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and this is where so-and-so will fall.”(1) Even while knowing that this would happen, he knew that when Allah decrees a thing, it comes to pass. This does not preclude His decreeing that it occur through causes that themselves come into being. Some of these causes are acts that Allah’s servants are commanded to perform, and among the greatest of their commands is to appeal to Allah for aid(2). Thus, he did what he was commanded to do, even while knowing that what he had been promised would come to pass—just as he worshiped and obeyed Allah while knowing that bliss was his in the Hereafter.
When the heart is overwhelmed by awe, fear, and humble entreaty, what a person knows may recede from his conscious awareness. Yet he does not thereby cease to know it and affirm its truth, nor to exert himself and strive by directly employing the means. Whoever knows that, upon dying, he will enter Paradise(3),
(1) I have not found a hadith with this wording. However, a hadith narrated from Anas ibn Mālik—may Allah be pleased with him—is recorded in Sahīh Muslim, 3/1403–1404 (Book of Jihad and Military Expeditions, chapter “The Battle of Badr”). It relates that the Prophet—peace and blessings be upon him—consulted his Companions, and so forth. At the end of the hadith, the Messenger of Allah—peace and blessings be upon him—said, “This is where so-and-so will fall,” placing his hand on the ground here and there. The narrator said that none of them was found away from—that is, at a distance from—the place indicated by the Messenger of Allah’s hand—peace and blessings be upon him.
Another hadith to the same effect is found in Sīrat Ibn Hishām, 2/267; Ibn Kathīr’s al-Sīra al-Nabawiyya, ed. Mustafā Abd al-Wāhid, 2/392–393; and Zād al-Ma'ād, 3/173–174. However, the report cited by Ibn Taymiyya resembles the account of the dream of Juhaym ibn al-Salt—may Allah be pleased with him—related by Ibn Ishāq in al-Sīra (Sīrat Ibn Hishām, 2/270). He said: “I saw in a dream, while somewhere between sleep and wakefulness, a man approaching on horseback. He stopped, accompanied by a camel of his, and then said: ‘Utba ibn Rabī'a, Shayba ibn Rabī'a, Abū al-Hakam ibn Hishām, Umayya ibn Khalaf, so-and-so, and so-and-so have been killed,’” and so forth. See Ibn Kathīr, al-Sīra al-Nabawiyya, 2/398–399.
(2) S and B: “seeking assistance.”
(3) N, M, and S: “he did not enter Paradise.” The following is written in the margin of S: “Perhaps ‘not’ was inadvertently added by the copyist. Allah knows best.—Its transcriber.”
وَهَذَا مَصْرَعُ فُلَانٍ "
(١)
، ثُمَّ مَعَ عِلْمِهِ أَنَّ ذَلِكَ سَيَكُونُ، يَعْلَمُ أَنَّ اللَّهَ إِذَا قَضَى شَيْئًا يَكُونُ، فَلَا يَمْنَعُ ذَلِكَ أَنْ يَقْضِيَهُ بِأَسْبَابٍ تَكُونُ، وَأَنَّ مِنَ الْأَسْبَابِ مَا يَكُونُ الْعِبَادُ مَأْمُورِينَ بِهِ، وَمِنْ أَعْظَمِ مَا يُؤْمَرُ بِهِ الِاسْتِغَاثَةُ
(٢)
بِاللَّهِ، فَقَامَ بِمَا يُؤْمَرُ بِهِ، مَعَ عِلْمِهِ بِأَنَّهُ سَيَكُونُ مَا وُعِدَ بِهِ، كَمَا أَنَّهُ يَعْبُدُ اللَّهَ وَيُطِيعُهُ، مَعَ عِلْمِهِ بِأَنَّ لَهُ السَّعَادَةَ فِي الْآخِرَةِ.
وَالْقَلْبُ إِذَا غَشِيَتْهُ الْهَيْبَةُ وَالْمَخَافَةُ وَالتَّضَرُّعُ قَدْ يَغِيبُ عَنْهُ شُهُودُ مَا يَعْلَمُهُ، وَلَا يَمْنَعُهُ ذَلِكَ أَنْ يَكُونَ عَالِمًا بِهِ، مُصَدِّقًا لَهُ، وَلَا أَنْ يَكُونَ فِي اجْتِهَادٍ وَجِهَادٍ بِمُبَاشَرَةِ الْأَسْبَابِ. وَمَنْ عَلِمَ أَنَّهُ إِذَا مَاتَ يَدْخُلُ الْجَنَّةَ
(٣)
،
(١) لَمْ أَجِدْ حَدِيثًا بِهَذَا اللَّفْظِ وَلَكِنْ جَاءَ حَدِيثٌ عَنْ أَنَسِ بْنِ مَالِكٍ - رَضِيَ اللَّهُ عَنْهُ - فِي مُسْلِمٍ ٣/١٤٠٣ - ١٤٠٤ (كِتَابُ الْجِهَادِ وَالسِّيَرِ، بَابُ غَزْوَةِ بَدْرٍ) فِيهِ أَنَّ النَّبِيَّ - صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ - شَاوَرَ أَصْحَابَهُ. . إِلَخْ وَفِي آخِرِ هَذَا الْحَدِيثِ قَالَ رَسُولُ اللَّهِ - صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ -: " هَذَا مَصْرَعُ فُلَانٍ " قَالَ: وَيَضَعُ يَدَهُ عَلَى الْأَرْضِ، هَاهُنَا وَهَاهُنَا. قَالَ فَمَا مَاطَ أَحَدُهُمْ (أَيْ تَبَاعَدَ) عَنْ مَوْضِعِ يَدِ رَسُولِ اللَّهِ - صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ -. وَجَاءَ حَدِيثٌ آخَرُ بِمَعْنَاهُ فِي سِيرَةِ ابْنِ هِشَامٍ ٢/٢٦٧، السِّيرَةِ النَّبَوِيَّةِ لِابْنِ كَثِيرٍ (تَحْقِيقُ مُصْطَفَى عَبْد الْوَاحِدِ) ٢/٣٩٢ - ٣٩٣، زَادِ الْمَعَادِ ٣/١٧٣ - ١٧٤. عَلَى أَنَّ الْخَبَرَ الَّذِي ذَكَرَهُ ابْنُ تَيْمِيَّةَ يُشْبِهُ خَبَرَ رُؤْيَا جُهَيْمِ بْنِ الصَّلْتِ - رَضِيَ اللَّهُ عَنْهُ - الَّتِي ذَكَرَهَا ابْنُ إِسْحَاقَ فِي السِّيرَةِ (سِيرَةِ ابْنِ هِشَامٍ ٢/٢٧٠) قَالَ: إِنِّي رَأَيْتُ فِيمَا يَرَى النَّائِمُ، وَإِنِّي لَبَيْنَ النَّائِمِ وَالْيَقْظَانِ، إِذْ نَظَرْتُ إِلَى رَجُلٍ قَدْ أَقْبَلَ عَلَى فَرَسٍ حَتَّى وَقَفَ وَمَعَهُ بَعِيرٌ لَهُ، ثُمَّ قَالَ: قُتِلَ عُتْبَةُ بْنُ رَبِيعَةَ، وَشَيْبَةُ بْنُ رَبِيعَةَ، وَأَبُو الْحَكَمِ بْنُ هِشَامٍ، وَأُمَيَّةُ بْنُ خَلَفٍ، وَفُلَانٌ وَفُلَانٌ. . إِلَخْ. وَانْظُرِ السِّيرَةَ النَّبَوِيَّةَ لِابْنِ كَثِيرٍ ٢/٣٩٨ - ٣٩٩.
(٢) س، ب: الِاسْتِعَانَةُ.
(٣) ن، م، س: لَمْ يَدْخُلِ الْجَنَّةَ. وَكُتِبَ فِي هَامِشِ (س) مَا يَلِي: " لَعَلَّ " لَمْ " زَائِدَةٌ مِنْ سَهْوِ النَّاسِخِ، وَاللَّهُ أَعْلَمُ - نَاقِلِهِ ".