Sharḥ Riyāḍ al-Ṣāliḥīn - Ibn al-'Uthaymin - (1/540)

Sharḥ Riyāḍ al-ṢāliḥīnIbn al-'Uthaymin

they exclaimed, “Allah and His Messenger have promised us nothing but delusion!” They protested, “How can Muhammad claim that he will conquer the realms of Kisra, Caesar, and even Ṣanʿāʾ when he is at this very moment besieged by these people? How could such a thing ever occur?” Thus they repeated, “Allah and His Messenger have promised us nothing but delusion” (al-Aḥzāb 33:12).

The second camp consisted of true believers. Regarding them Allah says: “When the believers saw the confederate forces they said, ‘This is what Allah and His Messenger promised us; Allah and His Messenger have spoken the truth’” (al-Aḥzāb 33:22). Notice the contrast between the two parties. When the believers witnessed the allies and the severity of the situation, they understood that victory and relief would surely follow. They declared, “This is what Allah and His Messenger promised us, and Allah and His Messenger have spoken the truth. The triumph will come, and the dominions of Caesar, Kisra, and Yemen will be opened”—and that is exactly what transpired, praise be to Allah.

The decisive proof lies in His words: “This is what Allah and His Messenger promised us, and Allah and His Messenger have spoken the truth” (al-Aḥzāb 33:22). This is certainty at its highest: to remain firm, believing, and convinced in the midst of hardship and distress. The opposite is seen in those whose tawakkul and certainty are weak; when calamities strike, they may turn on their heels. Allah says: “Among people are those who worship Allah on the edge” (al-Ḥajj 22:11)—that is, on the brink. “If good befalls him he is content with it, but if a trial touches him he turns on his face—he loses both this world and the Hereafter; that is the manifest loss” (al-Ḥajj 22:11).

Many remain calm so long as they enjoy good health, but when they are tested—Allah’s refuge is sought—they turn on their heels. Some even sink to the point of apostasy and disbelief, objecting to Allah’s decree and destiny, loathing what He has ordained, and thus loathing Allah Himself—Allah’s refuge is sought. Their earlier tranquility existed only because no harm or trial had yet touched them; once tribulation came, they turned on their heels.

قالوا: ما وعدنا الله ورسوله إلا غرورا، قالوا: كيف يقول محمد انه سيفتح كسري ويقصر وصنعاء، وهو الآن محاصر من هؤلاء الناس. كيف يمكن هذا؟ فقالوا:) مَا وَعَدَنَا اللَّهُ وَرَسُولُهُ إِلَّا غُرُوراً) (الأحزاب: من الآية١٢) . أما القسم الثاني: المؤمن، قال الله عنهم:) وَلَمَّا رَأى الْمُؤْمِنُونَ الْأَحْزَابَ قَالُوا هَذَا مَا وَعَدَنَا اللَّهُ وَرَسُولُهُ وَصَدَقَ اللَّهُ وَرَسُولُهُ) (الأحزاب: من الآية٢٢) وانظر إلى الفرق بين الطائفتين، هؤلاء لما رأوا الأحزاب، ورأوا هذه الشدة، علموا انه سيعقبها نصر وفرج، وقالوا: هذا ما وعدنا الله ورسوله، وصدق الله ورسوله، فسيكون النصر وستفتح ممالك قيصر وكسري واليمن، وهكذا كان ولله الحمد. والشاهد قوله: (هَذَا مَا وَعَدَنَا اللَّهُ وَرَسُولُهُ وَصَدَقَ اللَّهُ وَرَسُولُهُ) (الأحزاب: من الآية٢٢) وهذا غاية اليقين، إن يكون الإنسان عند الشدائد، وعند الكرب، ثابتا مؤمنا موقنا، عكس من كان توكله ويقينه ضعيفا، فانه عند المصائب والكرب ربما ينقلب على وجهه، كما قال الله: (وَمِنَ النَّاسِ مَنْ يَعْبُدُ اللَّهَ عَلَى حَرْفٍ) (الحج: من الآية١١) أي على طرف (فَإِنْ أَصَابَهُ خَيْرٌ اطْمَأَنَّ بِهِ وَإِنْ أَصَابَتْهُ فِتْنَةٌ انْقَلَبَ عَلَى وَجْهِهِ خَسِرَ الدُّنْيَا وَالْآخِرَةَ ذَلِكَ هُوَ الْخُسْرَانُ الْمُبِينُ) (الحج: من الآية١١) . كثير من الناس ما دام على عافية فهو مطمئن، ولكن إذا ابتلي_ والعياذ بالله_ انقلب على وجهه، فربما يصل إلى حد الردة والكفر، ويعترض على الله بالقضاء والقدر، ويكره تقدير الله، وبالتالي يكره الله_ والعياذ بالله، لأنه كان في الأول لم يصبه أذى ولا فتنة، ولكنه في الثاني أصابته الفتنة فانقلب على وجهه.