Minhaj as-SunnahIbn Taimiya

[Section: One indication of Abū Bakr’s merit in the cave is that Allah Most High mentions His aid to His Messenger in this situation]

Section

Among the Quranic indications of Abū Bakr’s merit in the cave is that Allah Most High mentions His aid to His Messenger in this situation (1), in which people generally are left without support, except those aided (2) by Allah:

“When those who disbelieved drove him out as one of two, when they were in the cave.” [Surah al-Tawbah: 40]

That is, they drove him out with so few companions that only one person accompanied him. One is the smallest possible number; thus, having only one companion shows that his company was as small as it could be.

Then He said:

“When he said to his companion, ‘Do not grieve; indeed, Allah is with us.’” [Surah al-Tawbah: 40]

This indicates that his companion was concerned for him, loved him, and supported him, as shown by his grief. In times of fear, a person grieves only for someone he loves. As for his enemy, he does not grieve when circumstances arise that could bring about that enemy’s destruction.

Had Abū Bakr harbored hatred (3), as the fabricators claim, he would not have grieved or been told not to grieve. Rather, he would have inwardly felt joy and delight, and the Messenger would not have said to him:

“Do not grieve; indeed, Allah is with us.”

If the fabricator says: “His state remained hidden from the Messenger because he displayed grief before him, while inwardly harboring hatred.”

(1) م: al-hālah (“situation”). (2) م: nasara (“aided”). (3) ن، م: mubghidan lahu (“hating him”).
[فصل مما يبين فضيلة أبي بكر في الغار أن الله تعالى ذكر نصره لرسوله في هذه الحال] فَصْلٌ. وَمِمَّا يُبَيِّنُ مِنَ الْقُرْآنِ فَضِيلَةَ أَبِي بَكْرٍ فِي الْغَارِ أَنَّ اللَّهَ تَعَالَى ذَكَرَ نَصْرَهُ لِرَسُولِهِ فِي هَذِهِ الْحَالِ (١) الَّتِي يُخْذَلُ فِيهَا عَامَّةُ الْخَلْقِ إِلَّا مَنْ نَصَرَهُ (٢) اللَّهُ: {إِذْ أَخْرَجَهُ الَّذِينَ كَفَرُوا ثَانِيَ اثْنَيْنِ إِذْ هُمَا فِي الْغَارِ} [سُورَةُ التَّوْبَةِ: ٤٠] أَيْ: أَخْرَجُوهُ فِي هَذِهِ الْقِلَّةِ مِنَ الْعَدَدِ لَمْ يَصْحَبْهُ إِلَّا الْوَاحِدُ؛ فَإِنَّ الْوَاحِدَ أَقَلُّ مَا يُوجَدُ فَإِذَا لَمْ يَصْحَبْهُ إِلَّا وَاحِدٌ دَلَّ عَلَى أَنَّهُ فِي غَايَةِ الْقِلَّةِ. ثُمَّ قَالَ: {إِذْ يَقُولُ لِصَاحِبِهِ لَا تَحْزَنْ إِنَّ اللَّهَ مَعَنَا} [سُورَةُ التَّوْبَةِ: ٤٠] ؛ وَهَذَا يَدُلُّ عَلَى أَنَّ صَاحِبَهُ كَانَ مُشْفِقًا عَلَيْهِ مُحِبًّا لَهُ نَاصِرًا لَهُ حَيْثُ حَزِنَ، وَإِنَّمَا يَحْزَنُ الْإِنْسَانُ حَالَ الْخَوْفِ عَلَى مَنْ يُحِبُّهُ، وَأَمَّا عَدُوُّهُ فَلَا يَحْزَنُ إِذَا انْعَقَدَ سَبَبُ هَلَاكِهِ. فَلَوْ كَانَ أَبُو بَكْرٍ مُبْغِضًا (٣) كَمَا يَقُولُ الْمُفْتَرُونَ لَمْ يَحْزَنْ وَلَمْ يَنْهَ عَنِ الْحُزْنِ، بَلْ كَانَ يُضْمِرُ الْفَرَحَ وَالسُّرُورَ، وَلَا كَانَ الرَّسُولُ يَقُولُ لَهُ: " {لَا تَحْزَنْ إِنَّ اللَّهَ مَعَنَا} " . فَإِنْ قَالَ الْمُفْتَرِي: إِنَّهُ خَفِيَ عَلَى الرَّسُولِ حَالُهُ لَمَّا أَظْهَرَ لَهُ الْحُزْنَ، وَكَانَ فِي الْبَاطِنِ مُبْغِضًا.
(١) م: الْحَالَةِ (٢) م: نَصَرَ (٣) ن، م: مُبْغِضًا لَهُ.

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