Iqtiḍāʾ al-Ṣirāṭ al-MustaqīmIbn Taimiya

“…then let him support him.” (1)

These two designations—“the Emigrants” and “the Helpers”—(2) are divinely sanctioned names that appear in the Qur’an and the Sunnah. Allah Himself conferred them, just as He had previously named us “Muslims,” both before and in this context. (3) Thus, for someone to affiliate himself with the Emigrants (4) or with the Helpers is a noble and praiseworthy affiliation in the sight of Allah and His Messenger. It is not merely a permissible label used for simple identification, like affiliating with a tribe or a city, nor is it something disliked or forbidden, such as affiliating with that which leads (5) to innovation or any other sin.

Yet despite this, when each of the two groups called upon its own faction for support, (6) the Prophet ﷺ disapproved and labeled it a cry of the Age of Ignorance—even after he was told that the ones who had called out were only two youths and that the call had not come from the entire community. He ordered that the wrongdoer be restrained and the wronged assisted, so that the Prophet (7) ﷺ might clarify that the real danger (8) lies in a person’s blind partisanship for his group, as was the practice of the people (9) of Ignorance. Supporting one’s group upon the truth, without transgression, is praiseworthy—indeed obligatory or at least recommended.

A similar case is found in the narration reported by Abū Dāwūd and Ibn Mājah from Wāthilah ibn

(1) Sahih Muslim, Book of Righteousness, Upholding Family Ties, and Etiquette, chapter “Supporting one’s brother, whether oppressor or oppressed,” hadith no. 2584 (4/1998). (2) Manuscript (T) reads: “two names.” (3) Manuscript (B) reads: “Muslims.” (4) Manuscripts (A, B) and the printed edition read: “and the Ansar.” (5) Manuscripts (A, B) read: “implies a bidʿa (illicit innovation).” (6) The printed edition reads: “each of the two.” (7) Manuscripts (A, J, D, T) read: “so that the Prophet—peace and blessings be upon him and his family—might clarify.” (8) The printed edition reads: “that the danger in this.” (9) Manuscript (B) reads: “a practice of the Jahiliyyah (pre-Islamic ignorance).”
فلينصره» (١) فهذان الاسمان (٢) المهاجرون والأنصار اسمان شرعيان جاء بهما الكتاب والسنة وسماهما الله بهما كما سمانا المسلمين (٣) من قبل وفي هذا، وانتساب الرجل إلى المهاجرين (٤) أو الأنصار انتساب حسن محمود عند الله وعند رسوله، ليس من المباح الذي يقصد به التعريف فقط، كالانتساب إلى القبائل والأمصار، ولا من المكروه أو المحرم، كالانتساب إلى ما يفضي (٥) إلى بدعة أو معصية أخرى. ثم مع هذا لما دعا كل (٦) منهما طائفة منتصرا بها أنكر النبي صلى الله عليه وسلم ذلك وسماها دعوى الجاهلية حتى قيل له: إن الداعي بها إنما هما غلامان لم يصدر ذلك من الجماعة فأمر بمنع الظالم، وإعانة المظلوم ليبين النبي (٧) صلى الله عليه وسلم أن المحذور (٨) إنما هو تعصب الرجل لطائفته مطلقا فعل أهل (٩) الجاهلية، فأما نصرها بالحق من غير عدوان فحسن واجب أو مستحب. ومثل هذا ما روى أبو داود وابن ماجه عن واثلة بن
(١) صحيح مسلم، كتاب البر والصلة والآداب، باب نصر الأخ ظالما أو مظلوما، حديث رقم (٢٥٨٤) ، (٤ / ١٩٩٨) . (٢) في (ط) : اسمان. (٣) في (ب) : مسلمين. (٤) في (أب) والمطبوعة: والأنصار. (٥) في (أب) : يقتضي بدعة. (٦) في المطبوعة: كل واحد منهما. (٧) في (أج د ط) : ليبين صلى الله عليه وعلى آله وسلم. (٨) في المطبوعة: أن المحذور من ذلك. (٩) في (ب) : فعل الجاهلية.

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