قال الله تعالىٰ: {وَلَمَّا رَءَا ٱلۡمُؤۡمِنُونَ ٱلۡأَحۡزَابَ قَالُواْ هَٰذَا مَا وَعَدَنَا ٱللَّهُ وَرَسُولُهُۥ وَصَدَقَ ٱللَّهُ وَرَسُولُهُۥۚ وَمَا زَادَهُمۡ إِلَّآ إِيمَٰنٗا وَتَسۡلِيمٗا} [الأحزاب: 22]، وقال تعالىٰ: {ٱلَّذِينَ قَالَ لَهُمُ ٱلنَّاسُ إِنَّ ٱلنَّاسَ قَدۡ جَمَعُواْ لَكُمۡ فَٱخۡشَوۡهُمۡ فَزَادَهُمۡ إِيمَٰنٗا وَقَالُواْ حَسۡبُنَا ٱللَّهُ وَنِعۡمَ ٱلۡوَكِيلُ * فَٱنقَلَبُواْ بِنِعۡمَةٖ مِّنَ ٱللَّهِ وَفَضۡلٖ لَّمۡ يَمۡسَسۡهُمۡ سُوٓءٞ وَٱتَّبَعُواْ رِضۡوَٰنَ ٱللَّهِۗ وَٱللَّهُ ذُو فَضۡلٍ عَظِيمٍ} [آل عمران: 173 ـ 174]، وقال تعالىٰ: {وَتَوَكَّلۡ عَلَى ٱلۡحَيِّ ٱلَّذِي لَا يَمُوتُ} [الفرقان: 58] ، وقال تعالىٰ: {وَعَلَى ٱللَّهِ فَلۡيَتَوَكَّلِ ٱلۡمُؤۡمِنُونَ} [إبراهيم: 11] ، وقال تعالىٰ: {فَإِذَا عَزَمۡتَ فَتَوَكَّلۡ عَلَى ٱللَّهِۚ} [آل عمران: 159 ] . والآيات في الأمر بالتوكل كثيرة معلومة. وقال تعالىٰ: {وَمَن يَتَوَكَّلۡ عَلَى ٱللَّهِ فَهُوَ حَسۡبُهُۥٓۚ} [الطلاق: 3]، وقال تعالىٰ: {إِنَّمَا ٱلۡمُؤۡمِنُونَ ٱلَّذِينَ إِذَا ذُكِرَ ٱللَّهُ وَجِلَتۡ قُلُوبُهُمۡ وَإِذَا تُلِيَتۡ عَلَيۡهِمۡ ءَايَٰتُهُۥ زَادَتۡهُمۡ إِيمَٰنٗا وَعَلَىٰ رَبِّهِمۡ يَتَوَكَّلُونَ} [الأنفال: 2]. والآيات في فضل التوكل كثيرة معروفة.
Allah Almighty says: {When the believers saw the confederates, they said, “This is what Allah and His messenger had promised us, and Allah and His messenger have told the truth.” And it only increased them in faith and submission.} [Surat al-Ahzāb: 22] Allah Almighty also says: {Those to whom people said, “Indeed, the people have gathered against you, so fear them.” But it only increased them in faith, and they said, “Allah is Sufficient for us, and He is the best Protector.” They then returned with grace and bounty of Allah, having suffered no harm. They pursued Allah’s pleasure, and Allah is the Possessor of great bounty.} [Surat Āl ‘Imrān: 173-174] Allah Almighty also says: {Put your trust in the Ever-Living Who never dies} [Surat al-Furqān: 58] Allah Almighty also says: {And in Allah let the faithful put their trust.} [Surat Ibrāhīm: 11] Allah Almighty also says: {But once you have made a decision, put your trust in Allah} [Surat Āl ‘Imrān: 159] There are many other well-known verses commanding reliance on Allah. Allah Almighty also says: {Whoever puts his trust in Allah, He is sufficient for him} [Surat at-Talāq: 3] Allah Almighty also says: {The true believers are those whose hearts are filled with awe when Allah is mentioned, and their faith increases when His verses are recited to them, and they put their trust only in their Lord.} [Surat al-Anfāl: 2] There are many other well-known verses addressing the merit of reliance on Allah.
اليقين: هُوَ قوة الإيمان وثبات القلب، حَتَّىٰ كأن المؤمن يرىٰ بعينه ما أخبر الله عنه ورسوله صلى الله عليه وسلم ، لكمال يقينه.
Certitude (Yaqīn): it is the strength of faith and firmness of the heart that makes one feel as if he can see with his own eyes what Allah Almighty and His Messenger (may Allah’s peace and blessings be upon him) informed us about.
التوكل: هو: اعتماد العبد عَلىٰ ربِّه _عز وجل_، في ظاهره وباطنه، لجلب المنافع، ودفع المضار. والتوكل من ثمرات اليقين.
Reliance (Tawakkul): it is the servant’s reliance upon his Lord, Glorified and Exalted, inwardly and outwardly, to bring benefit and fend off harm. Notably, reliance is one of the fruits of certitude.
1) حسن الظن بما عند الله تعالىٰ من علامات صدق الإيمان.
1) Having good expectations of Allah is a sign of true faith.
2) التوكل الصادق عَلىٰ الله تعالىٰ من صفات المؤمنين.
2) Sincere reliance on Allah Almighty is a trait of the believers.
3) من توكل عَلىٰ الله كفاه؛ فإنه سبحانه لا يخيِّب مَن رجاه {أَلَيۡسَ ٱللَّهُ بِكَافٍ عَبۡدَهُ}.
3) Allah suffices anyone who relies on Him because He does not disappoint those hopeful of Him. {Is Allah not sufficient for His slave?}
1/74 ــ فَالأوَّلُ: عَنْ ابْنِ عَبَّاسٍ رضي الله عنهما قَالَ: قَالَ رَسُولُ الله صلى الله عليه وسلم : «عُرِضَتْ عَلَيَّ الأمَمُ؛ فَرَأيْت النَّبِيَّ وَمَعَهُ الرُّهَيط، وَالنَّبِيَّ وَمَعَهُ الرَّجُل وَالرَّجُلانِ، وَالنَّبِيَّ وَلَيْسَ مَعَهُ أحَدٌ. إذْ رُفعَ لِي سَوَادٌ عَظِيمٌ فَظَنَنْت أنَّهُمْ أُمَّتِي، فَقِيلَ لِي: هذَا مُوسَىٰ وَقَوْمُه، وَلكِن انْظُرْ إِلَىٰ الأفقِ، فَنَظَرْتُ فَإِذَا سَوَادٌ عَظِيمٌ، فَقِيلَ لِي: انْظُرْ إِلَىٰ الأفقِ الآخَرِ، فَإِذَا سَوَادٌ عَظِيمٌ، فَقِيلَ لِي: هذِهِ أُمَّتُكَ، وَمَعَهُمْ سَبْعُونَ ألْفاً يَدْخُلُونَ الْجَنَّة بِغَيْرِ حِسَاب وَلاَ عَذَابٍ» ثُمَّ نَهَضَ فَدَخَلَ مَنْزِلَهُ، فَخَاضَ النَّاسُ في أُولئِكَ الَّذِينَ يَدْخُلُونَ الْجَنَّةَ بِغَيْرِ حِسَابٍ وَلاَ عَذَاب، فَقَالَ بَعْضُهُمْ: فَلَعَلَّهُم الَّذينَ صَحِبُوا رَسُولَ الله صلى الله عليه وسلم ، وَقَالَ بَعْضَهُمْ: فَلَعَلَّهُم الَّذِينَ وُلِدُوا فِي الإسْلامِ، فَلَمْ يُشْرِكُوا بالله شَيْئاً ـ وَذَكَرُوا أشْيَاءَ ـ. فَخَرَجَ عَلَيْهِمْ رَسُولَ الله صلى الله عليه وسلم ، فَقَالَ: «مَا الَّذِي تَخُوضونَ فِيهِ؟» فَأخْبَرُوهُ، فَقَالَ: «هُمُ الَّذِينَ لاَ يَرْقُونَ، وَلا يَسْتَرْقُونَ، وَلاَ يَتَطَيَّرُونَ، وَعَلىٰ رَبِّهِمْ يَتَوَكَّلُونَ». فَقَامَ عُكَّاشَةُ بْنُ مُحْصِنٍ، فَقَالَ: ادْعُ اللهَ أنْ يَجْعَلَنِي مِنْهُمْ، فَقَالَ: «أنْتَ مِنْهُمْ»، ثُمَّ قَامَ رَجُلٌ آخَرُ، فَقَالَ: ادْعُ اللهَ أنْ يَجْعَلَنِي مِنْهُمْ، فَقَالَ: «سَبَقَكَ بِهَا عُكَّاشَةُ». مُتَّفَقٌ عَلَيْهِ .
74/1- First: Ibn ‘Abbās (may Allah be pleased with him and his father) reported that the Prophet (may Allah’s peace and blessings be upon him) said: “I was shown the nations. I saw a prophet who had a very small group (less than ten) with him, another prophet who was accompanied by only one or two men, and some did not have anyone with them. Suddenly I was shown a huge crowd and I thought that they were my nation, but I was told: ‘This is Mūsa (Moses) and his people, but look this way.’ I looked and beheld a great assemblage. I was told: ‘Now look the other way.’ I looked and beheld a great assemblage. I was told: ‘This is your nation, and with them there are seventy thousand who shall enter Paradise without being taken to account or being punished.’ Then the Prophet (may Allah’s peace and blessings be upon him) got up and went into his house, and the Companions began to guess who are those people who would enter Paradise without any accounting or torment. Some said: ‘Perhaps they are the ones who kept company with the Messenger of Allah (may Allah’s peace and blessings be upon him).’ Others said: ‘Perhaps they are the ones who were born Muslims and never associated anyone with Allah in worship.’ And they made other guesses... The Messenger of Allah (may Allah’s peace and blessings be upon him) then came out and asked, ‘What are you discussing?’ So they told him. He then said: ‘They are those who neither treat with Ruqyah nor ask to be treated by it, nor do they believe in evil omens, and they rely upon their Lord.’ Upon this, ‘Ukkāshah ibn Muhsin stood up and said: ‘Supplicate Allah that He makes me one of them.’ So he (the Messenger of Allah) said: ‘You are one of them.’ Then another man stood up and said: ‘Supplicate Allah that He makes me one of them.’ So he said: ‘Ukkāshah has preceded you.’” [Narrated by Al-Bukhāri and Muslim]
«الرُّهَيطُ» بِضَمِّ الرَّاءِ: تَصْغِيرُ رَهط، وَهُمْ دُونَ عَشَرَةِ أنْفُسٍ. «وَالأفقُ»: النَّاحِيَةُ والجانبُ. «وَعُكَّاشَةُ» بِضَمِّ الْعَيْن وَتَشْديد الْكَافِ وَبِتَخْفِيفها، وَالتَّشْديدُ أفْصَحُ.
-- -- --
سواد عظيم: أشخاص كثيرون.
--
خاض: تكلم.
--
لا يرقون: لا يقرؤون شيئاً يتعوذون به من شرّ ما وقع أو يتوقع.
Do not treat with Ruqyah: means they do not recite something by which they seek refuge from the evil of what has happened or is expected to happen.
وهذه اللفظة «لايرقون» قَالَ علماء الحديث: إنها شاذة؛ انفرد بها مسلم، ثُمَّ هي مخالفة لما ثبت في الهدي النبوي من استحباب الرقية، بأن يرقي الإنسان نفسه، أو يرقي غيره لوجه الله تعالىٰ أو بالأجرة.
Regarding the phrase "they do not treat with Ruqyah", scholars of Hadīth said that it is eccentric and no one narrated it except Muslim. In addition, it contradicts the established Prophetic guidance that recommends Ruqyah by means of reciting Ruqyah over oneself or over others, either free of charge for the sake of Allah Almighty or in return for a fee.
يسترقون: يطلبون الرقية من غيرهم .
--
لا يتطيرون: لا يتشاءمون بالطيور ونحوها.
Believe in evil omens: drawing an evil omen from birds (the direction they fly in) and the like.
1) فضل النَّبيِّ صلى الله عليه وسلم ومنزلته؛ فإنه عُرضَت عليه الأمم ورآها، فأُمَّته أكثر الأُمم يوم القيامة.
1) It shows the excellence and status of the Prophet (may Allah’s peace and blessings be upon him) because all the nations were shown before him and his nation is the largest of them on the Day of Judgment.
2) فضل التوكل عَلىٰ الله تعالىٰ، والاعتماد عليه، ومن ذلك يتبين ضلال وضياع من يتوكل علىٰ المخلوقين، ويعتمد عليهم، فيما لا يقدر عليه إلَّا الله تعالىٰ من جلب المنافع ودفع المضار.
2) It shows the excellence of reliance on Allah Almighty and placing trust in Him. This exposes the deviance and loss of those who rely on people in things only Allah Almighty is capable of doing, such as securing benefit or fending off harm.
3) اغتنام الفرصة لقطف ثمرة الخير، كما فعل الصحابي الجليل عُكّاشة بن محصن رضي الله عنه.
3) One should seize the opportunity to grasp the good fruit just as the venerable Companion ‘Ukkāshah ibn Muhsin (may Allah be pleased with him) did.
4) بيان فضيلة أصحاب رسول الله صلى الله عليه وسلم ؛ فمن سار عَلىٰ نهجهم واقتفىٰ أثرهم اهتدى، ومن سلك غير سبيلهم ضل عَنْ الهدىٰ وغوىٰ.
4) It makes clear the excellence of the Companions of the Messenger of Allah (may Allah’s peace and blessings be upon him). Whoever follows their path will be guided and whoever deviates from their path will be led astray and misguided.
2/75 ــ الثَّانِي: عَن ابْنِ عَبَّاس رضي الله عنهما أيْضاً أَنَّ رَسُولَ الله صلى الله عليه وسلم كَانَ يَقُولُ: «اللهم لَكَ أسْلَمْتُ، وَبِكَ آمَنْتُ، وَعَلَيْكَ تَوَكَّلْتُ، وَإِلَيْكَ أنَبْتُ، وَبِكَ خَاصَمْتُ. اللهم إِنِّي أعُوذُ بِعزَّتك لا إلهَ إلَّا أنْتَ أنْ تُضِلَّنِي، أنْتَ الْحَيُّ الَّذي لا يَمُوتُ، وَالْجِنُّ وَالإنْسُ يَمُوتُونَ». مُتَّفَقٌ عَلَيْهِ.
75/2- Second: Ibn ‘Abbās (may Allah be pleased with him and his father) reported that the Prophet (may Allah’s peace and blessings be upon him) said: “Allahumma laka aslamtu, wa bika āmantu, wa ‘alayka tawakkaltu, wa ilayka anabtu, wa bika khāsamt. Allahumma inni a‘ūdhu bi‘izzatika la ilāha illa anta an tudillani. Anta al-hayyu alladhi la yamūtu, wal-jinnu wal-insu yamūtūn (O Allah, I surrender to You, I believe in You, I rely upon You, to you I repent, and with Your Help I argue. I seek refuge with Your Might, no deity is worthy of worship except You, that you do not let me go astray. You are The Ever-Living Who never dies, while the jinn and humans die).” [Narrated by Al-Bukhāri and Muslim]
وَهذَا لَفْظُ مُسْلِم، وَاخْتَصَرَهُ البُخَارِيُّ.
This is the wording of Muslim while Al-Bukhāri’s version is brief.
إليك أنَبْتَ: رجعت إلىٰ عبادتك والإقبال عَلىٰ ما يقرب منك.
To You I repent: means that I returned to worship You and do all that brings me closer to You.
بك خاصمت: حاججت أعداء الله مستعيناً بك، قاصداً وجهك.
And with Your Help I argue: it means that I seek Your help to argue against Your enemies for Your sake.
1) وجوب التوكل عَلىٰ الله تعالىٰ وحده؛ لأنه المتصف بصفات الكمال، فهو وحده الَّذي يعتمد عليه، ولا يعتمد عَلىٰ المخلوقين الفقراء من أيِّ وجه ؛ فإنّا جميعاً مفتقرون إلىٰ الله، بحاجة إلىٰ معونته سبحانه.
1) The obligation of relying on Allah Almighty alone because He possesses all the attributes of perfection. Upon Him alone one must rely, rather than relying on the needy creatures. All of us are in need of Allah and need His help.
2) التأسي بالنَّبيِّ صلى الله عليه وسلم في هذه الكلمات الجامعة، في الدعاء والنصح والدعوة؛ لأن أفضل الهدي هدي محمد صلى الله عليه وسلم .
2) We should follow the example of the Prophet (may Allah’s peace and blessings be upon him) in using those inclusive words in supplication, offering advice, and preaching, because the best guidance is that of Muhammad (may Allah’s peace and blessings be upon him).
3/76ــ الثَّالِثُ: عَنْ ابْنِ عَبَّاسٍ رضي الله عنهما أيْضاً قَالَ: {حَسۡبُنَا ٱللَّهُ وَنِعۡمَ ٱلۡوَكِيلُ}، قَالَهَا إِبْرَاهِيمُ صلى الله عليه وسلم حِينَ أُلْقِيَ فِي النَّارِ، وَقَالَها مُحَمَّدٌ صلى الله عليه وسلم حِينَ قَالُوا: {إِنَّ ٱلنَّاسَ قَدۡ جَمَعُواْ لَكُمۡ فَٱخۡشَوۡهُمۡ فَزَادَهُمۡ إِيمَٰنٗا وَقَالُواْ حَسۡبُنَا ٱللَّهُ وَنِعۡمَ ٱلۡوَكِيلُ}. رَوَاهُ البُخَارِيّ.
76//3 - Third: Ibn ‘Abbās (may Allah be pleased with him and his father) also said: {“Allah is Sufficient for us, and He is the best Protector.”} Abraham said it when he was thrown into the fire, and Muhammad (may Allah’s peace and blessings be upon him) said it when they said: {“Indeed, the people have gathered against you, so fear them.” But it only increased them in faith, and they said, “Allah is Sufficient for us, and He is the best Protector.”} [Narrated by Al-Bukhāri]
وَفِي رِوَايَة لَهُ عَن ابْنِ عَبَّاسٍ رضي الله عنهما قَالَ: «كَانَ آخِرَ قَوْلِ إِبْرَاهِيمَ صلى الله عليه وسلم حِينَ أُلْقِيَ فِي النّارِ: حَسْبِيَ الله وَنِعْمَ الْوَكِيلُ».
It another narration by Al-Bukhāri, Ibn ‘Abbās (may Allah be pleased with him and his father) said: “The last thing that Abraham (peace be upon him) said when he was thrown into the fire was: ‘Allah is Sufficient for me, and He is the best Protector.’”
1) التوكل عَلىٰ الله منهج لجميع الأنبياء ــ عليهم الصلاة والسلام ــ فليُتأسَّ بهم في الدعاء والتوكل عَلىٰ الله؛ لأنهم أشد الناس بلاءً.
2) Reliance on Allah is the way of all the prophets (peace be upon them). So, one should follow their example in supplication and reliance on Allah because they were the most afflicted of people.
2) فضل التوكل عَلىٰ الله تعالىٰ في الأمور الصعبة والنوائب.
2) It shows the excellence of relying on Allah Almighty during times of difficulty and adversity.
بعض الجاهلين الذين علقوا قلوبهم بغير الله تعالىٰ ــ في شدة المصائب والنوازل ــ يذهبون للاستنجاد بالمخلوقين، ودعاء غير الله _عز وجل_ في كشف هذه الأمور. وهذا ــ والله ــ هُوَ غاية الخذلان، وعندها ينطفئ الإيمان. فالحريص عَلىٰ بقاء الإيمان مضيئاً في قلبه، عليه أن يعلّق رجاءه بالله تعالىٰ، ويقطع رجاءه من الخلق.
Some ignorant people, who attached their hearts to other than Allah Almighty, go during times of adversity and affliction to seek the help of created beings and supplicate other than Allah to alleviate these adversities. By Allah, such action is the ultimate form of loss and failure, and it is at this point that faith is extinguished in their hearts. A person who is keen on preserving the light of faith shining in his heart must have hope in Allah Almighty, the Creator, and sever hope in creatures.
4/77 ــ الرَّابعُ: عَنْ أبي هُرَيْرَة رضي الله عنه عَنْ النَّبِيِّ صلى الله عليه وسلم قَالَ: «يَدْخُلُ الْجَنَّةَ أقْوَامٌ أفْئِدَتُهُمْ مِثْلُ أفْئِدَةِ الطَّيْر». رَوَاهُ مُسْلِم .
77/4 - Abu Hurayrah (may Allah be pleased with him) reported that the Prophet (may Allah’s peace and blessings be upon him) said: “Some people will enter Paradise who have hearts like the hearts of birds.” [Narrated by Muslim]
قِيلَ: مَعْنَاهُ مُتَوَكِّلونَ، وَقِيلَ: قُلُوبُهُمْ رَقِيقَةٌ .
This was interpreted to mean that they fully rely on Allah, or that their hearts are gentle.
1) التوكل عَلىٰ الله، ورِقَّة القلب، من أسباب دخول الجنة، والفوز بنعيمها.
1) Reliance on Allah and gentleness of the heart are causes to enter Paradise and enjoy its bliss.
2) بيان صفة أهل الجنة؛ كل صاحب قلب رقيق شفيق.
2) It shows the description of the people of Paradise; it is every person who has a gentle compassionate heart.
5/78 ــ الْخَامِسُ: عَنْ جَابِـرٍ رضي الله عنه أنّهُ غَزَا مَعَ النَّبِيِّ صلى الله عليه وسلم قِبَلَ نَجْدٍ، فَلَمَّا قَفَلَ رَسُولُ الله صلى الله عليه وسلم قَفَلَ مَعَهُمْ، فَأدْرَكَتْهُمُ الْقَائِلَةُ في وَادٍ كَثِيرِ الْعِضَاهِ، فَنَزَلَ رسولُ الله صلى الله عليه وسلم ، وَتَفَرَّقَ النَّاسُ يَسْتَظِلُّونَ بالشَّجَرِ، وَنَزَلَ رَسُولُ الله صلى الله عليه وسلم تَحْتَ سَمُرَةٍ، فَعَلَّقَ بِهَا سَيْفَه، ونِمْنَا نَوْمَةً، فَإِذَا رَسُولُ الله صلى الله عليه وسلم يَدْعُونَا، وَإِذَا عِنْدَهُ أعْرَابِيٌّ، فَقَالَ: «إنَّ هذَا اخْتَرَط عَلَيَّ سَيْفِي وَأنَا نَائِمٌ، فَاسْتَيْقَظْتُ وَهُوَ فِي يَدِهِ صَلْتاً، قَالَ: مَنْ يَمْنَعُكَ مِنِّي؟ قُلْتُ: اللهُ. ثَلاثاً» وَلَمْ يُعَاقِبْهُ وَجَلَسَ. مُتَّفَقٌ عَلَيْهِ.
78/5- Fifth: Jābir (may Allah be pleased with him) reported: I went on an expedition with the Prophet (may Allah’s peace and blessings be upon him) in the direction of Najd. When the Messenger of Allah (may Allah’s peace and blessings be upon him) returned, I also returned with him. Then, the time for the mid-day sleep came upon us while we were in a valley full of prickly shrubs. The Messenger of Allah (may Allah’s peace and blessings be upon him) dismounted and the people scattered around seeking shade under the trees. The Messenger of Allah (may Allah’s peace and blessings be upon him) hung his sword on the branch of a tree, and we all took a nap. All of a sudden, the Messenger of Allah (may Allah’s peace and blessings be upon him) called us, and lo! There was a Bedouin near him. He (may Allah’s peace and blessings be upon him) said: “This man brandished my sword over me while I was asleep. I woke up and saw it in his hand unsheathed. He said: ‘Who will protect you from me?’ I replied: ‘Allah,’ thrice.” He did not punish him and sat down. [Narrated by Al-Bukhāri and Muslim]
وَفِي رِوَايَةٍ: قَالَ جَابِرٌ: كُنَّا مَعَ رَسُولِ الله صلى الله عليه وسلم بِذَاتِ الرِّقَاعِ، فَإِذَا أتَيْنَا عَلَىٰ شَجَرَةٍ ظَلِيلَةٍ تَرَكْنَاهَا لِرَسُولِ الله صلى الله عليه وسلم ، فَجَاءَ رَجُلٌ مِنَ الْمُشْرِكينَ، وَسَيْفُ رَسُولِ الله صلى الله عليه وسلم مُعَلَّقٌ بالشَّجَرَةِ، فَاخْتَرَطَهُ، فَقَالَ: تخَافُنِي؟ قَالَ: لا، قَالَ: فَمَنْ يَمْنَعُكَ مِنِّي؟ قَالَ: اللهُ.
In another version: Jābir (may Allah be pleased with him) reported: “We were in the company of the Prophet (may Allah’s peace and blessings be upon him) during the Battle of Dhāt al-Riqā‘. We came across a shady tree and we left it for the Prophet (may Allah’s peace and blessings be upon him) to take rest under its shade. A man from the polytheists came while the Prophet’s sword was hanging on the tree. He unsheathed it and said (to the Prophet): ‘Are you afraid of me?’ The Prophet said: ‘No.’ He said: ‘Who can save you from me?’ The Prophet replied: ‘Allah.’”
وَفِي رِوَايَةِ أبِي بكْرٍ الإسمَاعيليّ في صحيحهِ قَالَ: مَنْ يَمْنَعُكَ مِنِّي ؟ قَالَ: اللهُ. قَالَ: فَسَقَطَ السَّيْفُ مِنْ يَدِهِ، فَأخَذَ رَسُولُ الله صلى الله عليه وسلم السَّيْفَ، فَقَالَ: مَنْ يَمْنَعُكَ مِنِّي ؟ فَقَالَ: كُنْ خَيْرَ آخِذٍ، فَقَالَ: تَشْهَدُ أنْ لا إله إِلَّا الله ، وَأنِّي رَسُولُ الله ؟ قَالَ: لا، وَلكِنِّي أُعَاهِدُكَ أنْ لا أُقَاتِلَكَ، وَلاَ أكُونَ مَعَ قَوْمٍ يُقَاتِلُونَكَ، فَخَلَّىٰ سَبِيلَهُ، فَأتَىٰ أصْحَابَهُ، فَقَالَ: جِئْتكُمْ مِنْ عِنْدِ خَيْرِ النَّاسِ.
In the version narrated by Abu Bakr al-Ismā‘īli in his Sahīh, the polytheist said: “Who will protect you from me?” The Messenger of Allah (may Allah’s peace and blessings be upon him) replied: “Allah.” As soon as he said this, the sword fell from his hand and the Messenger of Allah, catching the sword, asked him: “Who will protect you from me?” He said: “Please forgive me.” The Messenger of Allah said: “Do you bear witness that there is no god worthy of worship except Allah and that I am the Messenger of Allah?” He said: “No, but I promise you that I shall not fight against you, nor shall I be with a people who fight against you.” The Prophet (may Allah’s peace and blessings be upon him) let him go. The man then went back to his fellow tribesmen and said: “I have come to you from one who is the best of mankind.”
قَوْلُهُ: «قَفَلَ» أيْ: رَجَعَ. وَ«الْعِضَاهُ»: الشَّجَرُ الَّذي لَهُ شَوْكٌ. وَ «السَّمُرَةُ» بِفَتْحِ السِّينِ وَضَمِّ الميم: الشجرة من الطلح، وهي العظام من شجر العضاه. واخترط السيف:أي سلَّهُ. وهو في يده «صَلْتاً» أيْ: مَسْلُولاً، وَهُوَ بِفَتْحِ الصَّادِ وَضَمِّهَا.
-- ---- -- -- --
القائلة: وقت نوم الظهيرة.
--
1) أثر التوكل عَلىٰ الله تعالىٰ في الخلاص من الشدائد وتفريج الكرب.
1) It shows the consequences of relying on Allah Almighty in terms of salvation from adversities and alleviation of distress.
2) إظهارعفو النَّبيِّ صلى الله عليه وسلم وكرمِ خُلُقه وعدمِ انتقامه لنفسه، وبُعدِ نظره في الأمور، وحسنِ معالجته النفوسَ لجلبها إلىٰ الحق.فعلينا الاقتداء بسنته، والاهتداء بهديه، لأن أفضل الهدي هدي محمد صلى الله عليه وسلم: {لَّقَدۡ كَانَ لَكُمۡ فِي رَسُولِ ٱللَّهِ أُسۡوَةٌ حَسَنَةٞ}.
2) It manifests the forgiveness of the Prophet (may Allah’s peace and blessings be upon him), his generosity of spirit, not taking revenge for himself, his farsighted decision-making, and his adequate treatment of human souls to attract them to the truth. Accordingly, we must follow his Sunnah and guidance, because the best of guidance is that of Muhammad (may Allah’s peace and blessings be upon him): {Indeed, in the Messenger of Allah you have an excellent example}
6/79 ــ السَادِسُ: عَنْ عُمَرَ رضي الله عنه قَالَ: سَمِعْتُ رَسُولَ الله صلى الله عليه وسلم يقُولُ: «لَوْ أنَّكُمْ تتَوَكَّلُونَ عَلَىٰ الله حقَّ تَوَكُّلِهِ لَرَزَقَكُمْ كَمَا يَرْزُقُ الطَّيْرَ ، تَغْدُو خِمَاصاً وَتَرُوحُ بِطَاناً». رَوَاهُ التّرمَذيّ، وَقَالَ: حَدِيثٌ حَسَن.
79/6- Sixth: ‘Umar (may Allah be pleased with him) reported: I heard the Prophet (may Allah’s peace and blessings be upon him) say: “If only you relied on Allah the way you should, He would provide for you as He provides for birds; they set out hungry in the morning and return satiated in the evening.” [Narrated by Al-Tirmidhi, he classified it as Hasan (sound)]
مَعْنَاهُ: تَذْهَبُ أوَّلَ النَّهَارِ خِمَاصاً: أيْ: ضَامِرَةَ الْبُطُونِ مِنَ الْجُوعِ، وَتَرْجِعُ آخِرَ النَّهَارِ بِطَاناً: أيْ: مُمْتَلِئَةَ الْبُطُونِ.
It means that the birds start their day hungry with empty bellies and return full by the end of the day.
1) الأخذ بالأسباب والمشي في طلب الرزق، من صدق التوكل عَلىٰ الله تعالىٰ.
1) Pursuing the means to secure provision is indicative of one’s true reliance on Allah Almighty.
2) حقيقة التوكل معناه: اعتماد القلب، وتفويض الأمر بصدق ويقين، إليه سبحانه.
2) Genuine reliance on Allah Almighty is the dependence of the heart and sincere delegation of affairs to Allah Almighty with certitude.
7/80 ــ السَّابع: عَنْ أبِي عُمَارَةَ الْبَرَاءِ بن عَازِبٍ رضي الله عنهما قَالَ: قَالَ رَسُولُ الله صلى الله عليه وسلم : «يَا فُلاَن إِذَا أوَيْتَ إلَىٰ فِرَاشِكَ فَقُلْ: اللهم أسْلَمْتُ نَفْسِي إِلَيْكَ، وَوَجَّهْتُ وَجْهِي إلَيْكَ، وَفَوَّضْتُ أمْرِي إِلَيْكَ، وَألْجَأْتُ ظَهْرِي إِلَيْكَ، رَغْبَةً وَرَهْبَةً إِلَيْكَ، لا مَلْجَأ وَلاَ مَنْجَىٰ مِنْكَ إِلَّا إلَيْكَ، آمَنْتُ بِكِتَابِكَ الَّذِي أنْزَلْتَ، وَنَبِيِّكَ الَّذِي أرْسَلْتَ. فَإِنَّكَ إِنْ مِتَّ مِنْ لَيْلَتِكَ مِتَّ عَلَىٰ الْفِطْرَةِ، وَإِنْ أصْبَحْتَ أصَبْتَ خَيْراً». مُتَّفَقٌ عَلَيْهِ.
80/7 - Seventh: Abu ‘Umārah al-Barā’ ibn ‘Āzib (may Allah be pleased with him and his father) reported: The Messenger of Allah (may Allah’s peace and blessings be upon him) said: “O so-and-so, whenever you go to bed, say: ‘Allahumma aslamtu nafsi ilayk, wa wajjahtu wajhi ilayk, wa fawwadtu amri ilayk, wa alja’tu zahri ilayk, raghbatan wa rahbatan ilayka, la malja’a wa la manja minka illa ilayk, āmantu bikitābik al-ladhi anzalt, wa nabiyyik al-ladhi arsalt (O Allah, I have submitted myself to You, I have turned my face to You, I have entrusted my affairs to You, I have committed my back to You, expecting Your reward and fearing Your punishment. There is no refuge and no place of safety from You but with You. I believe in the Book You have revealed and in the Prophet You have sent). If you die that night, you would die upon the true religion; and if you are alive in the morning, you receive a good reward.” [Narrated by Al-Bukhāri and Muslim]
وَفِي رِوَايةٍ فِي الصَّحِيحَيْنِ عَنْ البَرَاءِ قَالَ: قَالَ لِي رَسُولُ الله صلى الله عليه وسلم : «إِذَا أتَيْتَ مَضْجَعَكَ فَتَوَضَّأْ وُضُوءكَ لِلصَّلاَةِ، ثُمَّ اضْطَجعْ عَلَىٰ شِقِّكَ الأيْمَنِ، وَقُلْ: وَذَكَرَ نَحْوَهُ، ثُمَّ قَالَ: وَاجْعَلْهُنَّ آخِرَ مَا تَقُولُ».
In another version also narrated by Al-Bukhāri and Muslim, Al-Barā’ (may Allah be pleased with him) reported: The Messenger of Allah (may Allah’s peace and blessings be upon him) said to me: “When you go to bed, perform ablution like the one you make for prayer, then lie on your right side and say: ‘[He said the aforementioned supplications]’ Then, he said: ‘Make them the last thing you say.’”
1) صفة أهل الإيمان أنهم يلجؤون إلىٰ الله تعالىٰ في جميع أحوالهم.
1) One of the traits of genuine believers is their resort to Allah Almighty in all their affairs.
2) تجديد العهد مع الله _عز وجل_ كل ليلة، وتوثيق معاني الإيمان قولاً وعملاً.
2) It guides to the renewal of one’s promise to Allah, Glorified and Exalted, every night, and to solidify faith in word and deed.
3) استحباب المبيت علىٰ طهارة، وأن تكون هذه الكلمات آخر ما يقوله الذاكر.
3) It is recommended to sleep while ritually pure and to say those words last before sleeping.
8/81 ــ الثَّامِنُ: عَنْ أبِي بكْرٍ الصِّدِّيق عَبدِ الله بْنِ عُثْمَان بْنِ عَامِرِ بْنِ عُمَرَ بْنِ كَعْب ابْنِ تَيْم بنِ مُرَّةَ بْنِ كَعْبِ بْنِ لُؤَيِّ بْنِ غَالِبٍ الْقُرَشِيِّ التَّيْمِيِّ رضي الله عنه ــ وَهُوَ وَأبُوهُ وَأُمُّهُ صَحَابَةٌ رضي الله عنهم ــ قَالَ: نَظَرْتُ إِلَىٰ أقْدَامِ الْمُشْرِكِينَ ونَحْنُ فِي الْغَارِ وَهُمْ عَلىٰ رُؤُوسِنَا، فَقُلْتُ: يَا رَسولَ الله لَوْ أنَّ أحَدَهُمْ نَظَرَ تَحْتَ قَدَمَيْهِ لأبْصَرَنَا، فَقَالَ: «مَا ظَنُّكَ يَا أبا بَكْرٍ باثْنَيْنِ اللهُ ثَالِثُهُمَا» . مُتَّفَقٌ عَلَيْه.
81/8- Eighth: Abu Bakr al-Siddīq ‘Abdullah ibn ‘Uthmān ibn ‘Āmir ibn ‘Umar ibn Ka‘b ibn Taym ibn Murrah ibn Ka‘b ibn Lu’ay ibn Ghālib al-Qurashi al-Taymi (may Allah be pleased with him, his father and his mother who were also Companions) reported: “When the Messenger of Allah (may Allah’s peace and blessings be upon him) and I were in the cave (of Thawr) and I saw the feet of the polytheists who were above us at the mouth of the cave (on the eve of the Emigration), I said: ‘O Messenger of Allah! If one of them were to look down below his feet, he would see us!’ He said: ‘O Abu Bakr, what do you think of two persons the third of whom is Allah?’” [Narrated by Al-Bukhāri and Muslim]
1) كمال توكل النَّبيِّ صلى الله عليه وسلم وقوة يقينه بالله _عز وجل_.
1) It shows the complete reliance of the Prophet (may Allah’s peace and blessings be upon him) on Allah Almighty and his absolute trust in Allah, Glorified and Exalted.
2) علىٰ العبد أن يربي نفسه عَلىٰ تمام التوكل عَلىٰ الله تعالىٰ، فهذا يورثه اليقين، الَّذي إِذَا خالط القلوب أصبحت لا تخاف ولا تخشىٰ إلَّا الله _عز وجل_، وتقول وتفعل الحق ولا تخشىٰ في الله لومة لائم.
2) One must train his self to completely rely on Allah Almighty, because this gives rise to certitude, which, once it enters the heart, it drives out fear from anyone but Allah, Glorified and Exalted, such that one says and does only what is right without fearing blame from anyone.
3) بيان فضيلة أبي بكر الصِّدِّيق رضي الله عنه؛ فهو أفضل الصحابة بعد النَّبيِّ صلى الله عليه وسلم ، حيث اختاره الله _عز وجل_ لصحبة نبيِّه صلى الله عليه وسلم ، وأثنىٰ عليه بآيات تُتلىٰ إلىٰ يوم القيامة.
3) It shows the merit of Abu Bakr al-Siddīq (may Allah be pleased with him) as he is the best of the Companions, second to the Prophet (may Allah’s peace and blessings be upon him). Allah, Glorified and Exalted, chose him for the company of His Prophet and eternalized his praise in Quranic verses to be recited until the Day of Judgment.
9/82 ــ التَّاسِعُ: عَنْ أُمِّ الْمُؤْمِنِينَ أُمِّ سَلَمَةَ، وَاسْمُهَا هِنْدُ بِنْتُ أبِي أُمَيَّةَ حُذَيْفَةَ الْمَخْزُومِيَّةُ رضي الله عنها، أنَّ النَّبِيَّ صلى الله عليه وسلم كَانَ إِذَا خَرَجَ مِنْ بَيْتِهِ قَالَ: «بِسْمِ الله، تَوَكَّلْتُ عَلَىٰ الله ، اللهم إنِّي أعُوذُ بِكَ أنْ أضِلَّ أوْ أُضَلَّ، أوْ أزِلَّ أوْ أُزَلَّ، أوْ أظْلِمَ أوْ أُظْلَمَ، أوْ أجْهَلَ أوْ يُجْهَلَ عَلَيَّ». حَديث صَحِيحٌ رَوَاهُ أبُو دَاوُد، وَالتِّرْمِذيُّ وَغَيْرهُمَا بِأسانِيدَ صَحِيحَة. قَالَ التِّرْمِذيّ: حَديثٌ حسنٌ صحيحٌ. وهَذَا لَفْظُ أبِي دَاوُد.
82/9- Ninth: The Mother of the Believers Umm Salamah Hind bint Abu Umayyah Huthayfah al-Makhzūmiyyahـ (may Allah be pleased with her) reported that whenever the Prophet (may Allah’s peace and blessings be upon him) left his house, he would say: “Bismillah, tawakkaltu ‘ala-Allah, Allahumma inni a‘ūdhu bika an adilla aw udal, aw azilla aw uzal, aw azhlima aw uzhlam, aw ajhala aw yujhala ‘alayy (In the name of Allah, I rely on Allah. O Allah, I seek refuge with You lest I should go astray or cause someone to go astray, slip or cause someone to slip, do injustice or have injustice done against me, or act foolishly or be treated foolishly).” [Classified as Sahīh (authentic); narrated by Abu Dāwūd, Al-Tirmidhi, and others, with authentic Isnād] Al-Tirmidhi classified it as Hasan Sahīh (sound and authentic). This is the wording of Abu Dāwūd.
10/83 ــ الْعَاشِرُ: عَنْ أنسٍ رضي الله عنه قَالَ: قَالَ رَسُولُ الله صلى الله عليه وسلم : «مَنْ قَالَ ــ يَعْنِي إِذَا خَرَجَ مِنْ بَيْتِهِ ــ: بِسْمِ الله، تَوَكَّلْتُ عَلَىٰ الله ، وَلاَ حَوْلَ وَلاَ قُوَّةَ إِلَّا بِالله، يقَالُ لَهُ: هُدِيتَ وَكُفِيتَ وَوُقِيتَ، وَتَنحَّىٰ عَنْهُ الشَّيْطَانُ». رَوَاهُ أبُو دَاوُدَ وَالتّرمِذيّ والنّسائي وغَيْرهم. وَقَالَ التِّرْمِذي: حديث حَسنٌ، زاد أبُو دَاوُدَ: «فَيَقُول: ــ يَعْنِي الشَّيْطَانَ لِشَيْطَانٍ آخَرَ ــ: كَيْفَ لَكَ بِرَجُلٍ قَدْ هُدِيَ وَكُفِيَ وَوُقِيَ؟».
83/10 - Tenth: Anas (may Allah be pleased with him) reported that the Prophet (may Allah’s peace and blessings be upon him) said: “Whoever says – i.e. when leaving his house – ‘Bismillah, tawakkaltu ‘ala-Allah, wa la hawla wa la quwwata illa billah’ (In the name of Allah; I rely on Allah; there is no might and no power save in Allah), it will be said to him: ‘You are guided, sufficed, and protected’, and the devil will move out of his way.” [Narrated by Abu Dāwūd, Al-Tirmidhi, Al-Nasā’i, and others] Al-Tirmidhi classified it as Hasan (sound). The narration by Abu Dāwūd has the following addition: “So one devil will say to another: ‘How can you deal with a man who has been guided, sufficed, and protected?’”
أَضِل: أكون سبباً في انحراف غيري عن الصراط المستقيم.
--
أضَل: أنحرف عَنِ الطريق المستقيم.
--
أَزِل: الزلل هو الخطأ.
Slip here means error.
أجهل: آتي بالسفه.
--
يُجهل علي: يسفه علي أحدٌ.
--
وقيت: حُفظت.
--
1) دوام التوكل عَلىٰ الله تعالىٰ، والاعتصام به، ودعائه جلب المنافع، ودفع المضار.
1) It instructs consistent reliance on Allah Almighty, seeking protection in Him, and supplicating him to bring benefit and fend off harm.
2) عَلىٰ العبد أن يحصِّن نفسه بالأذكار الشرعية، التي علمنا إياها رسول الله صلى الله عليه وسلم ، ويتجنّب الأذكار التي أحدثها الناس، ففي اتباع المأثور الخير والبركة.
2) The individual should fortify himself with the authentic Dhikr (remembrance of Allah) taught to us by the Messenger of Allah (may Allah’s peace and blessings be upon him) and aoivd Dhikr innovated by people, because blessings and goodness come about only through following what is reported from the Prophet (may Allah’s peace and blessings be upon him).
لا يمكن للعبد أن يوظف الأذكار النبوية إلا إذا علمها. فالعلم قبل القول والعمل، فعلينا أن نتعلم ما أَنزل إلينا ربُّنَا من الشرع المنزل، ونفرح ونستغني به، ونهجر ما وَرِثْناه من الأذكار المُحدَثة وهي الشرع المبدل.
The individual cannot properly employ the reported Prophetic Dhikr unless he knows it, for knowledge precedes words and deeds. We must learn what our Lord sent us in the revelation so that we rejoice in it and dispense with it, and desert what we inherited of innovated Dhikr.
{ٱتَّبِعُواْ مَآ أُنزِلَ إِلَيۡكُم مِّن رَّبِّكُمۡ وَلَا تَتَّبِعُواْ مِن دُونِهِۦٓ أَوۡلِيَآءَۗ قَلِيلٗا مَّا تَذَكَّرُونَ} [الأعراف: 3].
{Follow [O mankind] what has been sent down to you from your Lord, and do not follow any guardians besides Him. Little it is that you take heed!} [Al-‘Arāf: 3]
11/84 ــ وَعَنْ أنَسٍ رضي الله عنه قَالَ: كَانَ أخَوَانِ عَلَىٰ عَهْدِ النَّبِيِّ صلى الله عليه وسلم ، وَكَانَ أحَدُهُمَا يَأْتِي النَّبِيَّ صلى الله عليه وسلم ، والآخَرُ يَحْتَرِفُ، فَشَكَا الْمُحْتَرِفُ أخَاهُ للنَّبِيِّ صلى الله عليه وسلم ، فَقالَ: «لَعَلَّكَ تُرْزَقُ بِهِ». رَوَاهُ التِّرْمِذيّ بإسْنَادٍ صحِيح علىٰ شرطِ مُسْلِمٍ.
84/11- Anas (may Allah be pleased with him) reported: “There were two brothers during the time of the Prophet (may Allah’s peace and blessings be upon him). One of them used to come to the Prophet (may Allah’s peace and blessings be upon him) and the other used to work to earn a living. Once, the working brother complained to the Prophet (may Allah’s peace and blessings be upon him) about his brother. Thereupon, he said: “Perhaps you are granted sustenance because of him.’” [Narrated by Al-Tirmidhi with an authentic Isnād that meets the criteria set by Muslim]
«يَحْتَرِفُ»: يَكْتَسِبُ وَيَتَسَبَّبُ.
--
1) الترغيب في مساعدة أهل العلم وطلابه.
1) It encourages providing aid to scholars and knowledge seekers.
2) الإنفاق عَلىٰ طلبة العلم من مفاتيح الرزق.
2) It shows that providing for the knowledge seekers is one of the keys to sustenance.
3) الحث عَلىٰ إعانة طائفة في المجتمع لطلب العلم والتفقه في الدين.
3) It urges supporting a group of the community to seek knowledge and learn the religion thoroughly.