Minhaj as-Sunnah - Ibn Taimiya - (8/487)

Minhaj as-SunnahIbn Taimiya

following him (1), for such companionship may occur when a disbeliever accompanies a believer, yet Allah is not with the disbeliever. Rather, Allah’s being with him was due to his inward agreement with the Prophet, his loyalty to him, and his following him.

Thus, Allah is with everyone who follows the Messenger in proportion to how closely he follows him. Allah Most High says:

“O Prophet, Allah is sufficient for you and for the believers who follow you.” [Surah al-Anfāl: 64]

That is, He is sufficient for you and for those who follow you. Thus, Allah is sufficient for every believer who follows the Messenger (2). This is what it means for Allah to be with him.

This sufficiency is complete when one’s following is complete, and diminished when one’s following is incomplete (3). If a believer who believes in the Messenger and follows him encounters someone who is hostile to him on that account, Allah is sufficient for him and is with him. He has a share in the meaning of His words:

“When he said to his companion, ‘Do not grieve; indeed, Allah is with us.’”

For this person’s heart is in agreement with the Messenger, even if he has not physically accompanied him. What matters fundamentally here is the heart.

As reported in the two Sahīh collections, the Prophet, peace and blessings be upon him, said:

“There are men in Medina who were with you whenever you traveled a route or crossed a valley.”

They asked, “Even though they are in Medina?”

He replied, “Even though they are in Medina. An excuse kept them back.” (4).

(1) س، ب: mubāya‘atun (“a pledge of allegiance”). (2) ب: fa-innahu hasbuhu (“for He is sufficient for him”). (3) ن: wa-l-nāqidu ma‘a al-nāqisi; س: wa-l-nāqisu ma‘a al-nāqisi (“and diminished sufficiency accompanies incomplete following”). Both words lack distinguishing dots in (م). (4) The hadith narrated by Anas ibn Mālik, may Allah be pleased with him, is found in: al-Bukhārī, 4:26 (Book of Jihad, chapter on those prevented by an excuse from joining a military expedition); Sunan Abī Dāwūd, 3:17–18 (Book of Jihad, chapter on permission to remain behind because of an excuse); Sunan Ibn Mājah, 2:923 (Book of Jihad, chapter on those prevented by an excuse from participating in jihad); and al-Musnad (al-Halabī edition), 3:103, 160, 300, 341. Another hadith with similar wording, narrated by Jābir ibn ‘Abd Allāh, may Allah be pleased with him, appears in: Muslim, 3:518 (Book of Leadership, chapter on the reward of those prevented from joining a military expedition by illness or another excuse); and Sunan Ibn Mājah (at the location cited above).

مُتَابَعَةٌ (١) ، فَإِنَّ هَذِهِ تَحْصُلُ لِلْكَافِرِ إِذَا صَحِبَ الْمُؤْمِنَ لَيْسَ اللَّهُ مَعَهُ، بَلْ إِنَّمَا كَانَتِ الْمَعِيَّةُ لِلْمُوَافَقَةِ الْبَاطِنِيَّةِ وَالْمُوَالَاةِ لَهُ وَالْمُتَابَعَةِ. وَلِهَذَا كُلُّ مَنْ كَانَ مُتَّبِعًا لِلرَّسُولِ كَانَ اللَّهُ مَعَهُ بِحَسَبِ هَذَا الِاتِّبَاعِ، قَالَ اللَّهُ تَعَالَى: {يَاأَيُّهَا النَّبِيُّ حَسْبُكَ اللَّهُ وَمَنِ اتَّبَعَكَ مِنَ الْمُؤْمِنِينَ} [سُورَةُ الْأَنْفَالِ: ٦٤] أَيْ: حَسْبُكَ وَحَسْبُ مَنِ اتَّبَعَكَ، فَكُلُّ مَنِ اتَّبَعَ الرَّسُولَ مِنْ جَمِيعِ الْمُؤْمِنِينَ فَاللَّهُ حَسْبُهُ (٢) ، وَهَذَا مَعْنَى كَوْنُ اللَّهِ مَعَهُ. وَالْكِفَايَةُ الْمُطْلَقَةُ مَعَ الِاتِّبَاعِ الْمُطْلَقِ، وَالنَّاقِصَةُ مَعَ النَّاقِصِ (٣) ، وَإِذَا كَانَ بَعْضُ الْمُؤْمِنِينَ بِهِ الْمُتَّبِعِينَ لَهُ قَدْ حَصَلَ لَهُ مَنْ يُعَادِيهِ عَلَى ذَلِكَ فَاللَّهُ حَسْبُهُ، وَهُوَ مَعَهُ وَلَهُ نَصِيبٌ مِنْ مَعْنَى قَوْلِهِ: {إِذْ يَقُولُ لِصَاحِبِهِ لَا تَحْزَنْ إِنَّ اللَّهَ مَعَنَا} ، فَإِنَّ هَذَا قَلْبُهُ مُوَافِقٌ لِلرَّسُولِ، وَإِنْ لَمْ يَكُنْ صَحِبَهُ بِبَدَنِهِ، وَالْأَصْلُ فِي هَذَا الْقَلْبُ. كَمَا فِي الصَّحِيحَيْنِ عَنِ النَّبِيِّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ أَنَّهُ قَالَ: " «إِنَّ بِالْمَدِينَةِ رِجَالًا مَا سِرْتُمْ مَسِيرًا وَلَا قَطَعْتُمْ وَادِيًا إِلَّا كَانُوا مَعَكُمْ " قَالُوا: وَهُمْ بِالْمَدِينَةِ؟ قَالَ: " وَهُمْ بِالْمَدِينَةِ حَبَسَهُمُ الْعُذْرُ» " (٤) .

(١) س، ب: مُبَايَعَةٌ (٢) ب: فَإِنَّهُ حَسْبُهُ. (٣) ن: وَالنَّاقِضُ مَعَ النَّاقِصِ، س: وَالنَّاقِصُ مَعَ النَّاقِصِ. وَالْكَلِمَتَانِ غَيْرُ مَنْقُوطَتَيْنِ فِي (م) . (٤) الْحَدِيثُ عَنْ أَنَسِ بْنِ مَالِكٍ رَضِيَ اللَّهُ عَنْهُ فِي: الْبُخَارِيِّ ٤/٢٦ (كِتَابُ الْجِهَادِ، بَابُ مَنْ حَبَسَهُ الْعُذْرُ عَنِ الْغَزْوِ) ، سُنَنِ أَبِي دَاوُدَ ٣/١٧ - ١٨ (كِتَابُ الْجِهَادِ، بَابٌ فِي الرُّخْصَةِ فِي الْقُعُودِ مِنَ الْعُذْرِ) سُنَنِ ابْنِ مَاجَهْ ٢/٩٢٣ (كِتَابُ الْجِهَادِ، بَابُ مَنْ حَبَسَهُ الْعُذْرُ عَنِ الْجِهَادِ) ، الْمُسْنَدِ (ط. الْحَلَبِيِّ) ٣/١٠٣، ١٦٠، ٣٠٠، ٣٤١. وَجَاءَ حَدِيثٌ آخَرُ بِأَلْفَاظٍ مُقَارِبَةٍ عَنْ جَابِرِ بْنِ عَبْدِ اللَّهِ رَضِيَ اللَّهُ عَنْهُ فِي: مُسْلِمٍ ٣/٥١٨ (كِتَابُ الْإِمَارَةِ، بَابُ ثَوَابِ مَنْ حَبَسَهُ عَنِ الْغَزْوِ مَرَضٌ أَوْ عُذْرٌ آخَرُ) ، سُنَنِ ابْنِ مَاجَهْ (فِي الْمَوْضِعِ السَّابِقِ) .