he claimed that he has no other son." He said: "He lies." Then he said: "Truly, my Lord has declared you a liar," and he said: "Truly, you have yet another son than these." He said: "He has spoken the truth, O prophet of Allah; I have a small son, I was ashamed that the people should see him, so I put him with the sheep." He said: "And where is he?" He said: "In such-and-such ravine of such-and-such mountain." Then he set out to him and found that the valley stream had flooded between him and the place to which he used to drive [the flock]. He said: and he found him while he was carrying two sheep and helping them to cross [the water], and not letting them wade through the current, and when he saw him, he said: "This is he, there is no doubt about it; this one is merciful to the animals, so to the people he is even more merciful." He said: then he placed the horn on his head, and it overflowed, and he said to him: "My nephew, have you seen anything here that amazes you?" He said: "Yes, when I glorify Allah, the mountains glorify along with me, and when the panther, or the wolf, or the beast of prey comes and seizes a sheep, I stand up against him and wrench his jaws apart from it, and he does not attack me." And he found with him his shepherd's bag. He said: and he passed by three stones, the one protruding above the other, and each of them said: "It is I that he takes," and this one said: "No, rather, me he takes," and the other said the same. He said: then he took them all and threw them in his shepherd's bag; and when he came with the prophet ﷺ and they set out, their prophet said to them: إن الله قد بعث لكم طالوت ملكا (Truly, Allah has appointed Ṭālūt as king for you), and of the story of their prophet and their story was what Allah has mentioned in His Book, and he read on until he reached: والله مع الصابرين (and Allah is with the patient). He said: and their affair united and they were together, and he read: وانصرنا على القوم الكافرين (and help us against the disbelieving people). And Jālūt appeared on a piebald, dappled nag of his, with a bow and arrows in his hand, and he said: "Who appears? Send me your commander." He said: then Ṭālūt was filled with dread of him. He said: he turned to his companions and said: "Which man will take Jālūt out of my hands for me today?" Then Dāwūd said: "I." He said: "Come here." He said: then he took off a coat of mail from himself and put it on him, and Allah breathed of His spirit into him until He filled him. He said: then he [Jālūt] threw at him with an arrow and planted it in the coat of mail, and Dāwūd broke it without it causing him any harm whatsoever, three times, and then he said to him: "Now take," and Dāwūd said: "O Allah, make of them one single stone." He said: and he named one Ibrāhīm, and the other Isḥāq, and the other Yaʿqūb. He said: then he joined them all together and they became one single stone. He said: then he took it and took a sling and whirled it around to throw with it, whereupon he [Jālūt] said: "Do you throw at me as one throws at the beast of prey and the wolf? Throw at me with the bow!" He said: "I will only throw at you today with this." Then he said the same to him again, and he said: "Yes, and you are to me lower than the wolf." Then he whirled it around, and in that was the command of Allah and the power of Allah. He said: then he let it go its way, sent forth by command. He said: and it came like an overshadowing [missile] and struck him between his eyes, until it came out of the back of his head, and then he killed so-and-so many of his companions behind him, and Allah defeated them.

   4484 — Al-Qāsim related to us, saying: al-Ḥusayn related to us, saying: Ḥajjāj related to me, on the authority of Ibn Jurayj, saying: when they crossed that — he means the river concerning which Allah, informing about the statement of Ṭālūt to his armies, has said: إن الله مبتليكم بنهر (Truly, Allah is testing you with a river) — and Jālūt came, and fighting him weighed heavily on Ṭālūt, Ṭālūt said to the people: "If Jālūt were killed, I would give the one who kills him half of my kingship and share with him everything that I possess." Then Allah sent Dāwūd, and Dāwūd on that day was in the mountain as a shepherd, and with Ṭālūt nine brothers of Dāwūd had gone out to battle, and they were more powerfully built than he, stronger than he, better known among the people than he and more eminent with Ṭālūt than he, and they had gone out to battle and had left him behind with their sheep. Then Dāwūd said, when Allah had placed in his heart what He had placed and had honored him: "I will entrust my sheep today to my Lord and go to the people and see what has come to me concerning the statement of the king regarding whoever kills Jālūt." Then Dāwūd came to his brothers, and they reproached him when he came to them, and said: "Why have you come?" He said: "To kill Jālūt, for Allah is able that I kill him," and they mocked him. Ibn Jurayj said: Mujāhid said: the father of Dāwūd had sent something with Dāwūd to his brothers, and he took a bag and put three pebbles in it, and then he named them Ibrāhīm, Isḥāq and Yaʿqūb. Ibn Jurayj said: they said: and he was weak and shabby of condition, and he passed by three stones, and they said to him: "Take us, O Dāwūd, and fight Jālūt with us." Then Dāwūd took them and threw them in his bag, and when he had thrown them in it, he heard one of the stones say to its companion: "I am the stone of Hārūn, with which such-and-such king was killed"; and the second said: "I am the stone of Mūsā, with which such-and-such king was killed"; and the third said: "I am the stone of Dāwūd, with which I will kill Jālūt," and the two stones said: "O stone of Dāwūd, we are helpers for you," and they became one single stone; and the stone said: "O Dāwūd, throw me, for I will call the wind to my aid" — and his helmet weighed, according to what they say, and Allah knows best, six hundred raṭl — "and I will land in the head of Jālūt and kill him." Ibn Jurayj said: and Mujāhid said: he named one Ibrāhīm, and the other Isḥāq, and the other Yaʿqūb, and he said: "In the name of my God and the God of my fathers Ibrāhīm, Isḥāq and Yaʿqūb," and he put them in his throwing-sling. Ibn Jurayj said: then he went on until he penetrated to Ṭālūt, and he said: "Truly, you have pledged to whoever kills Jālūt half of your kingship and half of everything you possess. Is that for me if I kill him?" He said: "Yes," while the people were mocking Dāwūd, and the brothers of Dāwūd were even fiercer against him than the others there. And Ṭālūt used to do nothing with anyone who came forward and claimed that he would kill Jālūt other than that he put on him a coat of mail which he possessed, and when it did not fit him, he took it off him again, and it was a wide, complete coat of mail from the armor of Ṭālūt, and he put it on Dāwūd; and when he saw that it fitted him, he commanded him to come forward, and Dāwūd came forward and stationed himself at a place where no one stationed himself, with the coat of mail on. Jālūt said to him: "Woe to you, who are you? Truly, I have pity on you; let another of these kings come forward against me; you are a weak, wretched person, so turn back." Dāwūd said: "I am the one who will kill you by the permission of Allah, and I will not turn back until I have killed you." And when Dāwūd refused except to fight him, Jālūt advanced toward him to seize him with his hand, convinced that he had the upper hand over him, and he took the stone out of the bag, called upon his Lord and threw it with the stone, and the wind threw his helmet off his head, and the stone landed in the head of Jālūt until it penetrated into his interior, and thus he killed him. Ibn Jurayj said: and Mujāhid said: when he threw Jālūt with the stone, it pierced thirty-three helmets from his head onward and killed behind him thirty thousand, [and therefore] Allah, the Exalted, said: وقتل داود جالوت (and Dāwūd killed Jālūt). Then Dāwūd said to Ṭālūt: "Fulfill what you have pledged," but Ṭālūt refused to give him that, and Dāwūd went away and settled in one of the cities of the Israelites, until Ṭālūt died; and when he had died, the Israelites went to Dāwūd and brought him and made him king and gave him the treasuries of Ṭālūt, and they said: "No one has killed Jālūt but a prophet." Allah said: وقتل داود جالوت وآتاه الله الملك والحكمة وعلمه مما يشاء (and Dāwūd killed Jālūt, and Allah gave him the kingship and wisdom and taught him of what He willed).

   وآتاه الله الملك والحكمة وعلمه مما يشاء and Allah gave him the kingship and wisdom and taught him of what He willed

   Discussion of the explanation of His statement — exalted is His mention —: وآتاه الله الملك والحكمة وعلمه مما يشاء (and Allah gave him the kingship and wisdom and taught him of what He willed). The Exalted means by it: and Allah gave Dāwūd the kingship and wisdom and taught him of what He willed. And the "hā'" (the personal pronoun) in His word: وآتاه الله (and Allah gave him) refers to Dāwūd, and the kingship is authority, and the wisdom is prophethood. And His word: وعلمه مما يشاء (and taught him of what He willed) means: He taught him the making of the coats of mail and the correct proportioning in the linking of them, as Allah — exalted is His mention — has said: وعلمناه صنعة لبوس لكم لتحصنكم من بأسكم (and We taught him the making of armored garments for you, to protect you against your own violence) (21:80). And it has been said: the meaning of His word: وآتاه الله الملك والحكمة (and Allah gave him the kingship and wisdom) is that Allah gave to Dāwūd the kingship of Ṭālūt and the prophethood of Ashmawīl. Mention of who said that:

   4485 — Mūsā related to me, saying: ʿAmr related to us, saying: Asbāṭ related to us, on the authority of al-Suddī, saying: Dāwūd became king after Ṭālūt was killed, and Allah made him a prophet, and that is His word: وآتاه الله الملك والحكمة (and Allah gave him the kingship and wisdom); he said: the wisdom is prophethood; He gave him the prophethood of Shamʿūn and the kingship of Ṭālūt.

   ولولا دفع الله الناس بعضهم ببعض لفسدت الأرض ولكن الله ذو فضل على العالمين And were it not that Allah repels the people, one by means of another, the earth would become corrupt, but Allah is full of bounty toward the worlds

   Discussion of the explanation of His statement — exalted is His mention —: ولولا دفع الله الناس بعضهم ببعض لفسدت الأرض ولكن الله ذو فضل على العالمين (And were it not that Allah repels the people, one by means of another, the earth would become corrupt, but Allah is full of bounty toward the worlds). The Exalted means by it: and were it not that Allah, by means of some of the people — namely the people of obedience to Him and of belief in Him — repelled others — namely the people of disobedience to Allah and of shirk toward Him —, as He, by means of those of the people of belief in Allah, of certainty and of patience who waged jihād with him [Ṭālūt], warded off Jālūt and his armies from those who remained behind with Ṭālūt on the day of Jālūt, of the people of disbelief in Allah and disobedience to Him — while He had given them what they had initially asked of their Lord, namely the appointment of a king over them in order to wage jihād with him on His way —, [were it not that Allah did that,] the earth would become corrupt, that is to say: then its inhabitants would perish through Allah's punishment of them, and so the earth would thereby become corrupt. But Allah is a Possessor of bounty toward His creation and of beneficence toward them, in that He, by means of the righteous of His creation, wards off the dissolute, and by means of the obedient of them, the disobedient, and by means of the believer, the disbeliever. And this verse is an announcement of Allah — exalted is His mention — to the people of hypocrisy who existed in the time of the Messenger of Allah ﷺ, who stayed behind from his battlefields and from the jihād with him, on account of the doubt that was in their souls and the disease of their hearts, and to the polytheists (mushrikīn) and the people of disbelief among them, that He wards off from them only the hastening of the punishment — for their disbelief and their hypocrisy — by means of the belief of those who believe in Him and His messenger, who are the people of insight and of earnestness in the affair of Allah, and who possess the certainty that Allah will fulfill toward them His promise for the jihād against His enemies and the enemies of His messenger, [namely] victory in this near life and triumph with His gardens (jannāt) in the hereafter. And in accordance with what we have said about that, the people of interpretation have spoken. Mention of who said that:

   4486 — Muḥammad ibn ʿUmar related to me, saying: Abū ʿĀṣim related to us, on the authority of ʿĪsā, on the authority of Ibn Abī Najīḥ, on the authority of Mujāhid, concerning the statement of Allah: ولولا دفع الله الناس بعضهم ببعض لفسدت الأرض (And were it not that Allah repels the people, one by means of another, the earth would become corrupt); he says: and were it not that Allah, by means of the righteous, wards off the dissolute, and repels them by means of the remaining successive generations of the people, the one by the other, the earth would become corrupt through the destruction of its inhabitants.

   * Al-Muthannā related to me, saying: Abū Ḥudhayfa related to us, saying: Sabl related to us, on the authority of Ibn Abī Najīḥ, on the authority of Mujāhid: ولولا دفع الله الناس بعضهم ببعض لفسدت الأرض (And were it not that Allah repels the people, one by means of another, the earth would become corrupt); he says: and were the repelling of Allah, by means of the righteous toward the dissolute, not there, and by the remaining successive generations of the people, the one toward the other, then its inhabitants would perish.

   4487 — Ibn Wakīʿ related to us, saying: my father related to us, on the authority of Ḥanẓala, on the authority of Abū Muslim, saying: I heard ʿAlī say: "Were there not a remnant of the Muslims among you, you would perish."

   4488 — Al-Muthannā related to me, saying: Isḥāq related to us, saying: Ibn Abī Jaʿfar related to us, on the authority of his father, on the authority of al-Rabīʿ, concerning His word: ولولا دفع الله الناس بعضهم ببعض لفسدت الأرض (And were it not that Allah repels the people, one by means of another, the earth would become corrupt); he says: then whoever is on the earth would perish.

   4489 — Abū Ḥumayd al-Ḥimṣī, Aḥmad ibn al-Mughīra, related to me, saying: Yaḥyā ibn Saʿīd related to us, saying: Ḥafṣ ibn Sulaymān related to us, on the authority of Muḥammad ibn Sūqa, on the authority of Wabra ibn ʿAbd al-Raḥmān, on the authority of Ibn ʿUmar, saying: the Messenger of Allah ﷺ said: "Truly, Allah, by means of the righteous believer, wards off the calamity from a hundred households of his neighbors." Then Ibn ʿUmar read: ولولا دفع الله الناس بعضهم ببعض لفسدت الأرض (And were it not that Allah repels the people, one by means of another, the earth would become corrupt).

   4490 — Aḥmad Abū Ḥumayd al-Ḥimṣī related to me, saying: Yaḥyā ibn Saʿīd related to us, saying: ʿUthmān ibn ʿAbd al-Raḥmān related to us, on the authority of Muḥammad ibn al-Munkadir, on the authority of Jābir ibn ʿAbd Allāh, saying: the Messenger of Allah ﷺ said: "Truly, Allah, through the righteousness of the Muslim man, sets in good order his child and the child of his child and the inhabitants of his little quarter and the little quarters around him, and they remain under the protection of Allah as long as he is among them."

   And we have already shown what concerns His word "al-ʿālamīn" (the worlds), and we have mentioned the narration about it. As for the reciters, they differed concerning the recitation of His word: ولولا دفع الله الناس بعضهم ببعض (And were it not that Allah repels the people, one by means of another). A group of the reciters read it: ولولا دفع الله (wa-lawlā dafʿu llāhi), in the form of the verbal noun of the statement of the one who says: "dafaʿa llāhu ʿan khalqihi, fa-huwa yadfaʿu dafʿan" (Allah warded off from His creation, and He wards off, a warding off). And it argued for its choice of that that Allah — exalted is His mention — is the One who alone performs the warding off of His creation, and that no one competes with Him such that he might overpower Him. And another group of the reciters read that: "wa-lawlā difāʿu llāhi l-nāsa" (And were it not for Allah's defending of the people), in the form of the verbal noun of the statement of the one who says: "dāfaʿa llāhu ʿan khalqihi, fa-huwa yudāfiʿu mudāfaʿatan wa-difāʿan" (Allah defended in favor of His creation, and He defends, a defending and a defense). And it argued for its choice of that that many of His creation are hostile to the people of Allah's religion and His protection and the believers in Him, and that by making war on them and treating them with hostility on account of [their aversion to] Allah they are repellers with their falsehood and overpowerers with their ignorance, and that Allah repels them in favor of His protected ones and the people of obedience to Him and belief in Him. And my position concerning that is that they are two recitations with which the reciters have recited and which the community of the umma has transmitted, and that the recitation according to one of the two readings does not nullify the meaning of the other. For whoever defends another from something, his repeller of it is a repelling person (dāfiʿ), and as soon as the one repelled resists being driven away, he is for his repeller a contender (mudāfiʿ); and there is no doubt that Jālūt and his armies, by their fight against Ṭālūt and his armies, strove to overpower the party of Allah and His army, and that in that striving of theirs there was a striving to overpower Allah and [counter] His warding off of that which He had taken upon Himself for them in the way of help; and that is the meaning of Allah's warding off in favor of those whom Allah warded off by means of His protected ones who fought Jālūt and his armies. Thus then it becomes clear that the recitation of whoever read: ولولا دفع الله الناس بعضهم ببعض (And were it not that Allah repels the people, one by means of another) and the recitation of whoever read: "wa-lawlā difāʿu llāhi l-nāsa baʿḍahum bi-baʿḍin" (And were it not for Allah's defending of the people, one by means of another) are equal in interpretation and meaning.

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   فهزموهم بإذن الله وقتل داود جالوت القول في تأويل قوله تعالى : { فهزموهم بإذن الله وقتل داود جالوت } يعني تعالى ذكره بقوله : فهزم طالوت وجنوده أصحاب جالوت , وقتل داود جالوت . وفي هذا الكلام متروك ترك ذكره اكتفاء بدلالة ما ظهر منه عليه . وذلك أن معنى الكلام : ولما برزوا لجالوت وجنوده , قالوا : ربنا أفرغ علينا صبرا , وثبت أقدامنا وانصرنا على القوم الكافرين ! فاستجاب لهم ربهم , فأفرغ عليهم صبره , وثبت أقدامهم ونصرهم على القوم الكافرين , فهزموهم بإذن الله . ولكنه ترك ذكر ذلك اكتفاء بدلالة قوله : { فهزموهم بإذن الله } على أن الله قد أجاب دعاءهم الذي دعوه به . ومعنى قوله : { فهزموهم بإذن الله } قتلوهم بقضاء الله وقدره , يقال منه : هزم القوم الجيش هزيمة وهزيمي . { وقتل داود جالوت } وداود هذا هو داود بن إيشا نبي الله صلى الله عليه وسلم . وكان سبب قتله إياه كما : 4477 - حدثنا الحسن بن يحيى , قال : أخبرنا عبد الرزاق , قال : أخبرنا بكار بن عبد الله , قال : سمعت وهب بن منبه يحدث , قال : لما خرج , أو قال : لما برز طالوت لجالوت , قال جالوت : أبرزوا لي من يقاتلني , فإن قتلني , فلكم ملكي , وإن قتلته فلي ملككم ! فأتي بداود إلى طالوت , فقاضاه إن قتله أن ينكحه ابنته وأن يحكمه في ماله . فألبسه طالوت سلاحا , فكره داود أن يقاتله , وقال : إن الله لم ينصرني عليه لم يغن السلاح . فخرج إليه بالمقلاع وبمخلاة فيها أحجار , ثم برز له , قال له جالوت : أنت تقاتلني ؟ قال داود : نعم . قال : ويلك أما تخرج إلي إلا كما يخرج إلى الكلب بالمقلاع والحجارة ؟ لأبددن لحمك , ولأطعمنه اليوم الطير والسباع ! فقال له داود : بل أنت عدو الله شر من الكلب . فأخذ داود حجرا ورماه بالمقلاع , فأصابت بين عينيه حتى نفذت في دماغه , فصرع جالوت , وانهزم من معه , واحتز داود رأسه . فلما رجعوا إلى طالوت ادعى الناس قتل جالوت , فمنهم من يأتي بالسيف وبالشيء من سلاحه أو جسده , وخبأ داود رأسه , فقال طالوت : من جاء برأسه فهو الذي قتله . فجاء به داود . ثم قال لطالوت : أعطني ما وعدتني ! فندم طالوت على ما كان شرط له , وقال : إن بنات الملوك لا بد لهن من صداق , وأنت رجل جريء شجاع , فاحتمل صداقها ثلثمائة غلفة من أعدائنا ! وكان يرجو بذلك أن يقتل داود . فغزا داود وأسر منهم ثلثمائة , وقطع غلفهم وجاء بها , فلم يجد طالوت بدا من أن يزوجه . ثم أدركته الندامة , فأراد قتل داود حتى هرب منه إلى الجبل , فنهض إليه طالوت فحاصره . فلما كان ذات ليلة سلط النوم على طالوت وحرسه , فهبط إليهم داود , فأخذ إبريق طالوت الذي كان يشرب منه ويتوضأ , وقطع شعرات من لحيته وشيئا من هدب ثيابه , ثم رجع داود إلى مكانه , فناده أن حرسك , فإني لو شئت أقتلك البارحة فعلت , فإنه هذا إبريقك وشيء من شعر لحيتك وهدب ثيابك , وبعث إليه . فعلم طالوت أنه لو شاء قتله , فعطفه ذلك عليه فأمنه , وعاهده بالله لا يرى منه بأسا . ثم انصرف . ثم كان في آخر أمر طالوت أنه كان يدس لقتله , وكان طالوت لا يقاتل عدوا إلا هزم , حتى مات . قال بكار : وسئل وهب وأنا أسمع : أنبيا كان طالوت يوحى إليه ؟ فقال : لم يأته وحي , ولكن كان معه نبي يقال له أشمويل , يوحى إليه , وهو الذي ملك طالوت . 4478 - حدثنا ابن حميد , قال : ثنا سلمة , عن ابن إسحاق , قال : كان داود النبي وإخوة له أربعة , معهم أبوهم شيخ كبير , فتخلف أبوهم وتخلف معه داود من بين إخوته في غنم أبيه يرعاها له , وكان من أصغرهم وخرج إخوته الأربعة مع طالوت , فدعاه أبوه وقد تقارب الناس ودنا بعضهم من بعض . قال ابن إسحاق : وكان داود فيما ذكر لي بعض أهل العلم عن وهب بن منبه رجلا قصيرا أزرق قليل شعر الرأس , وكان طاهر القلب نقيه , فقال له أبوه : يا بني إنا قد صنعنا لإخوتك زادا يتقوون به على عدوهم , فاخرج به إليهم , فإذا دفعته إليهم فأقبل إلي سريعا ! فقال : أفعل . فخرج وأخذ معه ما حمل لإخوته , ومعه مخلاته التي يحمل فيها الحجارة ومقلاعه الذي كان يرمي به عن غنمه . حتى إذا فصل من عند أبيه , فمر بحجر , فقال : يا داود خذني فاجعلني في مخلاتك تقتل بي جالوت , فإني حجر يعقوب ! فأخذه فجعله في مخلاته , ومشى . فبينا هو يمشي إذ مر بحجر آخر , فقال : يا داود خذني فاجعلني في مخلاتك تقتل بي جالوت , فإني حجر إسحاق ! فأخذه فجعله في مخلاته , ثم مضى . فبينا هو يمشي إذ مر بحجر , فقال : يا داود خذني فاجعلني في مخلاتك تقتل بي جالوت , فإني حجر إبراهيم ! فأخذه فجعله في مخلاته . ثم مضى بما معه حتى انتهى إلى القوم , فأعطى إخوته ما بعث إليهم معه . وسمع في العسكر خوض الناس بذكر جالوت , وعظم شأنه فيهم , وبهيبة الناس إياه , ومما يعظمون من أمره , فقال لهم : والله إنكم لتعظمون من أمر هذا العدو شيئا ما أدري ما هو , والله إني لو أراه لقتلته , فأدخلوني على الملك ! فأدخل على الملك طالوت , فقال : أيها الملك إني أراكم تعظمون شأن هذا العدو , والله إني لو أراه لقتلته ! فقال : يا بني ما عندك من القوة على ذلك ؟ وما جربت من نفسك ؟ قال : قد كان الأسد يعدو على الشاة من غنمي , فأدركه فآخذ برأسه , فأفك لحييه عنها , فآخذها من فيه , فادع لي بدرع حتى ألقيها علي ! فأتي بدرع , فقذفها في عنقه ومثل فيها فملأ عين طالوت ونفسه ومن حضر من بني إسرائيل , فقال طالوت : والله لعسى الله أن يهلكه به ! فلما أصبحوا رجعوا إلى جالوت , فلما التقى الناس قال داود : أروني جالوت ! فأروه إياه على فرس عليه لامته ; فلما رآه جعلت الأحجار الثلاثة تواثب من مخلاته , فيقول هذا : خذني ! ويقول هذا : خذني ! ويقول هذا : خذني ! فأخذ أحدها فجعله في مقذافه , ثم قتله به , ثم أرسله فصك بين عيني جالوت فدمغه , وتنكس عن دابته فقتله . ثم انهزم جنده , وقال الناس : قتل داود جالوت , وخلع طالوت . وأقبل الناس على داود مكانه , حتى لم يسمع لطالوت بذكر ; إلا أن أهل الكتاب يزعمون أنه لما رأى انصراف بني إسرائيل عنه إلى داود , هم بأن يغتال داود وأراد قتله فصرف الله ذلك عنه وعن داود وعرف خطيئته , والتمس التوبة منها إلى الله . وقد روي عن وهب بن منبه في أمر طالوت وداود قول خلاف الروايتين اللتين ذكرنا قبل , وهو ما : 4479 - حدثني به المثنى , قال : ثنا إسحاق , قال : ثنا إسماعيل بن عبد الكريم , قال : ثني عبد الصمد بن معقل أنه سمع وهب بن منبه , قال : لما سلمت بنو إسرائيل الملك لطالوت أوحى إلى نبي بني إسرائيل أن قل لطالوت : فليغز أهل مدين , فلا يترك فيها حيا إلا قتله , فإني سأظهره عليهم ! فخرج بالناس حتى أتى مدين , فقتل من كان فيها إلا ملكهم , فإنه أسره , وساق مواشيهم . فأوحى الله إلى أشمويل : ألا تعجب من طالوت إذ أمرته فاختان فيه , فجاء بملكهم أسيرا , وساق مواشيهم , فالقه فقل له : لأنزعن الملك من بيته , ثم لا يعود فيه إلى يوم القيامة , فإني إنما أكرم من أطاعني , وأهين من هان عليه أمري ! فلقيه , فقال ما صنعت ؟ لم جئت بملكهم أسيرا , ولم سقت مواشيهم ؟ قال : إنما سقت المواشي لأقربها . قال له أشمويل : إن الله قد نزع من بيتك الملك , ثم لا يعود فيه إلى يوم القيامة . فأوحى الله إلى أشمويل أن انطلق إلى إيشا , فيعرض عليك بنيه , فادهن الذي آمرك بدهن القدس يكن ملكا على بني إسرائيل ! فانطلق حتى أتى إيشا , فقال : اعرض علي بنيك ! فدعا إيشا أكبر ولده , فأقبل رجل جسيم حسن المنظر , فلما نظر إليه أشمويل أعجبه , فقال : الحمد لله إن الله لبصير بالعباد ! فأوحى الله إليه : إن عينيك تبصران ما ظهر , وإني أطلع على ما في القلوب ليس بهذا , اعرض علي غيره , فعرض عليه ستة في كل ذلك يقول : ليس بهذا , فقال : هل لك من ولد غيرهم ؟ فقال : بني لي غلام وهو راع في الغنم . فقال : أرسل إليه ! فلما أن جاء داود جاء غلام أمعر , فدهنه بدهن القدس , وقال لأبيه : اكتم هذا , فإن طالوت لو يطلع عليه قتله ; فسار جالوت في قومه إلى بني إسرائيل , فعسكر وسار طالوت ببني إسرائيل وعسكر , وتهيئوا للقتال , فأرسل جالوت إلى طالوت : لم تقتل قومي وأقتل قومك ؟ ابرز لي أو أبرز لي من شئت , فإن قتلتك كان الملك لي , وإن قتلتني كان الملك لك ! فأرسل طالوت في عسكره صائحا من يبرز لجالوت , فإن قتله , فإن الملك ينكحه ابنته , ويشركه في ملكه . فأرسل إيشا داود إلى إخوته وكانوا في العسكر , فقال : اذهب فرد إخوتك , وأخبرني خبر الناس ماذا صنعوا . فجاء إلى إخوته , وسمع صوتا : إن الملك يقول : من يبرز لجالوت فإن قتله أنكحه الملك ابنته . فقال داود لإخوته : ما منكم رجل يبرز لجالوت فيقتله , وينكح ابنة الملك ؟ فقالوا : إنك غلام أحمق , ومن يطيق جالوت وهو من بقية الجبارين ؟ فلما لم يرهم رغبوا في ذلك , قال : فأنا أذهب فأقتله ! فانتهروه وغضبوا عليه . فلما غفلوا عنه , ذهب حتى جاء الصائح , فقال : أنا أبرز لجالوت . فذهب به إلى الملك , فقال له : لم يجبني أحد إلا غلام من بني إسرائيل هو هذا ؟ قال : يا بني أنت تبرز لجالوت فتقاتله ؟ قال : نعم . قال : وهل آنست من نفسك شيئا ؟ قال : نعم , كنت راعيا في الغنم , فأغار علي الأسد , فأخذت بلحييه ففككتهما . فدعا له بقوس وأداة كاملة , فلبسها وركب الفرس , ثم سار منهم قريبا . ثم صرف فرسه , فرجع إلى الملك , فقال الملك ومن حوله : جبن الغلام ! فجاء فوقف على الملك , فقال : ما شأنك ؟ قال داود : إن لم يقتله الله لي لم يقتله هذا الفرس وهذا السلاح , فدعني فأقاتل كما أريد . فقال : نعم يا بني . فأخذ داود مخلاته , فتقلدها وألقى فيها أحجارا , وأخذ مقلاعه الذي كان يرعى به . ثم مضى نحو جالوت ; فلما دنا من عسكره , قال : أين جالوت يبرز لي ؟ فبرز له على فرس عليه السلاح كله , فلما رآه جالوت قال : إليك أبرز ؟ قال نعم . قال : فأتيتني بالمقلاع والحجر كما يؤتى إلى الكلب ؟ قال : هو ذاك . قال : لا جرم إني سوف أقسم لحمك بين طير السماء وسباع الأرض . قال داود : أو يقسم الله لحمك . فوضع داود حجرا في مقلاعه , ثم دوره فأرسله نحو جالوت , فأصاب أنف البيضة التي على جالوت حتى خالط دماغه , فوقع من فرسه , فمضى داود إليه , فقطع رأسه بسيفه , فأقبل به في مخلاته , وبسلبه يجره , حتى ألقاه بين يدي طالوت , ففرحوا فرحا شديدا , وانصرف طالوت . فلما كان داخل المدينة , سمع الناس يذكرون داود , فوجد في نفسه , فجاءه داود , فقال : أعطني امرأتي ! فقال : أتريد ابنة الملك بغير صداق ؟ فقال داود : ما اشترطت علي صداقا , وما لي من شيء . قال : لا أكلفك إلا ما تطيق , أنت رجل جريء , وفي جبالنا هذه جراجمة يحتربون الناس وهم غلف , فإذا قتلت منهم مائتي رجل , فأتني بغلفهم . فجعل كلما قتل منهم رجلا نظم غلفته في خيط , حتى نظم مائتي غلفة , ثم جاء بهم إلى طالوت , فألقى إليه , فقال : ادفع لي امرأتي قد جئت بما اشترطت ! فزوجه ابنته . وأكثر الناس ذكر داود , وزاده عند الناس عجبا , فقال طالوت لابنه : لتقتلن داود ! قال : سبحان الله ليس بأهل ذلك منك ! قال : إنك غلام أحمق , ما أراه إلا سوف يخرجك وأهل بيتك من الملك . فلما سمع ذلك من أبيه , انطلق إلى أخته , فقال لها : إني قد خفت أباك أن يقتل زوجك داود , فمريه أن يأخذ حذره , ويتغيب منه . فقالت له امرأته ذلك فتغيب . فلما أصبح أرسل طالوت من يدعو له داود , وقد صنعت امرأته على فراشه كهيئة النائم ولحفته . فلما جاء رسول طالوت قال : أين داود ؟ ليجب الملك ! فقالت له : بات شاكيا ونام الآن ترونه على الفراش . فرجعوا إلى طالوت فأخبروه ذلك , فمكث ساعة ثم أرسل إليه , فقالت : هو نائم لم يستيقظ بعد . فرجعوا إلى الملك فقال : ائتوني به وإن كان نائما ! فجاءوا إلى الفراش , فلم يجدوا عليه أحدا . فجاءوا الملك فأخبروه , فأرسل إلى ابنته فقال : ما حملك على أن تكذبيني ؟ قالت : هو أمرني بذلك , وخفت إن لم أفعل أمره أن يقتلني . وكان داود فارا في الجبل حتى قتل طالوت , وملك داود بعده . 4480 - حدثني محمد بن عمرو , قال : ثنا أبو عاصم , عن عيسى , عن ابن أبي نجيح , عن مجاهد , قال : كان طالوت أميرا على الجيش , فبعث أبو داود مع داود بشيء إلى إخوته , فقال داود لطالوت : ماذا لي فأقتل جالوت ؟ قال : لك ثلث مالي , وأنكحك ابنتي . فأخذ مخلاته , فجعل فيها ثلاث مروات , ثم سمى حجارته تلك إبراهيم وإسحاق ويعقوب , ثم أدخل يده فقال : باسم إلهي وإله آبائي إبراهيم وإسحاق ويعقوب ! فخرج على إبراهيم , فجعله في مرجمته , فخرقت ثلاثا وثلاثين بيضة عن رأسه , وقتلت ثلاثين ألفا من ورائه . 4481 - حدثني موسى , قال : ثنا عمرو , قال : ثنا أسباط , عن السدي , قال : عبر يومئذ النهر مع طالوت أبو داود فيمن عبر مع ثلاثة عشر ابنا له , وكان داود أصغر بنيه . فأتاه ذات يوم فقال : يا أبتاه ما أرمي بقذافتي شيئا إلا صرعته . فقال : أبشر يا بني , فإن الله قد جعل رزقك في قذافتك ! ثم أتاه مرة أخرى قال : يا أبتاه لقد دخلت بين الجبال , فوجدت أسدا رابضا , فركبت عليه , فأخذت بأذنيه , فلم يهجني . قال : أبشر يا بني , فإن هذا خير يعطيكه الله ! ثم أتاه يوما آخر فقال : يا أبتاه إني لأمشي بين الجبال , فأسبح , فما يبقى جبل إلا سبح معي . فقال : أبشر يا بني , فإن هذا خير أعطاكه الله ! . وكان داود راعيا , وكان أبوه خلفه يأتي إليه وإلى إخوته بالطعام . فأتى النبي بقرن فيه دهن وبثوب من حديد , فبعث به إلى طالوت , فقال : إن صاحبكم الذي يقتل جالوت يوضع هذا القرن على رأسه فيغلي حتى يدهن منه ولا يسيل على وجهه , يكون على رأسه كهيئة الإكليل , ويدخل في هذا الثوب فيملؤه . فدعا طالوت بني إسرائيل فجربهم , فلم يوافقه منهم أحد . فلما فرغوا , قال طالوت لأبي داود : هل بقي لك من ولد لم يشهدنا ؟ قال : نعم , بقي ابني داود , وهو يأتينا بطعامنا . فلما أتاه داود مر في الطريق بثلاثة أحجار , فكلمنه , وقلن له : خذنا يا داود تقتل بنا جالوت ! قال : فأخذهن فجعلهن في مخلاته . وكان طالوت قال : من قتل جالوت زوجته ابنتي , وأجريت خاتمه في ملكي . فلما جاء داود وضعوا القرن على رأسه , فغلى حتى ادهن منه , ولبس الثوب فملأه , وكان رجلا مسقاما مصفارا , ولم يلبسه أحد إلا تقلقل فيه . فلما لبسه داود تضايق الثوب عليه حتى تنقض . ثم مشى إلى جالوت , وكان جالوت من أجسم الناس وأشدهم ; فلما نظر إلى داود قذف في قلبه الرعب منه , فقال له : يا فتى ارجع فإني أرحمك أن أقتلك ! قال داود : لا , بل أنا أقتلك . فأخرج الحجارة فجعلها في القذافة , كلما رفع حجرا سماه , فقال : هذا باسم أبي إبراهيم , والثاني باسم أبي إسحاق , والثالث باسم أبي إسرائيل . ثم أدار القذافة فعادت الأحجار حجرا واحدا , ثم أرسله فصك به بين عيني جالوت , فنقب رأسه فقتله . ثم لم تزل تقتل كل إنسان تصيبه تنفذ منه , حتى لم يكن بحيالها أحد . فهزموهم عند ذلك , وقتل داود جالوت . ورجع طالوت , فأنكح داود ابنته , وأجرى خاتمه في ملكه ; فمال الناس إلى داود فأحبوه . فلما رأى ذلك طالوت وجد في نفسه وحسده , فأراد قتله . فعلم به داود أنه يريد به ذلك , فسجى له زق خمر في مضجعه , فدخل طالوت إلى منام داود , وقد هرب داود فضرب الزق ضربة فخرقه , فسالت الخمر منه , فوقعت قطرة من خمر في فيه , فقال : يرحم الله داود ما كان أكثر شربه للخمر ! ثم إن داود أتاه من القابلة في بيته وهو نائم , فوضع سهمين عند رأسه وعند رجليه وعن يمينه وعن شماله سهمين ; فلما استيقظ طالوت بصر بالسهام فعرفها , فقال : يرحم الله داود هو خير مني , ظفرت به فقتلته , وظفر بي فكف عني . ثم إنه ركب يوما فوجده يمشي في البرية وطالوت على فرس , فقال طالوت : اليوم أقتل داود ! وكان داود إذا فزع لا يدرك , فركض على أثره طالوت , ففزع داود , فاشتد فدخل غارا , وأوحى الله إلى العنكبوت فضربت عليه بيتا ; فلما انتهى طالوت إلى الغار نظر إلى بناء العنكبوت , فقال : لو كان دخل ها هنا لخرق بيت العنكبوت , فخيل إليه فتركه . 4482 - حدثت عن عمار بن الحسن , قال : ثنا ابن أبي جعفر , عن أبيه , عن الربيع , قال : ذكر لنا أن داود حين أتاهم كان قد جعل معه مخلاة فيها ثلاثة أحجار . وإن جالوت برز لهم , فنادى : ألا رجل لرجل ! فقال طالوت : من يبرز له , وإلا برزت له . فقام داود فقال : أنا فقام له طالوت فشد عليه درعه , فجعل يراه يشخص فيها ويرتفع . فعجب من ذلك طالوت , فشد عليه أداته كلها . وإن داود رماهم بحجر من تلك الحجارة فأصاب في القوم , ثم رمى الثانية بحجر فأصاب فيهم , ثم رمى الثالثة فقتل جالوت . فآتاه الله الملك والحكمة , وعلمه مما يشاء , وصار هو الرئيس عليهم , وأعطوه الطاعة . 4483 - حدثني يونس , قال : أخبرنا ابن وهب , قال : ثني ابن زيد في قول الله تعالى ذكره : { ألم تر إلى الملإ من بني إسرائيل } فقرأ حتى بلغ : { فلما كتب عليهم القتال تولوا إلا قليلا منهم والله عليم بالظالمين } قال : أوحى الله إلى نبيهم إن في ولد فلان رجلا يقتل الله به جالوت , ومن علامته هذا القرن تضعه على رأسه , فيفيض ماء . فأتاه فقال : إن الله أوحى إلي أن في ولد فلان رجلا يقتل الله به جالوت , فقال : نعم يا نبي الله , قال : فأخرج له اثني عشر رجلا أمثال السواري , وفيهم رجل بارع عليهم , فجعل يعرضهم على القرن فلا يرى شيئا , فيقول لذلك الجسيم : ارجع فيرده عليه , فأوحى الله إليه : إنا لا نأخذ الرجال على صورهم , ولكن نأخذهم على صلاح قلوبهم , قال : يا رب قد زعم أنه ليس له ولد غيره , فقال : كذب , فقال : إن ربي قد كذبك , وقال : إن لك ولدا غيرهم , فقال : صدق يا نبي الله , لي ولد قصير استحييت أن يراه الناس , فجعلته في الغنم , قال : فأين هو ؟ قال في شعب كذا وكذا من جبل كذا وكذا , فخرج إليه , فوجد الوادي قد سال بينه وبين التي كان يريح إليها قال : ووجده يحمل شاتين يجيز بهما , ولا يخوض بهما السيل , فلما رآه قال : هذا هو لا شك فيه , هذا يرحم البهائم فهو بالناس أرحم , قال : فوضع القرن على رأسه ففاض , فقال له : ابن أخي هل رأيت ها هنا من شيء يعجبك ؟ قال : نعم إذا سبحت , سبحت معي الجبال , وإذا أتى النمر أو الذئب أو السبع أخذ شاة قمت إليه , فافتح لحييه عنها فلا يهيجني , وألفى معه صفنه , قال : فمر بثلاثة أحجار يأثر بعضها على بعض : كل واحد منها يقول : أنا الذي يأخذ , ويقول هذا : لا بل إياي يأخذ , ويقول الآخر مثل ذلك , قال : فأخذهن جميعا , فطرحهن في صفنه ; فلما جاء مع النبي صلى الله عليه وسلم وخرجوا قال لهم نبيهم : { إن الله قد بعث لكم طالوت ملكا } فكان من قصة نبيهم وقصتهم ما ذكر الله في كتابه , وقرأ حتى بلغ : { والله مع الصابرين } قال : واجتمع أمرهم وكانوا جميعا , وقرأ : { وانصرنا على القوم الكافرين } وبرز جالوت على برذون له أبلق , في يده قوس ونشاب , فقال : من يبرز ؟ أبرزوا إلي رأسكم , قال : ففظع به طالوت , قال : فالتفت إلى أصحابه فقال : من رجل يكفيني اليوم جالوت , فقال داود أنا , فقال تعال , قال : فنزع درعا له , فألبسه إياها , قال : ونفخ الله من روحه فيه حتى ملأه , قال : فرمى بنشابة , فوضعها في الدرع , قال : فكسرها داود ولم تضره شيئا ثلاث مرات , ثم قال له : خذ الآن , فقال داود : اللهم اجعله حجرا واحدا , قال : وسمى واحدا إبراهيم , وآخر إسحاق , وآخر يعقوب , قال : فجمعهن جميعا فكن حجرا واحدا , قال : فأخذهن وأخذ مقلاعا , فأدارها ليرمي بها , فقال : أترميني كما ترمي السبع والذئب , ارمني بالقوس , قال : لا أرميك اليوم إلا بها , فقال له مثل ذلك أيضا , فقال نعم , وأنت أهون علي من الذئب , فأدارها وفيها أمر الله وسلطان الله , قال : فخلى سبيلها مأمورة , قال : فجاءت مظلة فضربت بين عينيه حتى خرجت من قفاه , ثم قتلت من أصحابه وراءه كذا وكذا , وهزمهم الله . 4484 - حدثنا القاسم , قال : ثنا الحسين , قال : ثني حجاج , عن ابن جريج , قال : لما قطعوا ذلك يعني النهر الذي قال الله فيه مخبرا عن قيل طالوت لجنوده : { إن الله مبتليكم بنهر } وجاء جالوت وشق على طالوت قتاله , فقال طالوت للناس : لو أن جالوت قتل أعطيت الذي يقتله نصف ملكي , وناصفته كل شيء أملكه , فبعث الله داود , وداود يومئذ في الجبل راعي غنم , وقد غزا مع طالوت تسعة إخوة لداود , وهم أند منه وأعتى منه , وأعرف في الناس منه , وأوجه عند طالوت منه , فغزا وتركوه في غنمهم , فقال داود حين ألقى الله في نفسه ما ألقى وأكرمه : لأستودعن ربي غنمي اليوم , ولآتين الناس فلأنظرن ما الذي بلغني من قول الملك لمن قتل جالوت , فأتى داود إخوته , فلاموه حين أتاهم , فقالوا : لم جئت ؟ قال : لأقتل جالوت , فإن الله قادر أن أقتله , فسخروا منه . قال ابن جريج : قال مجاهد : كان بعث أبو داود مع داود بشيء إلى إخوته , فأخذ مخلاة فجعل فيها ثلاث مروات , ثم سماهن إبراهيم وإسحاق ويعقوب . قال ابن جريج : قالوا : وهو ضعيف رث الحال , فمر بثلاثة أحجار , فقلن له : خذنا يا داود فقاتل بنا جالوت . فأخذهن داود وألقاهن في مخلاته , فلما ألقاهن سمع حجرا منهن يقول لصاحبه : أنا حجر هارون الذي قتل بي ملك كذا وكذا ; وقال الثاني : أنا حجر موسى الذي قتل بي ملك كذا وكذا ; وقال الثالث : أنا حجر داود الذي أقتل جالوت , فقال الحجران : يا حجر داود نحن أعوان لك , فصرن حجرا واحدا ; وقال الحجر : يا داود اقذف بي فإني سأستعين بالريح , وكانت بيضته فيما يقولون والله أعلم فيها ستمائة رطل , فأقع في رأس جالوت فأقتله . قال ابن جريج : وقال مجاهد : سمى واحدا إبراهيم , والآخر إسحاق , والآخر يعقوب , وقال : باسم إلهي وإله آبائي إبراهيم وإسحاق ويعقوب , وجعلهن في مرجمته . قال ابن جريج : فانطلق حتى نفذ إلى طالوت , فقال : إنك قد جعلت لمن قتل جالوت نصف ملكك ونصف كل شيء تملك . أفلي ذلك إن قتلته ؟ قال : نعم , والناس يستهزءون بداود , وإخوة داود أشد من هنالك عليه , وكان طالوت لا ينتدب إليه أحد زعم أنه يقتل جالوت إلا ألبسه درعا عنده , فإذا لم تكن قدرا عليه نزعها عنها , وكانت درعا سابغة من دروع طالوت , فألبسها داود ; فلما رأى قدرها عليه أمره أن يتقدم , فتقدم داود , فقام مقاما لا يقوم فيه أحد وعليه الدرع , فقال له جالوت : ويحك من أنت إني أرحمك , ليتقدم إلي غيرك من هذه الملوك , أنت إنسان ضعيف مسكين , فارجع , فقال داود : أنا الذي أقتلك بإذن الله , ولن أرجع حتى أقتلك , فلما أبى داود إلا قتاله , تقدم جالوت إليه ليأخذه بيده مقتدرا عليه , فأخرج الحجر من المخلاة , فدعا ربه , ورماه بالحجر , فألقت الريح بيضته عن رأسه , فوقع الحجر في رأس جالوت حتى دخل في جوفه , فقتله . قال ابن جريج : وقال مجاهد : لما رمى جالوت بالحجر خرق ثلاثا وثلاثين بيضة عن رأسه , وقتلت من ورائه ثلاثين ألفا , قال الله تعالى : { وقتل داود جالوت } فقال داود لطالوت : وف بما جعلت , فأبى طالوت أن يعطيه ذلك , فانطلق داود , فسكن مدينة من مدائن بني إسرائيل , حتى مات طالوت ; فلما مات عمد بنو إسرائيل إلى داود , فجاءوا به , فملكوه , وأعطوه خزائن طالوت , وقالوا : لم يقتل جالوت إلا نبي , قال الله : { وقتل داود جالوت وآتاه الله الملك والحكمة وعلمه مما يشاء }وآتاه الله الملك والحكمة وعلمه مما يشاء القول في تأويل قوله تعالى : { وآتاه الله الملك والحكمة وعلمه مما يشاء } يعني تعالى ذكره بذلك : وأعطى الله داود الملك والحكمة وعلمه مما يشاء . والهاء في قوله : { وآتاه الله } عائدة على داود والملك السلطان والحكمة النبوة . وقوله : { وعلمه مما يشاء } يعني علمه صنعة الدروع , والتقدير في السرد , كما قال الله تعالى ذكره : { وعلمناه صنعة لبوس لكم لتحصنكم من بأسكم } 21 80 وقد قيل : إن معنى قوله : { وآتاه الله الملك والحكمة } أن الله آتى داود ملك طالوت ونبوة أشمويل . ذكر من قال ذلك : 4485 - حدثني موسى , قال : ثنا عمرو , قال : ثنا أسباط , عن السدي , قال : ملك داود بعدما قتل طالوت , وجعله الله نبيا , وذلك قوله : { وآتاه الله الملك والحكمة } قال : الحكمة : هي النبوة , آتاه نبوة شمعون , وملك طالوت .ولولا دفع الله الناس بعضهم ببعض لفسدت الأرض ولكن الله ذو فضل على العالمين القول في تأويل قوله تعالى : { ولولا دفع الله الناس بعضهم ببعض لفسدت الأرض ولكن الله ذو فضل على العالمين } يعني تعالى ذكره بذلك : ولولا أن الله يدفع ببعض الناس , وهم أهل الطاعة له والإيمان به , بعضا وهم أهل المعصية لله , والشرك به , كما دفع عن المتخلفين عن طالوت يوم جالوت من أهل الكفر بالله والمعصية له وقد أعطاهم ما سألوا ربهم ابتداء من بعثة ملك عليهم ليجاهدوا معه في سبيله بمن جاهد معه من أهل الإيمان بالله واليقين والصبر , جالوت وجنوده , لفسدت الأرض , يعني لهلك أهلها بعقوبة الله إياهم , ففسدت بذلك الأرض , ولكن الله ذو من على خلقه , وتطول عليهم بدفعه بالبر من خلقه عن الفاجر , وبالمطيع عن العاصي منهم , وبالمؤمن عن الكافر . وهذه الآية إعلام من الله تعالى ذكره أهل النفاق الذين كانوا على عهد رسول الله صلى الله عليه وسلم المتخلفين عن مشاهده والجهاد معه للشك الذي في نفوسهم ومرض قلوبهم والمشركين وأهل الكفر منهم , وأنه إنما يدفع عنهم معاجلتهم العقوبة , على كفرهم ونفاقهم بإيمان المؤمنين به وبرسوله , الذين هم أهل البصائر والجد في أمر الله , وذوو اليقين بإنجاز الله إياهم وعده على جهاد أعدائه , وأعداء رسوله من النصر في العاجل , والفوز بجناته في الآخرة . وبنحو الذي قلنا في ذلك قال أهل التأويل . ذكر من قال ذلك : 4486 - حدثني محمد بن عمر , قال : ثنا أبو عاصم عن عيسى , عن ابن أبي نجيح , عن مجاهد في قول الله : { ولولا دفع الله الناس بعضهم ببعض لفسدت الأرض } يقول : ولولا دفع الله بالبار عن الفاجر , ودفعه ببقية أخلاف الناس بعضهم عن بعض لفسدت الأرض بهلاك أهلها . * حدثني المثنى , قال : ثنا أبو حذيفة , قال : ثنا سبل , عن ابن أبي نجيح , عن مجاهد : { ولولا دفع الله الناس بعضهم ببعض لفسدت الأرض } يقول : ولولا دفاع الله بالبر عن الفاجر , وببقية أخلاف الناس بعضهم عن بعض لهلك أهلها . 4487 - حدثنا ابن وكيع , قال : ثنا أبي , عن حنظلة , عن أبي مسلم , قال : سمعت عليا يقول : لولا بقية من المسلمين فيكم لهلكتم . 4488 - حدثني المثنى , قال : ثنا إسحاق , قال : ثنا ابن أبي جعفر , عن أبيه , عن الربيع في قوله : { ولولا دفع الله الناس بعضهم ببعض لفسدت الأرض } يقول : لهلك من في الأرض . 4489 - حدثني أبو حميد الحمصي أحمد بن المغيرة , قال : ثنا يحيى بن سعيد , قال : ثنا حفص بن سليمان , عن محمد بن سوقة , عن وبرة بن عبد الرحمن , عن ابن عمر , قال : قال رسول الله صلى الله عليه وسلم : " إن الله ليدفع بالمؤمن الصالح عن مائة أهل بيت من جيرانه البلاء " ثم قرأ ابن عمر : { ولولا دفع الله الناس بعضهم ببعض لفسدت الأرض } 4490 - حدثني أحمد أبو حميد الحمصي , قال : ثنا يحيى بن سعيد , قال : ثنا عثمان بن عبد الرحمن , عن محمد بن المنكدر , عن جابر بن عبد الله , قال : قال رسول الله صلى الله عليه وسلم : " إن الله ليصلح بصلاح الرجل المسلم ولده وولد ولده وأهل دويرته ودويرات حوله , ولا يزالون في حفظ الله ما دام فيهم " . وقد دللنا على قوله العالمين , وذكرنا الرواية فيه . وأما القراء فإنها اختلفت في قراءة قوله : { ولولا دفع الله الناس بعضهم ببعض } . فقرأته جماعة من القراء : { ولولا دفع الله } على وجه المصدر من قول القائل : دفع الله عن خلقه , فهو يدفع دفعا . واحتجت لاختيارها ذلك بأن الله تعالى ذكره , هو المتفرد بالدفع عن خلقه , ولا أحد يدافعه فيغالبه . وقرأت ذلك جماعة أخرى من القراء : " ولولا دفاع الله الناس " على وجه المصدر من قول القائل : دافع الله عن خلقه , فهو يدافع مدافعة ودفاعا . واحتجت لاختيارها ذلك بأن كثيرا من خلقه يعادون أهل دين الله , وولايته والمؤمنين به , فهو بمحاربتهم إياهم ومعاداتهم لهم لله مدافعون بباطلهم , ومغالبون بجهلهم , والله مدافعهم عن أوليائه وأهل طاعته والإيمان به . والقول في ذلك عندي أنهما قراءتان قد قرأت بهما القراء وجاءت بهما جماعة الأمة , وليس في القراءة بأحد الحرفين إحالة معنى الآخر . وذلك أن من دافع غيره عن شيء , فمدافعه عنه دافع , ومتى امتنع المدفوع عن الاندفاع , فهو لمدافعه مدافع ; ولا شك أن جالوت وجنوده كانوا بقتالهم طالوت وجنوده , محاولين مغالبة حزب الله وجنده , وكان في محاولتهم ذلك محاولة مغالبة الله ودفاعه عما قد تضمن لهم من النصرة , وذلك هو معنى مدافعة الله عن الذين دافع الله عنهم بمن قاتل جالوت وجنوده من أوليائه . فتبين إذا أن سواء قراءة من قرأ : { ولولا دفع الله الناس بعضهم ببعض } وقراءة من قرأ : " ولولا دفاع الله الناس بعضهم ببعض " في التأويل والمعنى .