Minhaj as-Sunnah - Ibn Taimiya - (8/472)

Minhaj as-SunnahIbn Taimiya

Furthermore, his words, “Do not grieve,” show that his companion was his ally, and that he grieved out of fear of their common enemy. He therefore said to him:

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

Had he been his enemy, he would have grieved only when his enemy could overpower him. He would therefore not have been told, “Do not grieve; indeed, Allah is with us.” For Allah’s being (1) with His Prophet brings the Prophet joy, whereas His being with the Prophet’s enemy would distress him. It is therefore impossible to combine the two, especially alongside his words, “Do not grieve.” Then there are His words:

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

Supporting him does not mean leaving him accompanied by his enemy alone; rather, it means that his ally accompanies him and that he escapes his enemy. How, then, could Allah [not] grant victory (2) over the disbelievers to those who remained constantly by his side, never leaving him (3) by night or day, and accompanied him on his journey?

The words “as one of two” form a circumstantial clause referring to the pronoun in “drove him out.” That is, they drove him out while he was a prophet who was one of two. He is thus described as one of the two, which means that both were driven out together. He could not have gone out as one of two unless the other was with him. Had he been driven out without the other, he would not have been driven out as one of two. This therefore shows that the disbelievers drove him out as one of two: they drove him out accompanied by his companion, while the latter was with him. It follows that they must have (4) driven both of them out.

That is indeed what happened, for the disbelievers drove out all the Emigrants, as Allah Most High says:

“For the poor Emigrants who were expelled from their homes and their property, seeking bounty from Allah and His pleasure.” [Surah al-Hashr: 8]

(1) S, B: “li-anna kawnahu” (because His being). (2) All copies read: “fa-kayfa yansuru…” (how, then, does He grant victory…), etc. I hope that the reading I have adopted is correct. (3) N, S, B: “man yakūnu qad lazimūhu lam yufāriqūhu” (those who have remained by his side and have not left him). (4) M: “an yakūna” (that it be).

وَأَيْضًا فَقَوْلُهُ: " {لَا تَحْزَنْ} " دَلِيلٌ عَلَى أَنَّهُ وَلِيُّهُ، وَإِنَّهُ حَزِنَ خَوْفًا مِنْ عَدُوِّهِمَا فَقَالَ لَهُ: {لَا تَحْزَنْ إِنَّ اللَّهَ مَعَنَا} ، وَلَوْ كَانَ عَدُوَّهُ لَكَانَ لَمْ يَحْزَنْ إِلَّا حَيْثُ يَتَمَكَّنُ مِنْ قَهْرِهِ فَلَا يُقَالُ لَهُ: {لَا تَحْزَنْ إِنَّ اللَّهَ مَعَنَا} ، لِأَنَّ كَوْنَ اللَّهِ (١) مَعَ نَبِيِّهِ مِمَّا يَسُرُّ النَّبِيَّ، وَكَوْنَهُ مَعَ عَدُوِّهِ مِمَّا يَسُوءُهُ فَيُمْتَنَعُ أَنْ يُجْمَعَ بَيْنَهُمَا لَا سِيَّمَا مَعَ قَوْلِهِ: {لَا تَحْزَنْ} ، ثُمَّ قَوْلِهِ: {إِذْ أَخْرَجَهُ الَّذِينَ كَفَرُوا ثَانِيَ اثْنَيْنِ إِذْ هُمَا فِي الْغَارِ} [سُورَةُ التَّوْبَةِ: ٤٠] . وَنَصْرُهُ لَا يَكُونُ بِأَنْ يَقْتَرِنَ بِهِ عَدُوُّهُ وَحْدَهُ وَإِنَّمَا يَكُونُ بِاقْتِرَانِ وَلِيِّهِ وَنَجَاتِهِ مِنْ عَدُوِّهِ فَكَيْفَ [لَا] يَنْصُرُ (٢) عَلَى الَّذِينَ كَفَرُوا مَنْ يَكُونُونَ قَدْ لَزِمُوهُ، وَلَمْ يُفَارِقُوهُ (٣) لَيْلًا وَلَا نَهَارًا وَهُمْ مَعَهُ فِي سَفَرِهِ؟ . وَقَوْلُهُ: {ثَانِيَ اثْنَيْنِ} حَالٌ مِنَ الضَّمِيرِ فِي أَخْرَجَهُ، أَيْ: أَخْرَجُوهُ فِي حَالِ كَوْنِهِ نَبِيًّا ثَانِيَ اثْنَيْنِ، فَهُوَ مَوْصُوفٌ بِأَنَّهُ أَحَدُ الِاثْنَيْنِ فَيَكُونُ الِاثْنَانِ مُخْرَجَيْنِ جَمِيعًا فَإِنَّهُ يَمْتَنِعُ أَنْ يَخْرُجَ ثَانِيَ اثْنَيْنِ إِلَّا مَعَ الْآخَرِ فَإِنَّهُ لَوْ أُخْرِجَ دُونَهُ لَمْ يَكُنْ قَدْ أُخْرِجَ ثَانِيَ اثْنَيْنِ فَدَلَّ عَلَى أَنَّ الْكُفَّارَ أَخْرَجُوهُ ثَانِيَ اثْنَيْنِ فَأَخْرَجُوهُ مُصَاحِبًا لِقَرِينِهِ فِي حَالِ كَوْنِهِ مَعَهُ فَلَزِمَ أَنْ يَكُونُوا (٤) أَخْرَجُوهُمَا. وَذَلِكَ هُوَ الْوَاقِعُ، فَإِنَّ الْكُفَّارَ أَخْرَجُوا الْمُهَاجِرِينَ كُلَّهُمْ كَمَا قَالَ تَعَالَى: {لِلْفُقَرَاءِ الْمُهَاجِرِينَ الَّذِينَ أُخْرِجُوا مِنْ دِيارِهِمْ وَأَمْوَالِهِمْ يَبْتَغُونَ فَضْلًا مِنَ اللَّهِ وَرِضْوَانًا} [سُورَةُ الْحَشْرِ: ٨] .

(١) س، ب: لِأَنَّ كَوْنَهُ. (٢) فِي جَمِيعِ النُّسَخِ: فَكَيْفَ يَنْصُرُ. . . إِلَخ. . وَأَرْجُو أَنْ يَكُونَ الصَّوَابُ مَا أَثْبَتُّهُ. (٣) ن، س، ب: مَنْ يَكُونُ قَدْ لَزِمُوهُ لَمْ يُفَارِقُوهُ. (٤) م: أَنْ يَكُونَ.