Minhaj as-Sunnah - Ibn Taimiya - (8/491)

Minhaj as-SunnahIbn Taimiya

As for Abū Bakr, since Allah described him as a companion in the fullest, unqualified sense, and affirmed this companionship in the circumstances in which a companion is most likely (1) to leave his companion—namely, a state of intense fear—this established, by implication, that he was his companion at the time of victory and support. For someone who was his companion in a state of intense fear would all the more surely be his companion when attaining (2) victory and support. There was therefore no need to mention his companionship in this situation, since both the wording and the circumstances indicated it.

Once it is known that he was his companion in this situation, it is also known that the companion mentioned in this passage had a greater share than other people in what the Messenger received: tranquility sent down upon him and support through the sending down of forces unseen by the people. This is an instance of the Quran’s eloquence and clarity of expression.

This is like His statement:

“But Allah and His Messenger are more worthy that they should please Him.” [Surah al-Tawbah: 62] (3)

For if the pronoun (4) [in His words: “are more worthy that they should please Him”] (5) refers to Allah, then He can only be pleased by pleasing the Messenger. If it refers to the Messenger, then he cannot be (* pleased except by pleasing Allah. Since neither can be pleased without the other being pleased, and both are pleased through a *) (6) single act, while pleasing Allah is the primary objective and pleasing the Messenger follows from it, He used a singular pronoun in His words:

“Are more worthy that they should please Him.”

Likewise, He used singular pronouns in His words:

“Then Allah sent down His tranquility upon him and supported him with forces you did not see.”

For the sending down of this upon either of them necessarily entails the other sharing in it, since it is impossible

(1) ن، س: fī haqqi (“in respect of”); this is a textual corruption. (2) س، ب: hudūri (“the presence of”). (3) م: … an turdūhu (“that you should please Him”). (4) (4 - 4): An addition in (م). (5) An addition in (م). (6) The passage between the two asterisks is omitted in (م).

وَأَبُو بَكْرٍ لَمَّا وَصَفَهُ بِالصَّحْبِهِ الْمُطْلَقَةِ الْكَامِلَةِ، وَوَصَفَهَا فِي أَحَقِّ (١) الْأَحْوَالِ أَنْ يُفَارِقَ الصَّاحِبُ فِيهَا صَاحِبَهُ، وَهُوَ حَالُ شِدَّةِ الْخَوْفِ، كَانَ هَذَا دَلِيلًا بِطَرِيقِ الْفَحْوَى عَلَى أَنَّهُ صَاحِبُهُ وَقْتَ النَّصْرِ وَالتَّأْيِيدِ، فَإِنَّ مَنْ كَانَ صَاحِبُهُ فِي حَالِ الْخَوْفِ الشَّدِيدِ، فَلَأَنْ يَكُونَ صَاحِبُهُ فِي حَالِ حُصُولِ (٢) النَّصْرِ وَالتَّأْيِيدِ أَوْلَى وَأَحْرَى فَلَمْ يَحْتَجْ أَنَّ يَذْكُرَ صُحْبَتَهُ لَهُ فِي هَذِهِ الْحَالِ لِدَلَالَةِ الْكَلَامِ وَالْحَالِ عَلَيْهَا. وَإِذَا عُلِمَ أَنَّهُ صَاحِبُهُ فِي هَذِهِ الْحَالِ عُلِمَ أَنَّ مَا حَصَلَ لِلرَّسُولِ مِنْ إِنْزَالِ السَّكِينَةِ وَالتَّأْيِيدِ بِإِنْزَالِ الْجُنُودِ الَّتِي لَمْ يَرَهَا النَّاسُ لِصَاحِبِهِ الْمَذْكُورِ فِيهَا أَعْظَمُ مِمَّا لِسَائِرِ النَّاسِ وَهَذَا مِنْ بَلَاغَةِ الْقُرْآنِ وَحُسْنِ بَيَانِهِ. وَهَذَا كَمَا فِي قَوْلِهِ: {وَاللَّهُ وَرَسُولُهُ أَحَقُّ أَنْ يُرْضُوهُ} [سُورَةُ التَّوْبَةِ: ٦٢] (٣) ، فَإِنَّ الضَّمِيرَ (٤) [فِي قَوْلِهِ: (أَحَقُّ أَنْ يُرْضُوهُ) ] (٥) إِنْ عَادَ إِلَى اللَّهِ، فَإِرْضَاؤُهُ لَا يَكُونُ إِلَّا بِإِرْضَاءِ الرَّسُولِ، وَإِنْ عَادَ إِلَى الرَّسُولِ فَإِنَّهُ لَا يَكُونُ (* إِرْضَاؤُهُ إِلَّا بِإِرْضَاءِ اللَّهِ، فَلَمَّا كَانَ إِرْضَاؤُهُمَا لَا يَحْصُلُ أَحَدُهُمَا إِلَّا مَعَ الْآخَرِ، وَهُمَا يَحْصُلَانِ بِشَيْءٍ *) (٦) وَاحِدٍ، وَالْمَقْصُودُ بِالْقَصْدِ الْأَوَّلِ إِرْضَاءُ اللَّهِ وَإِرْضَاءُ الرَّسُولِ تَابِعٌ، وَحَّدَ الضَّمِيرَ فِي قَوْلِهِ: {أَحَقُّ أَنْ يُرْضُوهُ} ، وَكَذَلِكَ وَحَّدَ الضَّمِيرَ فِي قَوْلِهِ: {فَأَنْزَلَ اللَّهُ سَكِينَتَهُ عَلَيْهِ وَأَيَّدَهُ بِجُنُودٍ لَمْ تَرَوْهَا} ; لِأَنَّ نُزُولَ ذَلِكَ عَلَى أَحَدِهِمَا يَسْتَلْزِمُ مُشَارَكَةَ الْآخَرِ لَهُ، إِذْ مُحَالٌ

(١) ن، س: فِي حَقِّ، وَهُوَ تَحْرِيفٌ (٢) س، ب: حُضُورِ (٣) م:. . أَنْ تُرْضُوهُ (٤) (٤ - ٤) : زِيَادَةٌ فِي (م) (٥) زِيَادَةٌ فِي (م) (٦) مَا بَيْنَ النَّجْمَتَيْنِ سَاقِطٌ مِنْ (م) .