Tarikh (al-Tabari) 1517
The Expedition of Ḥunayn (Hawāzin)
من الفوائد والنكت الحكمية في غزوة حنين قال ابن القيم رحمه الله تعالى: كَانَ اللَّهُ عَزَّ وَجَلَّ قَدْ وَعَدَ رَسُولَهُ وَهُوَ صَادِقُ الْوَعْدِ، أَنَّهُ إِذَا فَتَحَ مَكَّةَ دَخَلَ النَّاسُ فِي دِينِهِ أَفْوَاجًا، وَدَانَتْ لَهُ الْعَرَبُ بِأَسْرِهَا، فَلَمَّا تَمَّ لَهُ الْفَتْحُ الْمُبِينُ اقْتَضَتْ حِكْمَتُهُ تَعَالَى أَنْ أَمْسَكَ قُلُوبَ هَوَازِنَ وَمَنْ تَبِعَهَا عَنِ الْإِسْلَامِ، وَأَنْ يَجْمَعُوا وَيَتَأَلَّبُوا لِحَرْبِ رَسُولِ اللَّهِ ﷺ وَالْمُسْلِمِينَ؛ لِيَظْهَرَ أَمْرُ اللَّهِ وَتَمَامُ إِعْزَازِهِ لِرَسُولِهِ وَنَصْرِهِ لِدِينِهِ، وَلِتَكُونَ غَنَائِمُهُمْ شُكْرَانًا لِأَهْلِ الْفَتْحِ، وَلِيُظْهِرَ اللَّهُ - سُبْحَانَهُ - رَسُولَهُ وَعِبَادَهُ، وَقَهْرَهُ لِهَذِهِ الشَّوْكَةِ الْعَظِيمَةِ الَّتِي لَمْ يَلْقَ الْمُسْلِمُونَ مِثْلَهَا، فَلَا يُقَاوِمُهُمْ بَعْدُ أَحَدٌ مِنَ الْعَرَبِ، وَلِغَيْرِ ذَلِكَ مِنَ الْحِكَمِ الْبَاهِرَةِ الَّتِي تَلُوحُ لِلْمُتَأَمِّلِينَ، وَتَبْدُو لِلْمُتَوَسِّمِينَ. وَاقْتَضَتْ حِكْمَتُهُ سُبْحَانَهُ أَنْ أَذَاقَ الْمُسْلِمِينَ أَوَّلًا مَرَارَةَ الْهَزِيمَةِ وَالْكَسْرَةِ مَعَ كَثْرَةِ عَدَدِهِمْ وَعُدَدِهِمْ ، وَقُوَّةِ شَوْكَتِهِمْ لِيُطَامِنَ رُءُوسًا رُفِعَتْ بِالْفَتْحِ، وَلَمْ تَدْخُلْ بَلَدَهُ وَحَرَمَهُ كَمَا دَخَلَهُ رَسُولُ اللَّهِ ﷺ وَاضِعًا رَأْسَهُ مُنْحَنِيًا عَلَى فَرَسِهِ، حَتَّى إِنَّ ذَقْنَهُ تَكَادُ تَمَسُّ سُرُجَهُ تَوَاضُعًا لِرَبِّهِ وَخُضُوعًا لِعَظَمَتِهِ، وَاسْتِكَانَةً لِعِزَّتِهِ، أَنْ أَحَلَّ لَهُ حَرَمَهُ وَبَلَدَهُ، وَلَمْ يَحِلَّ لِأَحَدٍ قَبْلَهُ وَلَا لِأَحَدٍ بَعْدَهُ، وَلِيُبَيِّنَ سُبْحَانَهُ لِمَنْ قَالَ: ( لَنْ نُغْلَبَ الْيَوْمَ عَنْ قِلَّةٍ ) أَنَّ النَّصْرَ إِنَّمَا هُوَ مِنْ عِنْدِهِ، وَأَنَّهُ مَنْ يَنْصُرُهُ فَلَا غَالِبَ لَهُ، وَمَنْ يَخْذُلُهُ فَلَا نَاصِرَ لَهُ غَيْرُهُ، وَأَنَّهُ سُبْحَانَهُ هُوَ الَّذِي تَوَلَّى نَصْرَ رَسُولِهِ وَدِينِهِ، لَا كَثْرَتُكُمُ الَّتِي أَعْجَبَتْكُمْ، فَإِنَّهَا لَمْ تُغْنِ عَنْكُمْ شَيْئًا، فَوَلَّيْتُمْ مُدْبِرِينَ، فَلَمَّا انْكَسَرَتْ قُلُوبُهُمْ أُرْسِلَتْ إِلَيْهَا خِلَعُ الْجَبْرِ مَعَ بَرِيدِ النَّصْرِ ( ثُمَّ أَنْزَلَ اللَّهُ سَكِينَتَهُ عَلَى رَسُولِهِ وَعَلَى الْمُؤْمِنِينَ وَأَنْزَلَ جُنُودًا لَمْ تَرَوْهَا ) وَقَدِ اقْتَضَتْ حِكْمَتُهُ أَنَّ خِلَعَ النَّصْرِ وَجَوَائِزَهُ إِنَّمَا تَفِيضُ عَلَى أَهْلِ الِانْكِسَارِ، ( وَنُرِيدُ أَنْ نَمُنَّ عَلَى الَّذِينَ اسْتُضْعِفُوا فِي الْأَرْضِ وَنَجْعَلَهُمْ أَئِمَّةً وَنَجْعَلَهُمُ الْوَارِثِينَ وَنُمَكِّنَ لَهُمْ فِي الْأَرْضِ وَنُرِيَ فِرْعَوْنَ وَهَامَانَ وَجُنُودَهُمَا مِنْهُمْ مَا كَانُوا يَحْذَرُونَ ) [ الْقَصَصِ: 6 ]. وَمِنْهَا: أَنَّ اللَّهَ سُبْحَانَهُ لَمَّا مَنَعَ الْجَيْشَ غَنَائِمَ مَكَّةَ، فَلَمْ يَغْنَمُوا مِنْهَا ذَهَبًا، وَلَا فِضَّةً وَلَا مَتَاعًا، وَلَا سَبْيًا، وَلَا أَرْضًا، كَمَا رَوَى أبو داود، عَنْ وَهْبِ بْنِ مُنَبِّهٍ قَالَ: سَأَلْتُ جابرا: ( هَلْ غَنِمُوا يَوْمَ الْفَتْحِ شَيْئًا ؟ قَالَ لَا ) وَكَانُوا قَدْ فَتَحُوهَا بِإِيجَافِ الْخَيْلِ وَالرِّكَابِ، وَهُمْ عَشَرَةُ آلَافٍ، وَفِيهِمْ حَاجَةٌ إِلَى مَا يَحْتَاجُ إِلَيْهِ الْجَيْشُ مِنْ أَسْبَابِ الْقُوَّةِ، فَحَرَّكَ سُبْحَانَهُ قُلُوبَ الْمُشْرِكِينَ لِغَزْوِهِمْ، وَقَذَفَ فِي قُلُوبِهِمْ إِخْرَاجَ أَمْوَالِهِمْ وَنَعَمِهِمْ وَشَائِهِمْ وَسَبْيِهِمْ مَعَهُمْ نُزُلًا، وَضِيَافَةً وَكَرَامَةً لِحِزْبِهِ وَجُنْدِهِ، وَتَمَّمَ تَقْدِيرَهُ سُبْحَانَهُ بِأَنْ أَطْمَعَهُمْ فِي الظَّفَرِ، وَأَلَاحَ لَهُمْ مَبَادِئَ النَّصْرِ لِيَقْضِيَ اللَّهُ أَمْرًا كَانَ مَفْعُولًا، فَلَمَّا أَنْزَلَ اللَّهُ نَصْرَهُ عَلَى رَسُولِهِ وَأَوْلِيَائِهِ، وَبَرَدَتِ الْغَنَائِمُ لِأَهْلِهَا، وَجَرَتْ فِيهَا سِهَامُ اللَّهِ وَرَسُولِهِ، قِيلَ: لَا حَاجَةَ لَنَا فِي دِمَائِكُمْ، وَلَا فِي نِسَائِكُمْ وَذَرَارِيِّكُمْ، فَأَوْحَى اللَّهُ سُبْحَانَهُ إِلَى قُلُوبِهِمُ التَّوْبَةَ وَالْإِنَابَةَ، فَجَاءُوا مُسْلِمِينَ. فَقِيلَ: إِنَّ مِنْ شُكْرِ إِسْلَامِكُمْ وَإِتْيَانِكُمْ أَنْ نَرُدَّ عَلَيْكُمْ نِسَاءَكُمْ وَأَبْنَاءَكُمْ وَسَبْيَكُمْ وَ ( إِنْ يَعْلَمِ اللَّهُ فِي قُلُوبِكُمْ خَيْرًا يُؤْتِكُمْ خَيْرًا مِمَّا أُخِذَ مِنْكُمْ وَيَغْفِرْ لَكُمْ وَاللَّهُ غَفُورٌ رَحِيمٌ ) [ الْأَنْفَالِ: 70 ]. وَمِنْهَا: أَنَّ اللَّهَ سُبْحَانَهُ افْتَتَحَ غَزْوَ الْعَرَبِ بِغَزْوَةِ بَدْرٍ، وَخَتَمَ غَزْوَهُمْ بِغَزْوَةِ حُنَيْنٍ، وَلِهَذَا يُقْرَنُ بَيْنَ هَاتَيْنِ الْغَزَاتَيْنِ بِالذِّكْرِ، فَيُقَالُ: بَدْرٌ وَحُنَيْنٌ، وَإِنْ كَانَ بَيْنَهُمَا سَبْعُ سِنِينَ، وَالْمَلَائِكَةُ قَاتَلَتْ بِأَنْفُسِهَا مَعَ الْمُسْلِمِينَ فِي هَاتَيْنِ الْغَزَاتَيْنِ، وَالنَّبِيُّ ﷺ رَمَى فِي وُجُوهِ الْمُشْرِكِينَ بِالْحَصْبَاءِ فِيهِمَا، وَبِهَاتَيْنِ الْغَزَاتَيْنِ طُفِئَتْ جَمْرَةُ الْعَرَبِ لِغَزْوِ رَسُولِ اللَّهِ ﷺ وَالْمُسْلِمِينَ، فَالْأُولَى: خَوَّفَتْهُمْ وَكَسَرَتْ مِنْ حَدِّهِمْ، وَالثَّانِيَةُ اسْتَفْرَغَتْ قُوَاهُمْ، وَاسْتَنْفَدَتْ سِهَامَهُمْ، وَأَذَلَّتْ جَمْعَهُمْ، حَتَّى لَمْ يَجِدُوا بُدًّا مِنَ الدُّخُولِ فِي دِينِ اللَّهِ. وَمِنْهَا: أَنَّ اللَّهَ سُبْحَانَهُ جَبَرَ بِهَا أَهْلَ مَكَّةَ، وَفَرَّحَهُمْ بِمَا نَالُوهُ مِنَ النَّصْرِ وَالْمَغْنَمِ، فَكَانَتْ كَالدَّوَاءِ لِمَا نَالَهُمْ مِنْ كَسْرِهِمْ، وَإِنْ كَانَ عَيْنَ جَبْرِهِمْ وَعَرَّفَهُمْ تَمَامَ نِعْمَتِهِ عَلَيْهِمْ بِمَا صَرَفَ عَنْهُمْ مِنْ شَرِّ هَوَازِنَ، فَإِنَّهُ لَمْ يَكُنْ لَهُمْ بِهِمْ طَاقَةٌ، وَإِنَّمَا نُصِرُوا عَلَيْهِمْ بِالْمُسْلِمِينَ، وَلَوْ أُفْرِدُوا عَنْهُمْ لَأَكَلَهُمْ عَدُوُّهُمْ، إِلَى غَيْرِ ذَلِكَ مِنَ الْحِكَمِ الَّتِي لَا يُحِيطُ بِهَا إِلَّا اللَّهُ تَعَالَى. من تمام التوكل استعمال الأسباب مِنْ تَمَامِ التَّوَكُّلِ اسْتِعْمَالَ الْأَسْبَابِ الَّتِي نَصَبَهَا اللَّهُ لِمُسَبَّبَاتِهَا قَدَرًا وَشَرْعًا، فَإِنَّ رَسُولَ اللَّهِ ﷺ وَأَصْحَابَهُ أَكْمَلُ الْخَلْقِ تَوَكُّلًا، وَإِنَّمَا كَانُوا يَلْقَوْنَ عَدُوَّهُمْ وَهُمْ مُتَحَصِّنُونَ بِأَنْوَاعِ السِّلَاحِ، وَدَخَلَ رَسُولُ اللَّهِ ﷺ مَكَّةَ، وَالْبَيْضَةُ عَلَى رَأْسِهِ، وَقَدْ أَنْزَلَ اللَّهُ عَلَيْهِ ( وَاللَّهُ يَعْصِمُكَ مِنَ النَّاسِ ) [ الْمَائِدَةِ: 67 ]. وَكَثِيرٌ مِمَّنْ لَا تَحْقِيقَ عِنْدَهُ، وَلَا رُسُوخَ فِي الْعِلْمِ يَسْتَشْكِلُ هَذَا، وَيَتَكَايَسُ فِي الْجَوَابِ تَارَةً بِأَنَّ هَذَا فَعَلَهُ تَعْلِيمًا لِلْأُمَّةِ، وَتَارَةً بِأَنَّ هَذَا كَانَ قَبْلَ نُزُولِ الْآيَةِ. وَوَقَعَتْ فِي مِصْرَ مَسْأَلَةٌ سَأَلَ عَنْهَا بَعْضُ الْأُمَرَاءِ، وَقَدْ ذُكِرَ لَهُ حَدِيثٌ ذَكَرَهُ أَبُو الْقَاسِمِ بْنُ عَسَاكِرَ، فِي " تَارِيخِهِ الْكَبِيرِ " أَنَّ رَسُولَ اللَّهِ ﷺ كَانَ بَعْدَ أَنْ أَهْدَتْ لَهُ الْيَهُودِيَّةُ الشَّاةَ الْمَسْمُومَةَ لَا يَأْكُلُ طَعَامًا قُدِّمَ لَهُ حَتَّى يَأْكُلَ مِنْهُ مَنْ قَدَّمَهُ. قَالُوا: وَفِي هَذَا أُسْوَةٌ لِلْمُلُوكِ فِي ذَلِكَ. فَقَالَ قَائِلٌ: كَيْفَ يُجْمَعُ بَيْنَ هَذَا، وَبَيْنَ قَوْلِهِ تَعَالَى: ( وَاللَّهُ يَعْصِمُكَ مِنَ النَّاسِ ) فَإِذَا كَانَ اللَّهُ سُبْحَانَهُ قَدْ ضَمِنَ لَهُ الْعِصْمَةَ فَهُوَ يَعْلَمُ أَنَّهُ لَا سَبِيلَ لِبَشَرٍ إِلَيْهِ. وَأَجَابَ بَعْضُهُمْ بِأَنَّ هَذَا يَدُلُّ عَلَى ضَعْفِ الْحَدِيثِ، وَبَعْضُهُمْ بِأَنَّ هَذَا كَانَ قَبْلَ نُزُولِ الْآيَةِ، فَلَمَّا نَزَلَتْ لَمْ يَكُنْ لِيَفْعَلَ ذَلِكَ بَعْدَهَا. وَلَوْ تَأَمَّلَ هَؤُلَاءِ أَنَّ ضَمَانَ اللَّهِ لَهُ الْعِصْمَةَ لَا يُنَافِي تَعَاطِيَهُ لِأَسْبَابِهَا، لَأَغْنَاهُمْ عَنْ هَذَا التَّكَلُّفِ، فَإِنَّ هَذَا الضَّمَانَ لَهُ مِنْ رَبِّهِ تَبَارَكَ وَتَعَالَى لَا يُنَاقِضُ احْتِرَاسَهُ مِنَ النَّاسِ، وَلَا يُنَافِيهِ، كَمَا أَنَّ إِخْبَارَ اللَّهِ سُبْحَانَهُ لَهُ بِأَنَّهُ يُظْهِرُ دِينَهُ عَلَى الدِّينِ كُلِّهِ وَيُعْلِيهِ لَا يُنَاقِضُ أَمْرَهُ بِالْقِتَالِ وَإِعْدَادِ الْعُدَّةِ وَالْقُوَّةِ وَرِبَاطِ الْخَيْلِ، وَالْأَخْذِ بِالْجِدِّ وَالْحَذَرِ وَالِاحْتِرَاسِ مِنْ عَدُوِّهِ، وَمُحَارَبَتِهِ بِأَنْوَاعِ الْحَرْبِ وَالتَّوْرِيَةِ، فَكَانَ إِذَا أَرَادَ الْغَزْوَةَ وَرَّى بِغَيْرِهَا، وَذَلِكَ لِأَنَّ هَذَا إِخْبَارٌ مِنَ اللَّهِ سُبْحَانَهُ عَنْ عَاقِبَةِ حَالِهِ وَمَآلِهِ بِمَا يَتَعَاطَاهُ مِنَ الْأَسْبَابِ الَّتِي جَعَلَهَا اللَّهُ مُفْضِيَةً إِلَى ذَلِكَ مُقْتَضِيَةً لَهُ، وَهُوَ ﷺ أَعْلَمُ بِرَبِّهِ، وَأَتْبَعُ لِأَمْرِهِ مِنْ أَنْ يُعَطِّلَ الْأَسْبَابَ الَّتِي جَعَلَهَا اللَّهُ لَهُ بِحِكْمَتِهِ مُوجِبَةً لِمَا وَعَدَهُ بِهِ مِنَ النَّصْرِ وَالظَّفَرِ إِظْهَارِ دِينِهِ وَغَلَبَتِهِ لِعَدُوِّهِ، وَهَذَا كَمَا أَنَّهُ سُبْحَانَهُ ضَمِنَ لَهُ حَيَاتَهُ حَتَّى يُبَلِّغَ رِسَالَاتِهِ، وَيُظْهِرَ دِينَهُ، وَهُوَ يَتَعَاطَى أَسْبَابَ الْحَيَاةِ مِنَ الْمَأْكَلِ وَالْمَشْرَبِ وَالْمَلْبَسِ وَالْمَسْكَنِ، وَهَذَا مَوْضِعٌ يَغْلَطُ فِيهِ كَثِيرٌ مِنَ النَّاسِ، حَتَّى آلَ ذَلِكَ بِبَعْضِهِمْ إِلَى أَنْ تَرَكَ الدُّعَاءِ، وَزَعَمَ أَنَّهُ لَا فَائِدَةَ فِيهِ؛ لِأَنَّ الْمَسْئُولَ إِنْ كَانَ قَدْ قُدِّرَ نَالَهُ، وَلَا بُدَّ وَإِنْ لَمْ يُقَدَّرْ لَمْ يَنَلْهُ، فَأَيُّ فَائِدَةٍ فِي الِاشْتِغَالِ بِالدُّعَاءِ ؟ ثُمَّ تَكَايَسَ فِي الْجَوَابِ، بِأَنْ قَالَ: الدُّعَاءُ عِبَادَةٌ ، فَيُقَالُ لِهَذَا الْغَالِطِ: بَقِيَ عَلَيْكَ قِسْمٌ آخَرُ - وَهُوَ الْحَقُّ - أَنَّهُ قَدْ قَدَّرَ لَهُ مَطْلُوبَهُ بِسَبَبٍ إِنْ تَعَاطَاهُ حَصَلَ لَهُ الْمَطْلُوبُ، وَإِنْ عَطَّلَ السَّبَبَ فَاتَهُ الْمَطْلُوبُ، وَالدُّعَاءُ مِنْ أَعْظَمِ الْأَسْبَابِ فِي حُصُولِ الْمَطْلُوبِ، وَمَا مِثْلُ هَذَا الْغَالِطِ إِلَّا مِثْلُ مَنْ يَقُولُ: وَإِنْ كَانَ اللَّهُ قَدْ قَدَّرَ لِيَ الشَّبَعَ فَأَنَا أَشْبَعُ أَكَلْتُ أَوْ لَمْ آكُلْ، إِنْ لَمْ يُقَدِّرْ لِيَ الشَّبَعَ لَمْ أَشْبَعْ أَكَلْتُ أَوْ لَمْ آكُلْ فَمَا فَائِدَةُ الْأَكْلِ ؟ وَأَمْثَالُ هَذِهِ التُّرَّهَاتِ الْبَاطِلَةِ الْمُنَافِيَةِ لِحِكْمَةِ اللَّهِ تَعَالَى وَشَرْعِهِ وَبِاللَّهِ التَّوْفِيقُ.
Translation
✧ Among the benefits and wise points in the expedition of Ḥunayn, Ibn al-Qayyim (may Allah have mercy on him) said: Allah, Mighty and Majestic, had promised His Messenger—and He is true to His promise—that when He opened Makkah for him, people would enter His religion in throngs, and the Arabs in their entirety would submit to him. When the clear victory was accomplished for him, His wisdom, exalted be He, required that He withhold the hearts of Hawāzin and those who followed them from Islam, and that they gather and band together to fight the Messenger of Allah ﷺ and the Muslims; so that the command of Allah might be manifest, and the completion of His honoring of His Messenger and His support for His religion might be realized; and so that their spoils might be a thank-offering for the people of the victory; and so that Allah—glorified be He—might make manifest His Messenger and His servants, and His subjugation of this great force the like of which the Muslims had not encountered before, so that no one among the Arabs would stand against them thereafter; and for other dazzling wisdoms that gleam for those who reflect and appear to those endowed with insight. His wisdom, glorified be He, also required that He first make the Muslims taste the bitterness of defeat and breakage despite the multitude of their numbers and equipment, and the strength of their force, in order to humble heads that had been raised by the victory, and which had not entered His city and His sanctuary as the Messenger of Allah ﷺ had entered it, with his head lowered and bent over his horse, until his chin almost touched his saddle, out of humility to his Lord, submission to His greatness, and abasement before His might, because He had made lawful for him His sanctuary and His city, which had not been lawful for anyone before him or after him; and to make clear to those who said: “We will not be defeated today due to small numbers,” that victory is only from Him, and that whomever He supports none can overcome, and whomever He forsakes has no supporter besides Him; and that it is He, glorified be He, who undertook the support of His Messenger and His religion, not your multitude which impressed you, for it availed you nothing, and you turned back retreating. When their hearts were broken, the robes of mending were sent to them with the courier of victory: “Then Allah sent down His tranquility upon His Messenger and upon the believers and sent down forces which you did not see” [Qur’an 9:26]. His wisdom required that the robes of victory and its rewards overflow only upon the people of brokenness: “And We wanted to confer favor upon those who were oppressed in the land and make them leaders and make them inheritors and establish them in the land, and show Pharaoh and Haman and their soldiers through them that which they were wary of” [Qur’an 28:5–6]. Among them: that when Allah, glorified be He, denied the army the spoils of Makkah—they gained from it no gold, no silver, no goods, no captives, no land—as Abū Dāwūd narrated from Wahb b. Munabbih, who said: I asked Jābir: “Did they gain anything on the day of the conquest?” He said: “No.” They had opened it with the racing of horses and riding camels, and they were ten thousand, and among them was need for what an army requires of means of strength. So He, glorified be He, stirred the hearts of the polytheists to raid them, and cast into their hearts the bringing out of their wealth, their livestock, their sheep, and their captives with them, as hospitality, a banquet, and an honor for His party and His army. He completed His decree, glorified be He, by making them covet victory and showing them the beginnings of triumph, so that Allah might accomplish a matter that was already decreed. When Allah sent down His support upon His Messenger and His allies, and the spoils cooled for their rightful owners, and the shares of Allah and His Messenger ran through them, it was said: “We have no need for your blood, nor your women, nor your offspring.” So Allah, glorified be He, inspired their hearts with repentance and turning back, and they came as Muslims. Then it was said: “It is part of thanking your Islam and your coming that we return to you your women, your sons, and your captives. And if Allah knows any good in your hearts, He will give you better than what was taken from you, and He will forgive you; and Allah is Forgiving, Merciful” [Qur’an 8:70]. Among them: that Allah, glorified be He, began the fighting against the Arabs with the expedition of Badr, and sealed their fighting with the expedition of Ḥunayn. For this reason these two expeditions are mentioned together, so it is said: “Badr and Ḥunayn,” even though between them were seven years. The angels fought themselves alongside the Muslims in these two expeditions, and the Prophet ﷺ threw pebbles into the faces of the polytheists in both. By these two expeditions the ember of the Arabs for fighting the Messenger of Allah ﷺ and the Muslims was extinguished. The first frightened them and broke their sharpness; the second exhausted their strength, depleted their arrows, and humiliated their assembly, until they found no alternative to entering the religion of Allah. Among them: that Allah, glorified be He, mended by it the people of Makkah and gladdened them with the victory and spoils they obtained; it was like a medicine for the breakage that had befallen them. He made known to them the completeness of His favor upon them by averting from them the evil of Hawāzin, for they had no power over them. They were only given victory over them through the Muslims; had they been left alone against them, their enemy would have devoured them. And there are other wisdoms that none encompasses but Allah, exalted be He. From the perfection of trust in Allah is the use of the means that Allah has established for their outcomes, by decree and by law. For the Messenger of Allah ﷺ and his companions were the most complete of creation in trust, yet they met their enemy while fortified with various kinds of weapons. The Messenger of Allah ﷺ entered Makkah with the helmet on his head, even though Allah had revealed to him: “And Allah will protect you from the people” [Qur’an 5:67]. Many of those who lack verification and have no firm grounding in knowledge find this problematic, and they try to be clever in answering, sometimes by saying that he did this to teach the community, and sometimes by saying that this was before the revelation of the verse. In Miṣr there arose a question that one of the commanders asked about. Mentioned to him was a hadith that Abū al-Qāsim b. ʿAsākir mentioned in his “Large History,” that after the Jewish woman gifted him the poisoned sheep, the Messenger of Allah ﷺ would not eat any food presented to him until the one who presented it ate from it. They said: “In this there is an example for kings in that regard.” A speaker said: “How can this be reconciled with His saying, exalted be He: ‘And Allah will protect you from the people’? For if Allah, glorified be He, has guaranteed him protection, then he knows that no human has any way to reach him.” Some of them answered that this indicates the weakness of the hadith; others that this was before the revelation of the verse, and when it was revealed he would not have done that after it. But if these people had reflected that Allah’s guarantee of protection for him does not negate his engaging in its means, it would have spared them this contrivance. For this guarantee from his Lord, blessed and exalted be He, does not contradict his taking precautions against people, nor does it negate it. Just as Allah’s informing him, glorified be He, that He would make His religion prevail over all religion and exalt it does not contradict His command to fight, prepare strength and power, tether horses, and take seriousness, caution, and protection against his enemy, and to fight him with various kinds of warfare and dissimulation. When he intended an expedition, he would dissimulate by mentioning another. This is because this is an informing from Allah, glorified be He, about the outcome of his state and his final end through the means he engages in that Allah made conducive to that and requiring it. He ﷺ was more knowledgeable of his Lord and more obedient to His command than to nullify the means that Allah in His wisdom made necessary for what He promised him of support, victory, the manifestation of His religion, and his triumph over his enemy. This is like the fact that He, glorified be He, guaranteed him his life until he conveyed His messages and made His religion prevail, while he engaged in the means of life—eating, drinking, clothing, and dwelling. This is a place where many people err, until it led some of them to abandon supplication, claiming that there is no benefit in it, because if the thing asked for was decreed, he would obtain it necessarily, and if it was not decreed, he would not obtain it; so what benefit is there in occupying oneself with supplication? Then he tried to be clever in answering by saying: “Supplication is worship.” So it is said to this erring one: “There remains for you another category—which is the truth—that He may have decreed for him his request through a cause; if he engages that cause he obtains the request, and if he nullifies the cause the request eludes him. Supplication is one of the greatest causes in obtaining the request. This erring one is like one who says: ‘If Allah has decreed for me satiety, I will be satiated whether I eat or not; if He has not decreed for me satiety, I will not be satiated whether I eat or not; so what is the benefit of eating?’ And similar to these are false absurdities that contradict the wisdom of Allah, exalted be He, His law, and His guidance. Success is through Allah.”
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