Islamic Knowledge – Islam, Sunnah, Salafiyyah
Tawakkul:
https://abdurrahman.org/category/islam/tawakkul-reliance/
[Shaykh ‘Abdurrazzāq al Badr حفظه الله]
https://abdurrahman.org/tag/shaykh-abdur-razzaaq-ibn-abdul-muhsin/
Subscribe to our Youtube channel for regular updates:
https://www.youtube.com/c/AbdurRahmanMeda?sub_confirmation=1
(Part No. 4; Page No. 17)
4- Observing causes does not contradict Tawakkul
Q: The questioner asks: “I recite many Ayahs (Qur’anic verses) that talk about Tawakkul (putting one’s trust in Allah). How can we observe Tawakkul in our life? I hope you will give me examples of that.”
A: Tawakkul is one of the duties of the believers. Allah (Glorified be He) says: (and put your trust in Allah if you are believers indeed.) , (And whosoever puts his trust in Allah, then He will suffice him.) and, (and in Allah (Alone) let those who trust, put their trust.)
Tawakkul is one of the acts of worships and obligations upon Muslims. It means entrusting all affairs with Allah (may he be Exalted) and depending upon Him in everything. It also means putting one’s trust in Allah along with observing the causes. One should believe that Allah is the Causer of causes and the Disposer of all affairs and that everything rests in Allah’s Hands (Glorified and Exalted be He). One should also believe that no one can hinder what Allah gives and no one can give what Allah hinders and that Allah is the benefit Giver and the harm Inflicting, and the Supreme Giver and the Preventer. But, at the same time, one should follow legal causes that can bring him benefit by eating when he is hungry, drinking when he is thirst, marrying, earning lawful provision through selling and buying and other things. One should not neglect observing causes and put his trust in Allah along with believing that nothing happens to him except what is predestined by Allah (Exalted be He) and that he will not succeed without Allah’s support and help. Therefore, one should observe causes and put his trust in Allah and rely upon Him alone.
(Part No. 4; Page No. 18)
One should treat the patient while putting his trust in Allah as He is the One Who brings cure. You should follow the causes by seeing a physician, carrying out his instructions, having medicine, Cauterization, dietary or the like. You should sell and buy while putting trust in Allah and believing that nothing will occur except what Allah predestines for you. You can rent your estates in order to receive their due revenues, irrigate your farm, give your animals to drink and eat in order to gain their benefits while depending upon Allah in all these things. This means that one should observe the causes in everything while putting his trust in Allah and believing that He is the Causer of causes, Disposer of all affairs, benefit Giver, harm Inflicting, the Supreme Giver and the Preventer. One should only observe the causes that are ordained for him. You travel for performing Hajj (Pilgrimage), Umrah (Lesser Pilgrimage) or for trading while observing causes and believing that Allah is the Causer of causes and He is the Only One Who can make you reach your destination, support you in performing rites of Hajj and help you to achieve your goals in trade, return from your journey, and so on.
Source: English Translations of Collection of “Noor ala Al-Darb” Programs, Volume 4. By: Sheikh `Abdul `Aziz Bin `Abdullah ibn `AbdulRahman ibn Bazz (May Allah forgive and reward al-Firdouse to him and his parents). He was The Mufti of Kingdom of Saudi Arabia, Chairman of the Council of Senior Scholars, and Chairman of Department of Scholarly Research and Ifta’.
This English Translations are collected from alifta.com , Portal of the General Presidency
Sharh-ul-Usool-ith-Thalaathah : Lesson 23 Part A
Shaykh Saalih al-Fawzan | Dawud Burbank [Audio|English]
at-Tawakkul (Trust and Reliance) and its Proof
Imaam Muhammad ibn ‘Abdul-Wahhaab (rahimahullaah) said:
And the proof for at-Tawakkul (trust and reliance) is His saying, He the Most High:
And place your reliance and trust in Allaah if you are true believers [5:23]
And His saying:
And whoever places his trust and reliance in Allaah, then He will suffice him [65:3] 17
[17]: Shaykh Saalih al-Fawzan’s Explanation:
at-Tawakkul is to entrust your affairs and to place reliance in Allaah the Perfect and Most High, and to entrust affairs to Him, He the Perfect and Most High – this is at-Tawakkul (trust and reliance). And it is from the greatest of the types of worship, and therefore He said:
And place your reliance and trust in Allaah if you are true believers [5:23]
The preposition and the word with it are put before the governing word, to indicate restriction.
And upon Allaah place your reliance and trust …
Meaning upon Him and not upon anyone else besides Him, then He said:
… if you are people of eemaan [5:23]
So He made it a condition of eemaan to have trust and reliance upon Allaah the Perfect and Most High. And this shows that whoever does not place his trust and reliance upon Allaah, then he is not a believer. So therefore at-Tawakkul (trust and reliance) is a tremendous act of worship. So therefore the believer always places his trust and reliance upon Allaah and depends upon Allaah the Mighty and Majestic.
And Allaah, from His Names is Al-Wakeel (the Trustworthy Disposer of Affairs) meaning: the One to Whom the affairs of His servants are entrusted, He the Perfect and Most High. So at-Tawakkul (placing trust and reliance) cannot be except upon Allaah, and it is not permissible to say, “I place my reliance in so-and-so”, because at-Tawakkul (trust and reliance) is worship, and worship cannot be except for Allaah.
As for when you delegate someone from the creation to carry something out for you, then this is not called tawakkul (trusting in them), it is called tawkeel (entrusting), and al-wikaalah (authorising or entrusting), this is something well-known, that you entrust and authorise someone to carry out some need for you. And the Prophet sallallaahu ‘alaihi wa sallam, he delegated some people to deputise for him in carrying out certain duties. So at-tawkeel (entrusting or delegating) is something other than at-Tawakkul (having trust and reliance). So at-Tawakkul is worship, and it cannot be except for Allaah, and it is not permissible for you to say, “I placed my trust and reliance in so-and-so”. Rather you should say, “I have entrusted someone with something”. And along with this, you entrust and authorize someone, but you do not place your trust and reliance in him, rather you place your trust and reliance in Allaah, the Perfect and Most High. So notice the difference between the two matters and at-Tawakkul and at-tawkeel.
And from the characteristics of the believers is that which Allaah the Most High mentioned with His saying:
That the believers are only those who when Allaah is mentioned, their hearts tremble and when His Signs are recited to them it increases them in eemaan, and they place their trust and reliance upon their Lord. [8:2]
These are from the attributes of the believers, so therefore trust and reliance is a tremendous act of worship, it cannot be except for Allaah the Mighty and Majestic, because He is al-Qaadir (the One Fully Able to do everything), and He is al-Maalik (the Owner) of everything, and He is fully able to bring about for you whatever you desire. As for the created being, then he might not be able to bring about something for you that you desire, so you may entrust him with carrying something out. However trust and reliance is to be upon Allaah with regard to attainment of that thing.
Then you should know that at-Tawakkul (trust and reliance) does not negate and contradict using the means to an end. So the Muslim gathers between having reliance and trust in Allaah and utilizing the means, and there is no contradiction between them. So you carry out the means which you have been commanded to do. However you do not place your trust and reliance upon the means, rather you place your trust and reliance upon Allaah. You, you plant the seeds for crops in the earth – this is a means. However, you do nor place reliance upon the planting and your own action, rather you have reliance upon Allaah with regard to the growth of this plant, and with regard to its producing fruit and with regard to its being kept safe, and with regard to its being good and suitable, and therefore He says:
Do you see the seed which you sow? Do you make it grow or are We the One Who causes it to grow? [56:63-64]
So the One Who causes it to grow in reality, He is Allaah, but as for you, then you have just carried out the means only. It may produce this plant and grow or it may not produce it. And if it grows, it may be good and fitting, and it may not be good. It may be struck by some calamity, and will pass away.
—
Sharh-ul-Usool-ith-Thalaathah. Explanation of the Three Fundamental Principles of Imaam Muhammad ibn ‘Abdil-Wahhaab by Shaykh Saalih ibn Fowzaan al-Fowzaan hafizahullaah. Translated by Daawood Burbank, rahimahullaah
Posted with kind permission from Dawud Burbank rahimahullaah
—
Listen to the Full Audio Series:
Sharh Usool-ith-Thalaathah – Shaykh Fawzan | Dawud Burbank
Book Study Resources – Three Fundamental Principles
Related Links:
Some people would go on the pilgrimage (Hajj) with Muslims and not bring any provisions or supplies with them. They would do this claiming that they were putting their trust in Allaah and that they would be provided for without them having to bring provisions along with them. So Allaah said: “And take provision with you for the journey, but indeed the best provision is Taqwaa (righteousness)” [Surah Al-Baqarah: 197], ordering them to take provisions.
Provisions are of two types: The Provision of this world and the provision of the Hereafter.
The provision of the worldly life comes in the form of food, drink, clothes, and all of the other things that a person needs when he travels.
As for the provision for the journey in the Hereafter, then it is Taqwaa. Allaah says: “But indeed the best provision is Taqwaa.” [Surah Al-Baqarah: 197]
So take provisions for your worldly life and take provisions for your Hereafter. Take provisions for your worldly life with food, drink and the necessary supplies for traveling so that you will not need to depend on others. And take provisions for your Hereafter with Taqwaa, which can be defined as implementing Allaah’s commandments while abandoning His prohibitions.
So what is meant by Taqwaa is taking a wiqaayah, or a defense that protects you from Allaah’s punishment and anger, and protects you from the Fire. Such a defense can only be achieved by performing righteous actions. And with the Taqwaa of Allaah you will be able to save yourself from the Hellfire, as Allaah says: “Then We shall save those who used to fear Allaah and were dutiful to Him. And We shall leave the wrongdoers therein (humbled) to their knees (in Hell).” [Surah Maryam: 72]
So therefore, nothing grants salvation except for righteous deeds. Faith in Allaah and righteous deeds are the provisions of the Hereafter, and they are a protection from His anger, His fire and His punishment. The servant is commanded to seek after the requirements of his religious and worldly affairs. He is obligated to seek after the requirements of his affairs of this life and the next. He is obligated to put his trust in Allaah and to implement the means. So there must be a combination of this and that.
No one should understand the meaning of relying upon Allaah to be: Abandoning the require means. This is wrong. Nor should anyone understand that implementing the means suffices over putting one’s trust in Allaah. Rather, both – (1) relying upon Allaah and (2) implementing the required means – must be present.
Source : Excerpted from the following excellent Article :
Relying on Allaah and Abiding by the Means : Shaykh Saalih Al-Fawzaan
Haqeeqat-ut-Tawakkul (pg. 15-25). Al-Ibaanah.com
–
Posted from Audio Series:
The Concise Admonition – Shaikal-Islam Ibn Taymiyah rahimahullaah
Tawakkal alallaah (having trust in Allaah) : If you placed your trust in Allaah, a true trust in Allaah, Allaah would have provided for you like the bird who goes out in the morning hungry and returns in the evening full. Having trust in Allaah, not on oneself, not on the pocket, not on the job, not on the friend, not on the merchant, not on the car or the store you might own. That is just a means that you work with, however it is obligatory for your heart to be dependant on Allaah.
The fourth door is : Tawakkal alallaah (having trust in Allaah) : The Prophet said, (as recorded in Tirmidhi & Ahmad) ‘If you placed your trust in Allaah, a true trusting in Allaah, Allaah would provide for you just like he provides for the birds. It goes out in the morning hungry and returns in the evening full.’
At-tawakkal alallaah – ‘having trust in alAllaah, not on oneself, not on the pocket, not on the bag, not on the job or employment, not on the friend, not on the merchant, not on the farm, not on the car or the store you might own. That is just a means that you work. It is nothing more than a means. However it is obligatory for your heart to be dependant on Allaah and to trust in Allaah.
He alahis-salaatu wassalaam, you have heard him say : If you put your trust in Allaah, a true trusting in Allaah, He would have sustained or provided for you as He provides for the birds. That is the rizq or the sustenance of the bird is easy. i.e the sustenance of the bird is very easy. It goes out in the morning hungry and returns in the evening satisfied with their bellies filled not with difficulty. It gets its rights with ease and then returns and birds are of many types. Take notice. Some of those birds are those that are big and don’t eat except meat. And Allaah azzawajal gives it meat. And every bird takes what Allaah has decreed for it. And no one enumerates it except Allaah and the amount that no one can enumerate except Allaah and their sustenance is due upon Allaah. i.e He will sustain it. And He mentions the ayah :
‘And so many a moving creature carries not its own provision. Allaah provides for it and for you.’
‘And there is no moving creature is there on earth but its provision is due from Allaah and He knows its dwelling and its deposit i.e in the uterus or in the grave. All is in a clear Book.’
He is talking about the ‘Lawh al Mahfudh’ — the Book of Decree which is with Allaah.
‘ We have not created the Jinn and the mankind except that they should worship Me. I do not want from them sustenance nor do I want them to feed Me. Verily Allaah is the One that provides. He is the Owner of Power and Strong.’
‘In the sky is your sustenance and what you are promised and by the Lord of the sky or the Heavens and the earth, verily it is the truth just like it is the truth that you can speak. Verily it is the truth that Allaah is Ar-Razzaak and your rizk is with Allaah and it is written for you and that is coming to you and there is no doubt about it.’
And the Sheikh reiterates :
Verily by the Lord of the Heavens and the earth, it is true, just like it is true that you can speak. However where is the Eemaan in the Book and the Sunnah these days? Where is the one who wholeheartedly believes in the word of Allaah and the words of the Rasool alaisalaathu wassalaam and who is aware and feels the power of Eemaan and the power of tawakkal alallaah? And Tawakkal alallaah does not mean that you don’t work with the means. No, you carry out the means. However, you don’t depend totally on the means. You carry out the means. However you depend upon the ‘Musabbibul Asbaab’ – the One that makes the means and actually from above. He is Allaah. Look at the bird – it carries out the means; it went out hungry and returns satisfied. So it carried out the means. It flew and moved from tree to tree, and from place to place with comfort and received its sustenance and then it returns. So you also carry out the means in a way that is best without torment, without toil and adverse hardship and that is the way that is best. No more than a means. For example the cure for a disease – a mere means. A man is sick and they say he is tired and sick. Give him some black seed or a little honey or give him some pure milk to drink. Someone has an acidic stomach – so pure milk is good for his stomach. A small thing in a way that is good. And Allaah healed him.
A mere means that they used to do in the past. Someone got sick in the times of the Salaf and their medicine was very simple – maybe with 5 Riyals or 6 Riyals. Not like now where a man may have to sell his house, his property and his car and sell and sell and sell .. so that he can go around and get treatment, go abroad and get treatment and if he had taqwa of Allaah azzawajal he would have got cured with 5 Riyals easily. However, when they opposed look at the punishment? And they didn’t depend upon Allaah, they depended upon the pocket, upon their money, upon his pocket, upon his money, and leaned on himself and didn’t lean on Allaah and in turn Allaah entrusted them to their own selves. My slave did not trust in Me and depended on himself so Allaah entrusted him to himself. So he sells what he owns and he returns sick – the same way he went. Sometimes even more sick and he dies there. And they comes with him dead, wrapped up.
There has to be tawakkal alallaah along with carrying out the legislated means. The salaf there used to be from them who used to sell oil and this is present in the biographies of the narrators of Hadeeth – so and so, the son of so and so As-Zayyaath. Meaning he sells zaith – olive oil and such. He spends on himself and his immediate and extended family. So and so, the son of so and so as-Sammaam – he sells saman which is called ghee (a butter material from cattle) and he spends on himself and his family. So and so, the son of so and so al- Assaal – he sells honey. So and so, the son of so and so is al-Hannar – he sells wheat; and they depend on Allaah. Right now you’ll find in most stores and supermarkets – in some of them you will find a thousand type of products as if he wants to put the whole dunya into his pocket.
From : Means of Sustenance : Shaykh Muhammad Ibn ‘Abdul-Wahhaab al-Wassaabee
May Allaah reward the sister who Transcribed from the Audio
Devil has deceived some who claim to have tawakkul. They left their homes without food thinking that this was tawakkul. They are severely wrong.
A man told Imam Ahmad Ibn Hanbal(radhi Allaahu ‘anhu) : I intend to travel to Makkah without food, relying on Allah. At this Imam Ahmad said: Then you should travel alone without company. The man responded: No, I have to travel with company, so Ahmad responded: So you are going to base your tawakkul on the food that others have brought with them!
Source : Devils Deception – Ibn al Jawzi, English Publication
“Take what you wish from the Qur’aan for whatever you wish.”
AUTHOR: Imaam Muhammad Naasir-ud-Deen Al-Albaanee
SOURCE: His treatise: “Kayfa Yajibu ‘alaynaa an Nufassir al-Qur’aan”
PRODUCED BY: Al-Ibaanah.com
[1] Question: Noble Shaikh, I read a hadeeth in a small book, which states: “Take what you wish from the Qur’aan for whatever you wish (i.e. need).” Is this hadeeth authentic? Please benefit us, may Allaah reward you.
[1] Answer: This hadeeth: “Take what you wish from the Qur’aan for whatever you wish (i.e. need)” is a hadeeth that has become famous amongst some tongues. But unfortunately, it is one of those hadeeths that have no basis in the Sunnah. So because of this, it is not permissible to report it or ascribe it to the Prophet صلى الله عليه وسلم.
Furthermore, this vast and comprehensive understanding (found in the hadeeth) is not valid and not established at all in the Legislation of Islaam: “Take what you wish from the Qur’aan for whatever you wish.” So for example, (this hadeeth indicates that) I can just sit at home and not go out to work in my job or occupation, instead seeking sustenance from my Lord – that He send it down to me from the sky – since I am taking what I wish from the Qur’aan! Who says such a thing!!!
Therefore, this is a false statement. Perhaps it is a narration that was fabricated by those lazy Sufis who are accustomed to sitting and residing in those places they call ribaataat (hospices). They gather in these areas and sit there awaiting Allaah’s sustenance from those people who bring it to them. This is in spite of them knowing that this is not from the nature of a Muslim since the Prophet صلى الله عليه وسلم nurtured everyone to have high aspirations and to be dignified, as he صلى الله عليه وسلم said: “The upper hand is better than the lower hand. The upper hand is the one that gives and the lower hand is the one that asks (i.e. begs).” [2]
Concerning this topic, I was amazed by a story I once read regarding one of these ascetics and Sufis, but I will not prolong it since their tales are many and bizarre:
They claim that one of them went out one time traveling throughout the land without any provisions. So it got to the point that he was about to die from hunger when a village appeared to him from afar, so he walked to it. This was on a Friday. According to his perception, he had gone out while putting all of his reliance upon Allaah. So in order not to invalidate this so called “reliance”, according to his view, he didn’t make himself visible to the gathering of people in the masjid. Rather, he hid himself under the mimbar (pulpit) so that no one would notice him. But he kept telling himself that perhaps someone would detect him. In the meantime, the speaker (khateeb) delivered his sermon and this man failed to pray along with the congregation! After, the Imaam finished giving his sermon and praying, the people began exiting the doors of the masjid in groups and individually. This was such that the man felt that the masjid would soon be empty, at which point the doors would be locked and he would remain alone in the masjid without any food or drink.
So he had no choice but to make some sounds like that of one clearing his throat in order to let those present known that he was there. Some people realized someone was there so they went and found a man that looked like he had nearly transformed to just bones due to hunger and thirst. The people took hold of him and rushed to assist him.
They asked him: “Who are you, sir?”
He replied: “I am a zaahid (ascetic), one who puts his reliance in Allaah.”They said: “How can you say ‘I am one who puts his reliance in Allaah’ when you almost died. If you had truly put your reliance in Allaah, you would not have asked (for help), nor would you have alerted the people to your presence by clearing your throat. And as a result you would have died due to your sin!”
This is an example of the extent that can be reached due to the likes of this hadeeth: “Take what you wish from the Qur’aan for whatever you wish (i.e. need).”
To summarize: This hadeeth has no basis to it.
Footnotes:
[1] Silsilat-ul-Ahaadeeth ad-Da’eefah (557)
[2] Saheeh Al-Bukhaaree (1429) and the wording is from him and Saheeh Muslim (1033)
Allah, the Exalted, says:
“And when the believers saw Al-Ahzab (the Confederates), they said: ‘This is what Allah and His Messenger (Muhammad (sallallaahu alayhi wa sallam)) had promised us, and Allah and His Messenger (Muhammad (sallallaahu alayhi wa sallam)) had spoken the truth, and it only added to their Faith and to their submissiveness (to Allah)”. (33:22)
“Those (i.e., believers) unto whom the people (hypocrites) said, `Verily, the people (pagans) have gathered against you (a great army), therefore, fear them.’ But it (only) increased them in Faith, and they said: `Allah (Alone) is Sufficient for us, and He is the Best Disposer of affairs (for us)’. So they returned with grace and bounty from Allah. No harm touched them; and they followed the good Pleasure of Allah. And Allah is the Owner of great bounty”. (3:173,174)
“And put your trust (O Muhammad (sallallaahu alayhi wa sallam)) in the Ever Living One Who dies not.” (25:58)
“And in Allah (Alone) let the believers, put their trust.” (14:11)
“… Then when you have taken a decision, put your trust in Allah…” (3:159)
“And whosoever puts his trust in Allah, then He will suffice him”. (65:3)
“The believers are only those who, when Allah is mentioned, feel a fear in their hearts; and when His Verses (this Qur’an) are recited unto them, they (i.e., the Verses) increase their Faith; and they put their trust in their Rubb (Alone).” (8:2)
74. Ibn `Abbas (May Allah be pleased with them) reported: Messenger of Allah (sallallaahu alayhi wa sallam) said, “I was shown the past nations. I saw a Prophet who had a very small group (less than ten in total) with him, another Prophet who was accompanied by only one or two men and some did not have even one. Suddenly I was shown a huge crowd and I thought that they were my Ummah, but I was told: ‘This is Musa (Moses) and his people, but look towards the other side.’ I looked and beheld a great assemblage. I was told: ‘These are your people and amongst them there are seventy thousand who shall enter Jannah without being taken to account or torment”. Then the Prophet (sallallaahu alayhi wa sallam) stood up and went into his apartment, and the Companions began to guess who may be those people who would enter Jannah without any accounting or torment. Some said: “Probably, they are the ones who kept company with Messenger of Allah (sallallaahu alayhi wa sallam)”. Others said: “Probably, they are the ones who have been born as Muslims and have never associated anyone with Allah in worship”. Then Messenger of Allah (sallallaahu alayhi wa sallam) came out and asked, “What are you discussing?” So they told him. He then said, “They are those who do not make Ruqyah (blowing over themselves after reciting the Qur’an or some prayers and supplications the Prophet (sallallaahu alayhi wa sallam) used to say) nor seek it, nor perceive omens (i.e., they are not pessimistic) but keep trust in their Rubb (Allah).” On this ‘Ukashah bin Mihsan stood up and asked: “Pray to Allah to make me one of them.” The Prophet (sallallaahu alayhi wa sallam) said, “You are one of them.” Then another man stood up and asked the same thing. The Prophet (sallallaahu alayhi wa sallam) answered, “‘Ukashah has surpassed you”.
[Al-Bukhari and Mulsim].
75. Ibn `Abbas (May Allah be pleased with them) reported that the Messenger of Allah (sallallaahu alayhi wa sallam) used to supplicate: “O Allah! To You I have submitted, and in You do I believe, and in You I put my trust, to You do I turn, and for You I argued. O Allah, I seek refuge with You through Your Power; there is none worthy of worship except You Alone; that You safeguard me against going astray. You are the Ever Living, the One Who sustains and protects all that exists; the One Who never dies, whereas human beings and jinn will all die”.
[Al-Bukhari and Muslim].
76. Ibn `Abbas (May Allah be pleased with them) said: When (Prophet) Ibrahim (Abraham) was thrown into the fire, he said: “Allah (Alone) is sufficient for us, and, He is the Best Disposer of affairs.” So did Messenger of Allah Muhammad (sallallaahu alayhi wa sallam) when he was told: “A great army of the pagans had gathered against him, so fear them”. But this (warning) only increased him and the Muslims in Faith and they said: “Allah (Alone) is sufficient for us, and He is the Best Disposer of affairs (for us)“.
[Al-Bukhari].
77. Abu Hurairah (May Allah be pleased with him) reported: The Prophet (sallallaahu alayhi wa sallam) said, “A group of people (both men and women) whose hearts will be like the hearts of birds, will enter Jannah”.
[Muslim].
It has been interpreted that such people are those who put their trust in Allah; another interpretation is that these people are tender-hearted.
78. Jabir (May Allah be pleased with him) reported: I went in an expedition along with the Prophet (sallallaahu alayhi wa sallam) in the direction of Najd. When Messenger of Allah (sallallaahu alayhi wa sallam) returned, I also returned with him. Then the mid-day sleep overtook us in a valley full of prickly shrubs. Messenger of Allah (sallallaahu alayhi wa sallam) got down and the people scattered around seeking shade under the trees. Messenger of Allah (sallallaahu alayhi wa sallam) hang up his sword on the branch of a tree. We were enjoying a sleep when Messenger of Allah (sallallaahu alayhi wa sallam) called us, and lo! There was a desert Arab bedouin near him. He (sallallaahu alayhi wa sallam) said, “This man brandished my sword over me while I was asleep. I woke up and saw it in his hand unsheathed. He asked: `Who will protect you from me?’ I replied: ‘Allah’ – thrice”. He did not punish him and sat down.
[Al-Bukhari and Muslim].
In another narration, Jabir (May Allah be pleased with him) said: We accompanied Messenger of Allah (sallallaahu alayhi wa sallam) in the campaign of Dhat-ur-Riqa`. We left Messenger of Allah (sallallaahu alayhi wa sallam) to take rest under a shady tree. One of the polytheists came to him. The sword of Messenger of Allah (sallallaahu alayhi wa sallam) was hanging on a tree. He drew it and said: “Are you afraid of me?” Messenger of Allah (sallallaahu alayhi wa sallam) said, “No”. Then he said: “Who will then protect you from me?” Messenger of Allah (sallallaahu alayhi wa sallam) replied, “Allah”.
And in a narration of Abu Bakr Al-Isma`ili, the polytheist asked: “Who will protect you from me?” Messenger of Allah (sallallaahu alayhi wa sallam) replied, “Allah.” As soon as he said this, the sword fell down from his hand and Messenger of Allah (sallallaahu alayhi wa sallam) catching the sword, asked him, “Who will protect you from me.” He said, “Please forgive me.” Messenger of Allah (sallallaahu alayhi wa sallam) said, “On condition you testify that there is none worthy of worship but Allah and that I am His Messenger.” He said, “No, but I promise you that I shall not fight against you, nor shall I be with those who fight with you”. The Prophet (sallallaahu alayhi wa sallam) let him go. He then went back to his companions and said: “I have come to you from one of the best of mankind“.
79. `Umar (May Allah be pleased with him) said: I heard Messenger of Allah (sallallaahu alayhi wa sallam) saying: “If you all depend on Allah with due reliance, He would certainly give you provision as He gives it to birds who go forth hungry in the morning and return with full belly at dusk”.
[At-Tirmidhi].
80. Al-Bara’ bin `Azib (May Allah be pleased with them) said: Messenger of Allah (sallallaahu alayhi wa sallam) asked me to recite whenever I go to bed: “Allahumma aslamtu nafsi ilaika, wa wajjahtu wajhi ilaika, wa fawwadtu amri ilaika, wal-ja’tu zahri ilaika, raghbatan wa rahbatan ilaika, la malja wa la manja minka illa ilaika. Amantu bikitabikal-ladhi anzalta, wa nabiyyikal-ladhi arsalta (O Allah! I have submitted myself to You, I have turned my face to You, entrusted my affairs to You; and committed my back to You out of desire for You and fear of 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.” Messenger of Allah (sallallaahu alayhi wa sallam) said that if anyone recited these words and died that night, he would die in the true religion. In case he remains alive till morning, he will obtain good.
[Al-Bukhari and Muslim].
In another narration: He reported Messenger of Allah (sallallaahu alayhi wa sallam) as saying: “If you go to bed, perform the Salat Wudu’, lie down on your right side and say [the above Du`a (supplication)] and let these words be your last”.
81. Abu Bakr As-Siddiq (May Allah bepleased with him) said: When Messenger of Allah (sallallaahu alayhi wa sallam) and I were in the cave of Thaur 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 submitted: “O Messenger of Allah! If one of them were to look down below his feet, he would see us”. He (sallallaahu alayhi wa sallam) said, “O Abu Bakr! What do you think of two whose third is Allah”.
[Al-Bukhari and Muslim].
82. Umm Salamah (May Allah be pleased with her) reported: Whenever the Prophet (sallallaahu alayhi wa sallam) stepped out of his house, he would say, “Bismillah, tawakkaltu `alallah. Allahumma inni a`udhu bika an adilla aw udalla, aw azilla aw uzalla, aw azlima aw uzlama, aw ajhala aw yujhala `alayya”. “[I go forth. (I begin with the Name of Allah, I trust in Allah; O Allah! I seek refuge in You from leaving or being led astray, or against slipping or being caused to slip; or doing injustice or being done injustice; or doing wrong or having wrong done to me)]”.
[Abu Dawud and At-Tirmidhi reported it. According to At-Tirmidhi, this Hadith is classified as Hasan Sahih. Its wording is from Abu Dawud].
83. Anas (May Allah be pleased with him) reported: Messenger of Allah (sallallaahu alayhi wa sallam) said, “Whoever says (upon leaving his house): `Bismillah, tawakkaltu `alallah, wa la hawla wa la quwwata illa billah [I begin with the Name of Allah; I trust in Allah; there is no altering of conditions but by the Power of Allah],’ it will be said to him: ‘You are guided, defended and protected.’ The devil will go far away from him”.
[Abu Dawud, At-Tirmidhi and An-Nasa’i].
Abu Dawud reported it with this addition: “One devil will say to another: ‘How can you deal with a man who has been guided, defended and protected?”.
84. Anas (May Allah be pleased with him) reported: There were two brothers in the days of the Prophet (sallallaahu alayhi wa sallam). One of them used to attend the Prophet’s circle (to acquire knowledge) and the other used to earn their living). Once the latter complained to the Prophet (sallallaahu alayhi wa sallam) against the former (for not earning his living). He (sallallaahu alayhi wa sallam) replied, “Perhaps you are being provided because of him”.
[At-Tirmidhi].
Al-Mutawakkil : One Who depends upon Allah
One of the names of Prophet Muhammad (Peace be upon him)
Narrated Ataa ibn Yasar who said: ‘I met Abdullaah ibn ‘Amr ibn al-‘Aas and asked him, “Tell me about the description of Allaah’s Messenger which is mentioned in the Tawrah (i.e. Old Testament).” He replied, “Yes. By Allaah, he is described in the Tawrah with some of the qualities attributed to him in the Qur’aan as follows:
‘O Prophet! We have sent you as a witness (for Allaah’s True Religion), and a giver of glad tidings (to the faithful believers), and a warner (to the unbelievers), and a guardian of the illiterates. You are My slave and My Messenger. I have named you “al-Mutawakkil” (who depends upon Allaah). You are neither discourteous, harsh, nor a noise-maker in the markets, and you do not do evil to those who do evil to you, but you deal with them with forgiveness and kindness. Allaah will not let him (the Prophet) die until he makes straight the crooked people by making them say: “None has the right to be worshipped but Allaah,” with which will be opened blind eyes and deaf ears and enveloped hearts.”
Reported by al-Bukhaaree, no. 1997. [ Related by Bukhaaree in chapter dealing with the tafseer of Surah Fath.]
Source for the above:
Class 46 : of Lessons on Tawhid – Approximately 50 Classes – from Dar-ul-Hadith, Dammaj, Yemen.
These were lessons conducted on the book ‘al-Qawl-ul- Mufeed Fee Adillatit-Tawhid’ [Beneficial Speech in Establishing the Evidences of Tawhid] written by one of the major scholars of the Sunnah in Yemen
Haqeeqat-ut-Tawakkul ‘alaAllaah (pg. 7-14)
Al-Ibaanah.com
All praise be to Allaah, Lord of the all that exists, and may Allaah send His peace and praises on His Messenger, our Prophet Muhammad, as well as on all of his family members and Companions, and those who follow his guidance, tread his methodology and adhere to his Sunnah until the Day of Recompense.
To Proceed: Relying on Allaah (tawakkul) is one of the greatest forms of worship. Allaah says: “So upon Allaah, put your trust if you are truly believers.” [Surah Al-Maa’idah: 23] So He made relying upon Allaah (tawakkul) a condition for Eemaan (Faith).
Allaah said to His Prophet: “So when you have made a decision, then put your trust in Allaah.” [Surah Aali ‘Imraan: 159]
So He ordered His Prophet to put his trust and reliance on Allaah.
Allaah says: “O Prophet! Allaah is sufficient for you and for the believers who follow you.” [Surah Al-Anfaal: 64]
And He says: “And whoever is dutiful to Allaah, He makes a way out for him (from every difficulty). And He will provide for him from places he never could imagine. And whoever puts his trust in Allaah, He will suffice him. Verily, Allaah will accomplish His purpose. Indeed, Allaah has set a measure for all things.” [Surah At-Talaaq: 2-3]
And He says: “And whoever is dutiful to Allaah, He will make his matter easy for him. That is the Command of Allaah, which He has sent down to you. And whoever fears Allaah and keeps his duty to Him, He will expiate from him his sins and enlarge his reward.” [Surah At-Talaaq: 4-5]
Furthermore, Allaah has linked this reliance (tawakkul) to worship ( ‘ibaadah), as occurs in His statement: “So worship Him and put your trust in Him.” [Surah Hood: 123]
Allaah orders us to put our trust in Him, and He praises those who do it. He also states in many verses of the Qur’aan that He loves those who put their reliance in Him. All of this indicates and shows the importance of putting one’s trust in Allaah.
Relying upon Allaah is from the actions of the heart – so it is an act of worship of the heart. Therefore, putting one’s trust in Allaah is not to be done with one’s limbs and body parts. Rather, it is found in the heart, just like fear (khawf), awe (khashyah), longing (raghbah), dreading (rahbah) and dutifulness (taqwaa) of Allaah – all of these are acts of worship of the heart.
The position of tawakkul (reliance on Allaah) is as some of the scholars have stated: “The position of tawakkul in the Religion is like that of the head on a body.”
So a person that does not have tawakkul does not have Religion, just like a body that has no head. It is well known that if a body is missing its head, it will cease to live. This is the same case with the Religion – if it lacks tawakkul, it lacks correctness – meaning that one will not have a correct religion.
Therefore, relying on Allaah has a great standing amongst the stations of servitude to Allaah. Allaah uses it to distinguish His believing servants from everyone else. So whoever doesn’t put his trust in Allaah at all is a disbeliever. And whoever puts his trust in Allaah and also on others besides Allaah (at the same time) is a polytheist. And as for the one who puts his trust in Allaah alone – he is a monotheistic believer whom Allaah loves and whose actions and statements He is pleased with. This is since he has established his actions and statements upon a correct foundation.
So what is the meaning of this tawakkul (reliance on Allaah), which holds such importance and high position in the Religion?
The Meaning of Reliance (Tawakkul) on Allaah
Tawakkul on Allaah means: Entrusting one’s affairs to Him and relying on Him in all matters. Entrusting one’s affairs to Allaah entails not turning to someone else for support.
So reliance (tawakkul) upon Allaah can be with regard to matters of Creed, such that the servant’s heart does not turn to anyone else besides Allaah. Therefore, he is always putting his reliance in Allaah, entrusting all of his affairs to Him.
The pagans did not fall into polytheism and disbelief except due to the fact that they put their reliance in other than Allaah, entrusted their affairs to other than Him, and believed in their hearts that someone besides Allaah was able to grant their requests, alleviate their worries and repel harms from them. So they relied on statues, idols, trees, stones, graves, shrines and the deceased. They put their trust in created beings to grant them things that only Allaah could do. So they began to ask them for help, offer sacrifices to them, make oaths to them, and direct various forms of worship to them. This is since they have relied on them apart from Allaah, thinking that they have the power to benefit them, harm them or grant their requests. Due to this, when they put their reliance in other than Allaah and directed their beliefs and worship to other than Him, they disbelieved in Him.
The foundation of Shirk is: Entrusting one’s affairs and putting one’s reliance on other than Allaah. This is why Allaah says: “So upon Allaah, put your trust if you are truly believers.” [Surah Al-Maa’idah: 23]
The scholars say: The object of the verb here “upon Allaah” denotes limitedness. Thus the ayah means: “Put your trust in Allaah alone and not anyone else.” So Allaah has restricted tawakkul to Himself alone apart from others. Upon Allaah” means not upon anyone else. The ayah continues: “…put your trust if you are truly believers.” Allaah has made tawakkul (reliance on Allaah) here a sign of one’s Faith in Him and proof of one’s Tawheed.
As for the one who claims to be a believer and an adherent of Tawheed, but yet then goes on to put his trust in other than Allaah, such as stones, trees, statues, graves, the deceased, and so on, then this person’s claim is false. And he is not a believer since he has entrusted his affairs to someone besides Allaah.
Likewise, one can put his trust in Allaah in order to achieve his worldly needs, such as obtaining provision, preventing an enemy, and repelling harms and dangers from himself.
Therefore, relying upon Allaah can be in religious matters as well as worldly matters. So you should rely on Allaah in your Creed and your Tawheed. And put your trust in Allaah for fulfilling your needs even if your needs are of a worldly nature, such as eating, drinking, clothing and accomplishing some set goals. Put your reliance and trust in Allaah for all matters.
Reliance on Allaah is not limited to just matters of Creed and Tawheed. Rather, it even applies to worldly matters and seeking provision. When it comes to fulfilling any goal, do not rely on anyone besides Allaah. This is since all of the affairs are in the Hand of Allaah. The keys of the heavens and the earth are in His Hand, so we must put our trust and reliance in Him.
All of the needs and objectives of the servants lie in the Hand of Allaah. So how can a person put his trust and reliance in other than Allaah for his religious and worldly matters? No doubt this is from ignorance and turning away from Allaah. Therefore, relying on Allaah is one of the greatest stations of servitude.
Published: April 1, 2006
Haqeeqat-ut-Tawakkul (pg. 15-25)
Al-Ibaanah.com
Furthermore, relying upon Allaah does not mean that you abandon the means and entrust all of your affairs to Allaah. So (for example) you should not abandon seeking (your daily) sustenance, saying: “If Allaah wanted us to have sustenance, it would come to us even if we are sitting.” We should also not abandon seeking knowledge, saying: “If Allaah wanted us to have knowledge, it would come to us even if we are sitting in our homes.” This also applies to abandoning all of the other necessary things that we must have, saying: “If Allaah had decreed it for us, it would come to us without us embarking on the means for it.” This is extremely wrong.
So there must be a combination of the two: (1) Putting one’s trust in Allaah and (2) Abiding by the necessary means.
So a person must embark on the means when seeking after sustenance, whilst at the same time putting his trust in Allaah to achieve his objective.
A person plants crops while putting his trust in Allaah that his crops will grow and produce fruit. At the same time, he protects his crops from threats. In order for you to reap the benefits of the crops and for them to be useful to you, you must plant the crops, sow the seeds, water them and care for them. At the same time, you should put your trust in Allaah that He will protect them, make them grow, allow them produce fruit, enable you to reap their benefits and use them.
Similar to this is when a person forsakes marriage, saying: “This is part of putting one’s trust in Allaah since if Allaah intended children for me, they would come to me without me getting married.”
We say: This is wrong. No one with any common sense, let alone a believer, says such a thing. Allaah has placed means for all things. Marriage is a means for procreating and producing offspring. Allaah has ordered us to abide by the means, so you must implement the means. Marriage is a means and it comes from your actions. You are the one who does it and who seeks after it. As for the actual achievement of children, that comes from Allaah. And that is the fruit of marriage. So the result is in the Hand of Allaah, but as for the means, it comes from you.
So there must be a combination of the two: (1) Embarking on the means while (2) Relying on Allaah. As for one who relies solely on the means without putting his trust in Allaah or who relies solely on putting his trust in Allaah without implementing the means, both of them are wrong and in error.
This is why the scholars, may Allaah have mercy on them, said: “Relying solely upon the means is shirk (polytheism), while abandoning the means is a defamation of the Religion.” This is since the Religion commands us to abide by the means. So denying and abandoning the means is a defamation of the Religion and a failure to enact what Allaah has ordered.
Allaah says: “So seek provision from Allaah and worship Him (alone).” [Al-‘Ankaboot: 17]
His statement: “So seek provision from Allaah and worship Him (alone)” means: “Look for sustenance and do not sit around in the masaajid claiming that you are putting your trust in Allaah. Do not sit in your homes and claim that your daily sustenance will come to you.” This is wrong and a true believer doesn’t say such things.
When ‘Umar (radyAllaahu ‘anhu) once saw a group of people that claimed they were putting their trust in Allaah while at the same time they were abandoning the means, he said to them: “Who are you people?” They replied: “We are the Mutawakkiloon (those who put their trust in Allaah).” So he said: “No, rather you are Muta’akkiloon (those who look to be fed)” – meaning: You want to be dependent upon the people.
Allaah says: “So when the (Friday) prayer is completed, spread throughout the land and seek after Allaah’s Bounty.” [Surah Al-Jumu’ah: 10]
This means: Buy and sell and seek your sustenance by implementing the practical means. Allaah orders them (in this ayah) to perform worship and to pray at the proper time and designated location, which is the masjid. Then He orders them to seek sustenance in its designated location, which is outside of the masjid: “So when the (Friday) prayer is completed, spread throughout the land.”
This is since remembering Allaah is a means for obtaining sustenance as well. In fact, it is the greatest means for attaining sustenance and facilitating matters. Allaah says: “And whoever is dutiful to Allaah, He makes a way out for him (from every difficulty). And He will provide for him from places he never could imagine. And whoever puts his trust in Allaah, He will suffice him. Verily, Allaah will accomplish His purpose. Indeed, Allaah has set a measure for all things.” [Surah At-Talaaq: 2-3]
‘Umar (radyAllaahu ‘anhu) went on to say: “You know for sure that the sky does not send down silver and gold.” He reprimanded this group that had sat down to worship and become dependent upon others. He presented them with this gem of advice, saying to them: “You know for sure that the sky does not send down silver and gold.”
Gold and silver can only be achieved through hard effort, seeking after sustenance and implementing the means. As for the one who claims that he is putting his trust in Allaah but yet denies the means, it should be said to him that he is debilitated – meaning that he is lazy. This comes from the word debility, which refers here to laziness and inactivity. The Prophet (sallAllaahu ‘alayhi wa sallam) would seek refuge in Allaah from debility and laziness. [1]
A person may have no recourse in being debilitated due to the lack of the functionality of one of his body parts or one of his senses. Such a person is excused. He is debilitated and deserves assistance. As for debility that comes about due to laziness, inactivity and failing to abide by the means, whilst one believes that he is relying upon Allaah, such debility is condemnable. The Prophet (sallAllaahu ‘alayhi wa sallam) sought refuge from this as well as from cowardice, miserliness, overwhelming debt and the subjugation of people.
Some people would go on the pilgrimage (Hajj) with Muslims and not bring any provisions or supplies with them. They would do this claiming that they were putting their trust in Allaah and that they would be provided for without them having to bring provisions along with them. So Allaah said: “And take provision with you for the journey, but indeed the best provision is Taqwaa (righteousness)” [Surah Al-Baqarah: 197], ordering them to take provisions.
Provisions are of two types: The Provision of this world and the provision of the Hereafter.
The provision of the worldly life comes in the form of food, drink, clothes, and all of the other things that a person needs when he travels.
As for the provision for the journey in the Hereafter, then it is Taqwaa. Allaah says: “But indeed the best provision is Taqwaa.” [Surah Al-Baqarah: 197]
So take provisions for your worldly life and take provisions for your Hereafter. Take provisions for your worldly life with food, drink and the necessary supplies for traveling so that you will not need to depend on others. And take provisions for your Hereafter with Taqwaa, which can be defined as implementing Allaah’s commandments while abandoning His prohibitions.
So what is meant by Taqwaa is taking a wiqaayah, or a defense that protects you from Allaah’s punishment and anger, and protects you from the Fire. Such a defense can only be achieved by performing righteous actions. And with the Taqwaa of Allaah you will be able to save yourself from the Hellfire, as Allaah says: “Then We shall save those who used to fear Allaah and were dutiful to Him. And We shall leave the wrongdoers therein (humbled) to their knees (in Hell).” [Surah Maryam: 72]
So therefore, nothing grants salvation except for righteous deeds. Faith in Allaah and righteous deeds are the provisions of the Hereafter, and they are a protection from His anger, His fire and His punishment. The servant is commanded to seek after the requirements of his religious and worldly affairs. He is obligated to seek after the requirements of his affairs of this life and the next. He is obligated to put his trust in Allaah and to implement the means. So there must be a combination of this and that.
No one should understand the meaning of relying upon Allaah to be: Abandoning the require means. This is wrong. Nor should anyone understand that implementing the means suffices over putting one’s trust in Allaah. Rather, both – (1) relying upon Allaah and (2) implementing the required means – must be present.
The Prophet (sallAllaahu ‘alayhi wa sallam) said: “If you were to put your trust in Allaah as He deserves, He would surely provide for you just as He provides for the birds: They set out in the morning with empty stomachs and return at the end of the day full.” [Reported by Ahmad and At-Tirmidhee, who declared it sound] [2]
His (sallAllaahu ‘alayhi wa sallam) statement: “If you were to put your trust in Allaah” means: If you were to rely on Him, cling your hopes to Him, and trust in His promise, “He would surely provide for you just as He provides for the birds: They set out in the morning with empty stomachs.” The birds go out at the beginning of the day seeking sustenance. They set out from their nests with their stomachs empty, i.e. hungry, and return at the end of the day full, i.e. with their stomachs filled with sustenance.
Notice how a bird does not sit back and remain in its nest. Rather, it seeks after the means by leaving its nest and going to the places where it can find its daily sustenance.
So the birds – due to their natures which Allaah created them upon – are aware that they must abide by the means, and as a result they go out to seek sustenance. As a result, Allaah provides for these birds and they return home with stomachs full of Allaah’s sustenance.
Therefore, O son of Aadam, if you were to act in the same way as these birds do, Allaah would provide for you just as He provides for them. On the other hand, if a person fails to do this, he will encounter discrepancies and deficiencies. So if he relies upon only the means, Allaah will entrust him to that as is stated in a hadeeth: “Whoever is dependent upon something will be entrusted to it.” [3]
It may also be that a person relies on the means but yet these means are unproductive and produce no benefit. On the other hand, if he disregards the means, yet puts his trust in Allaah, or so he thinks, he has made a mistake and not acted in accordance with what Allaah has commanded. This is since Allaah has ordered us to implement the means. He says: “And prepare against them all you can of power including steeds of war to threaten the enemy of Allaah and your enemy.” [Surah Al-Anfaal: 60]
Allaah has the ability to aid the Muslims and destroy the disbelievers, as He says: “Thus (you are commanded). But if it had been Allaah’s Will, He Himself could certainly have punished them (without you).” [Surah Muhammad: 4]
Footnotes:
[1] Refer to the Saheeh of Imaam Al-Bukhaaree 7/158) from the narration of Anas bin Maalik.
[2] Reported by Imaam Ahmad in his Musnad (1/30), At-Tirmidhee in his Sunan (7/92), Ibn Maajah in his Sunan (2/1394), and Al-Haakim in his Mustadrak (4/318), all of them from the narration of ‘Umar bin Al-Khattaab
[3] Reported by Imaam Ahmad in his Musnad (4/310), At-Tirmidhee in his Sunan (6/262), Ibn Maajah in his Sunan (2/1394), and Al-Haakim in his Mustadrak (4/216), all of them from the narration of ‘Abdullaah bin ‘Ukaim
Published on: August 10, 2007
Fatwa from Permanent Commitee
source: alifta.net
Q 2: does Tawakkul (putting one’s trust in Allah) negate du`a’ (supplication)? That is to say, “Can a Muslim slave put his trust in Allah without performing Du`a’ citing this Hadith Qudsy (Revelation from Allah in the Prophet’s words) which says “Whoever is occupied with My Dhikr rather than seeking My Grace, I shall give him/her the best I give to the seekers.” What is meant by “My Dhikr”? Does it mean the Holy Qur’an? And what is meant by “seeking My Grace”? The Prophet (peace be upon him) said, Whoever does not ask Allah,surely Allah will be angry with him.
That is what is meant by this Hadith. My question is, “Can we combine Du`a’ with Tawakkul? Actually, I have been confused between the Hadith Qudsy and the Prophetic Hadith mentioned above. What is deemed preferable, asking Allah or being busy with Dhikr rather than asking Him?
A: First of all, This Hadith is related by Al-Tirmidhy in His Jami`, on the authority of Muhammad ibn Al-Hasan ibn Abu Yazid Al-Hamadany from `Amr ibn Qays from `Atiyyah from Abu Sa`id Al-Khudry who reported Allah’s Messenger (peace be upon him) as saying, Allah (Glory be to Him) says, “Whoever is occupied with the Qur’an rather than remembering Me and seeking My Grace, I shall give him/her the best I give to the seekers. Indeed, the superiority of Allah’s Word over that of man is to equal to His superiority over His creation. This Hadith is Da`if (a Hadith that fails to reach the status of Hasan, due to a weakness in the chain of narration or one of the narrators) as the chain of its narrators includes `Atiyyah Al-`Awfy and Muhammad ibn Al-Hasan ibn Abu Yazid, who are considered as weak narrators.
Imam Abu Hatim Al-Razy said, “This is a Hadith Munkar (rejected Hadith reported by a weak narrator whose narration conflicts with an authentic Hadith).” Al-Hafizh Al-Dhahaby said, “Al-Tirmidhy tried to raise it to the rank of Hasan, but it is not considered as Hadith Hasan.” The Hadith was also related by Al-Darimy in his Sunan and Al-Tabarany in his book “The Du`a’ (supplication)” and Al-Bayhaqy in Al-Asma’ wa Al-Sifat (Allah’s Names and Attributes). It was also mentioned by Ibn Al-Jawzy in “Al Mawdu`at” (fabricated Hadith); Allah knows best.
Secondly, Many texts in the Qur’an and Sunnah have recommended Du`a’ urging its performance to the extent of describing it as the core of worship. Allah (may He be Exalted) said, Surah Al-Baqarah, 2: 186 And when My slaves ask you (O Muhammad) concerning Me, then (answer them), I am indeed near (to them by My Knowledge). I respond to the invocations of the supplicant when he calls on Me (without any mediator or intercessor). So let them obey Me and believe in Me, so that they may be led aright. Allah (may He be Praised) also said,Surah Ghafir, 40: 60 And your Lord said: “Invoke Me, [i.e. believe in My Oneness (Islâmic Monotheism) and ask Me for anything] I will respond to your (invocation). Verily, those who scorn My worship [i.e. do not invoke Me, and do not believe in My Oneness, (Islâmic Monotheism)] they will surely enter Hell in humiliation!” In addition, there are many other relevant Qur’anic verses. The Prophet (peace be upon him) said, Du`a’ (Supplication) is itself the worship. Related by As-hab-ul-Sunan (authors of Hadith compilations classified by jurisprudential themes) through an authentic Sanad (chain of narration). Du`a’ is not in conflict with Tawakkul, as the former denotes application of the means. Whoever thinks that Tawakkul means deserting Du`a’ is fabricating lies against Shari`ah, the same as the one who thinks that Tawakkul can be a substitute for the application of the means, like selling, purchasing, cultivating in addition to other means. What is lawful for every Muslim is combining Tawwakul with pursuing the rightful and permissible means. In Allah Alone we seek help.
May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family and Companions!
Permanent Committee for Scholarly Research and Ifta’
Haqeeqat-ut-Tawakkul (pg. 35-42) – Al-Ibaanah.com
As for the fruits of putting one’s trust in Allaah (i.e. tawakkul), then they are many. The greatest of them is that Allaah will suffice him in whatever he seeks after. “And whoever puts his trust in Allaah, He will suffice him.” [Surah At-Talaaq: 3]
So whoever relegates his affairs to Allaah, relies on Him alone, and believes that no one can give him good or repel harm from him except Allaah, “He will suffice him.”
This means that Allaah will protect him from all harms since the recompense is based on the action a person does. So when someone puts his trust in Allaah in the correct manner, He rewards him by sufficing him and taking charge of his affairs. Allaah Himself takes charge of this individual’s affairs and does not relegate it to anyone else. This is the greatest fruit of tawakkul (reliance upon Allaah).
Allaah says: “O Prophet, Allaah is sufficient for you.” [Surah Al-Anfaal: 64]
And He says: “And if they intend to deceive you, then verily Allaah is sufficient for you. It is He who supported you with His help and with the believers.” [Surah Al-Anfaal: 62]
So in summary: The greatest fruit of putting one’s trust in Allaah is that Allaah will suffice and take care of whoever relies in Him. This is why Allaah informs us of His Prophet Nooh when he told his people: “If my staying with you and my reminding you of the verses of Allaah are hard on you, then I put my trust in Allaah. So devise your plot – you and your partners – and let not your plot be in doubt for you. Then pass your sentence on me and give me no respite.” [Surah Yoonus: 71]
And He quotes His Prophet Hood as saying: “I am free from that which you ascribe as partners in worship apart from Him. So plot against me – all of you – and give me no respite. I put my trust in Allaah, my Lord and your Lord. There is not a creature that moves (i.e. lives) except that He has a grasp of its forelock. Verily, my Lord is on a Straight Path.” [Surah Hood: 54-56]
He quotes His Prophet Shu’aib as saying: “And my guidance is only due to Allaah. In Him I trust and to Him I repent.” [Surah Hood: 88]
And He said to His Prophet Muhammad: “Call your associates and then plot against me and give me no respite. Verily, my Protector is Allaah who has revealed the Book. He is the One who protects the righteous. And those whom you call upon besides Him cannot help you nor can they help themselves.” [Surah Al-A’raaf: 195-197]
Allaah informs us through the statements of these noble messengers that they challenged their people and their false deities to bring harm to them in some way. They did this because they had complete reliance on Allaah. And whoever puts his trust in Allaah, He will be sufficient for him.
Another fruit of relying upon Allaah is that it brings about loves from Allaah, as He says: “Verily, Allaah loves those who put their trust in Him.” [Surah Aali ‘Imraan: 159]
So if someone truthfully puts his trust in Allaah, Allaah will love him. And if Allaah loves this person, he will find success and happiness in this life and the next since he will be from among Allaah’s friends and allies.
Also from the fruits of putting one’s trust in Allaah is that a person will proceed in doing beneficial things and not fear or dread anyone except Allaah. So for example, those who are engaged in Jihaad by way of fighting battles against disbelievers – they only do so because they put their trust in Allaah. So in turn, this reliance on Allaah instills courage and strength into them and as a result, all of the hardships and difficulties that face them become lessened. And they take delight in dying in the Way of Allaah and attaining martyrdom in His Cause. All of this is due to their reliance and trust in Allaah.
Another fruit of putting one’s trust in Allaah is that it encourages one to go out and seek sustenance or to acquire knowledge or to do any of the other beneficial things. The one who puts his trust in Allaah perseveres and puts his heart into seeking after the useful and necessary means of life because he knows that Allaah is with those who rely on Him and that He will aid them. So he perseveres in seeking after all of the beneficial things of this life and the Hereafter and he is not from those who are lazy and weak.
It is for this reason that the Companions were the bravest of people. They genuinely put their trust and reliance in Allaah to the point that they were able to conquer lands in the east and the west. They conquered lands through victory in battle and conquered hearts through calling them to Allaah. All of this was because they put their trust in Allaah and because they relied on Him. Allaah says: “O you who believe, whoever amongst you apostates from his religion, Allaah will bring a people whom He will love and they will love Him, humble towards the believers and stern towards the disbelievers, fighting in the Cause of Allaah and never fearing the blame of the blamers. That is the Grace of Allaah which He bestows upon whom He wills. And Allaah is All-Sufficient for His creatures’ needs, All-Knowing.” [Surah Al-Maa’idah: 54]
So they didn’t fear for the sake of Allaah the blame of the blamers since they relied on Him to the utmost degree and entrusted their affairs in Him absolutely. They did not turn to anyone else regardless if the people were content or discontent with it, so long as they continued to do what was pleasing to Allaah. It is stated in the hadeeth: “Whoever seeks to please Allaah by (doing something that is) displeasing (to) the people, Allaah becomes pleased with him and makes the people pleased with him. And whoever seeks to please the people by (doing something that is) displeasing (to) Allaah, Allaah becomes displeased with him and makes the people displeased with him.” [1]
So relying upon Allaah, putting one’s trust in Him, and entrusting one’s affairs to Him is the foundation of Tawheed. It is the foundation of actions. And it is the foundation of goodness. This is why Allaah made it a condition of Faith, where He says: “So in Allaah put your trust if you are truly believers.” [Surah Al-Maa’idah: 23]
There still remains one issue related to this topic, which we would like to discuss, and it is the issue of tawkeel, or delegating authority to someone else. If you entrust someone to obtain something for you, such as buying a product for you or renting something for you or litigating on your behalf, does this mean that you have put your trust in someone other than Allaah? No, this does not mean that. Choosing someone to represent you and act on your behalf is not tawakkul.
Tawakkul means complete reliance and relegation of one’s affairs, which cannot be done except on Allaah.
As for tawkeel, it is when you appoint someone else to obtain something permissible that you are looking for, which he has the ability to obtain. This is one of the allowable means. So hire a representative from the perspective of implementing the means and put your trust in Allaah when obtaining your objective from the perspective of worship. But do not put your trust (tawakkul) in this representative. Instead put your trust in Allaah.
So therefore, commissioning someone else to handle some of your affairs does not violate your creed nor does it mean that you are putting your trust in someone other than Allaah. It is merely working hand in hand with someone towards achieving an objective. Allaah says: “Assist one another in (matters of) piety and righteousness and do not assist one another in sin and transgression.” [Surah Al-Maa’idah: 2]
So a wakeel (representative) is only there to assist an individual by taking his place and serving as a means to get what he wants. In the same way that him doing something on his own constitutes a means, then likewise, his commissioning a representative to handle his affairs is also a means. And it does not fall under the realm of putting one’s trust in other than Allaah.
In conclusion, I ask Allaah to make us and you from those who put their trust in Allaah in truth – those who implement the required means and rely upon their Lord, those who do not rely on anyone else nor entrust their affairs to anyone else. May Allaah send the peace and praises on our Prophet, Muhammad, his family and all of his Companions.
Footnotes:
[1] Reported by Ibn Hibbaan in his Saheeh (1/435) and At-Tirmidhee in his Sunan (7/133) in a similar narration, both on the authority of ‘Aa’ishah; Others reported it as well.
Published on: August 5, 2007
Fatwa no. 2798:
Q: If Tawakkul (putting trust in Allah) does not mean that you should jump into a pool of water while you cannot swim, nor put yourself in danger by a physical movement without previous training, nor sit in a room full of insects without using insecticide and expose oneself to affliction of a disease, nor leave a drawer opened exposing its contents to loss, then what is the meaning of Tawakkul? We appreciate your guidance, and many thanks to you.
A: Tawakkul means that a person should put their trust in Allah (may He be Exalted) Alone. It is an obligatory act and one of the tenets of Iman (faith). Allah (may He be Exalted) says:Surah Al-Ma’idah, 5: 23 … and put your trust in Allâh if you are believers indeed. Tawakkul is one of the powerful moral means helping to achieve goals and fulfill purposes. However, a Muslim should combine it with other means, whether they are acts of `Ibadah (worship) like Du`a’ (supplication), Salah (Prayer), Sadaqah (voluntary charity) or maintaining the ties of kinship, or other material means which Allah has predestined that their effects follow from their causes like the examples mentioned by the questioner here. We should have Tawakkul to follow the way of Allah’s Messenger (peace be upon him) in this regard as he was the best person who had Tawakkul. He used to consider other appropriate material means along with his Tawakkul. So, whoever ignores the material means thinking that it is sufficient for them to have Tawakkul, contradict the way of Allah’s Messenger (peace be upon him). This type of Tawakkul is not permissible. Rather, it is recklessness and not a Shar`y (Islamically lawful) Tawakkul.
May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family and Companions!
Permanent Committee for Scholarly Research and Ifta’
source : alifta.net
Question:
Please explain this Hadeeth so that we have a correct understanding of it: لو أنكم كنتم توكلون على الله حق توكله لرزقكم كما يرزق الطير تغدو خماصا وتروح بطانا “Were you to depend upon Allaah with true dependence, He would have provided for you like He provides for the bird; early in the morning he leaves hungry, but returns at the end of the day with a full stomach.”
Answer:
The Hadeeth from ‘Umar, may Allaah be pleased with him, that the Prophet (sallAllaahu `alayhi wa sallam) said:
لو أنكم كنتم توكلون على الله حق توكله لرزقكم كما يرزق الطير تغدو خماصا وتروح بطانا
“Were you to depend upon Allaah with true dependence, He would have provided for you like He provides for the bird; early in the morning he leaves hungry, but returns at the end of the day with a full stomach.” (At-Tirmithi no. 2344, Ibn Majah no.4I64, Ahmad 1/30,52, Ibn Hibban no. 2548 and Al-Hakim 4/318)
was recorded by Imam Ahmad, At-Tirmithi, An-Nisa’i, Ibn Majah, Ibn Hibban, and Al-Hakim, and At-Tirmithi said, “This Hadeeth is Hasan Sahih.”
The (Arabic) word (in the Hadeeth is) “Tawakkul,” means to depend sincerely in one’s heart upon Allaah Almighty, for bringing blessings and warding off harms, for this world and the Hereafter. If people were to sincerely trust and depend upon Allaah to bring them that which benefits them and to keep away that which harms them, and if they take reasonable, practical steps themselves, Allaah will send their provision to them by the simplest of means. Just as Allaah Almighty gives the bird provision when it simply leaves in the morning, seeking its sustenance, and returns at the end of the day. Yes, it does go out to search, but it is an easy effort. Tawakkul in reality does not deny actually working and striving for provision, for Allaah Almighty has decreed that we should work and it is from His ways that he gives people when they strive. In fact, Allaah Almighty ordered us to both depend upon Him and to work, to take the necessary steps needed to achieve our goals, and so the act of striving for our sustenance is an act of physical worship while trusting and depending upon Allaah is faith in Him. He said:
وَعلَى اللّهِ فَلْيَتَوَكَّلِ الْمُؤْمِنُونَ
“And in Allaah let believers put their Trust” [Ibrahim 14:11]
He made Tawakkul like Taqwa which is to establish the means that have been ordered, while depending upon Allaah. Dependence without working and striving is mere impotence, even though, when one does this, he may appear to depend on Allaah to a certain degree. No one, then, should transform his trust into mere impotence and weakness. One should rather deem his trust in Allaah to be like working and striving: it is one of the necessary steps one must take to achieve his goal.
And with Allaah is the facilitation to do what is right. May Allaah send peace and blessings upon Muhammad, his family, and his Companions
Permanent Committee for Research and Verdicts
Fatawa Islamiyah, Vol. 7, Pages 172-174, DARUSSALAM
Bismillaah wa -Alhamdulillaah wa Salaatu wa Salaam ‘alaa Rasulillaah ‘amma ba’d
The Noble Shaykh ‘Abdullah Ibn Naajee al-Hadaad (May Allah Preserve Him) from the mashaayikh of Dhimaar, Yemen delivered a LIVE tele-lecture with Muwahhideen Publications on Wednesday 6th March 2013 on the topic of reliance on Allah. Shaykh ‘Abdullaah al-Hadaad is a student of Ash-Shaykh Al-Allaamah Al-Muhaddith, the Imaam of Yemen, Shaykh Abu ‘Abdur Rahmaan Muqbil Ibn Hadee al-Waadi’ee (rahimahullah) and is currently the Imaam of Masjid Siddeeq in Dhimaar, Yemen.
Listen / Download Mp3 Here Time 1:22:45)
The Noble Shaykh ‘Abdullah Ibn Naajee al-Hadaad (hafidhahullaah) introduced the lecture by supplicating to Allaah for His aid and assistance and subsequently sending prayers upon our Prophet (sallAllaahu ‘alayhi wa sallam). He then began by explaining the linguistic definition of tawakkul which is to show that one is unable to handle a certain affair and that one is relying upon other than himself to take care of that affair. He stated that there are two types of agents (helpers) that a person can rely upon:
The Shaykh proceeded to the meaning of tawakkul in the sharee’ah, and it is true reliance of the heart upon Allah. So the person who relies upon Allaah is one who knows that Allah will provide for him and handle all of his affairs, may it be from his desires or his fears in this world or the aakhirah. It is noteworthy that tawakkul is one of the means by which a servant accomplishes what he desires. So a person should not lie around and not accomplish anything because doing so has no relation to relying upon Allah. Rather, this is a fake form of tawakkul called ittikaal that is indeed laziness and may lead to one not being keen upon performing his due deeds and not improving his situation at his own hands from where he is capable.
Shaykh Hadaad (hafidhahullah) then mentioned the difference between relying upon Allah (tawakkul) and leaving one’s affair to Allah(tafweedh). Although these two are related, tafweedh is more general than tawakkul since tafweedh is akin to submitting to Allah. Having tafweedh indicates that a person has freed himself from claiming he has any power or ability of his own without Allah. So one has to submit himself to Allah and leave his affair in His Hands before he obtains tawakkul, which is more specific as previously mentioned.
The lecture continued on an advantageous path, as the Shaykh differentiated the meaning of tawakkul and having trust in Allah. The essence of tawakkul is trusting in Allah just as the black of one’s eye is the most beautiful and most elegant part of it. He also spoke about the places where tawakkul is to be performed and surely, it is advised to have tawakkul in all the affairs of one’s life; however, the Prophet (sallAllaahu ‘alayhi wa sallam) and his Companions were instructed by Allah to have tawakkul in the following specific affairs:
Our Shaykh (hafidhahullaah) then recited many ayaat from the Qur’aan where Allah mentioned the importance of tawakkul as well as many authentic ahadeeth from the Prophet (sallAllaahu ‘alayhi wa sallam). He concluded by sending prayers upon the Prophet(sallAllaahu ‘alayhi wa sallam), his family and his companions.
Indeed, there was a great benefit in this gathering as Shaykh ‘Abdullah al-Hadaad clearly defined each aspect of tawakkul, bringing forth the necessary evidences from the Qur’aan and authentic Sunnah.
Wa Billaahi Tawfeeq
Wa SallAllaahu wa Sallaama wa Barak ‘alaa Nabiyanna Muhammad wa ‘alaa ‘Alyhi wa Sahbyhi wa Sallam
Posted from: http://www.mpubs.org
Turn to Allaah and Do Not be Afraid
Shaykh Shehaab ibn Hassan Al-Banna (hafidhahullaah)
[Audio|Arabic-English]
Explanation of Kashfu Shubuhat of Shaykh Muhammad bin Abdul Wahhaab
Indeed the plots of shaytan are weak, if you turn to Allah this shows sincerity in your actions. Listen to the proofs of Allah in the Quran and have certainty. Those who follow the footsteps of shaytan, will find out they have been deceived on the Day of Judgment.
Listen / Download Mp3 Here (Time 43:27)
Types of Ibadah : Khawf (Reverential Fear), Rajaa (Hope/Longing) & Tawakkul (Trust/Reliance)
Abu Muhammad al Maghribee
Audio Courtesy: http://followthesalaf.com
[Audio|English]
Class of Tuesday, February 14, 2012
Sharh Thalathat al-Usool (Explanation of the Three Fundamental Principles)- by Sheikh Muhammad ibn al-Uthaymeen
On the Types of Ebaadah. In this class we covered khawf (reverential fear), the blameworthy and praiseworthy and its types, rajaa’ (hope/longing), the praiseworthy and blameworthy and tawakkul (putting one’s trust/reliance in Allah) and its 4 types.
Listen / Download Mp3 Here (Time 56:19)
وَإِن يَمۡسَسۡكَ ٱللَّهُ بِضُرّٖ فَلَا كَاشِفَ لَهُۥٓ إِلَّا هُوَۖ وَإِن يُرِدۡكَ بِخَيۡرٖ فَلَا رَآدَّ لِفَضۡلِهِۦۚ يُصِيبُ بِهِۦ مَن يَشَآءُ مِنۡ عِبَادِهِۦۚ وَهُوَ ٱلۡغَفُورُ ٱلرَّحِيمُ ١٠٧
<<And if Allah should touch you with adversity, there is none who can remove it except Allah; and if He intends for you good, then there is no repeller of His bounty. He causes it to reach whom He wills of His servants. And He is the Forgiving, the Merciful>>
[Yunus: 107]
by Shaykh AbdurRahman bin Nasr as-Sa’adi
Translated by Umm Yahya
This is one of the greatest proofs that Allaah alone is worthy of worship, for verily He is the One who grants benefit or harm, the One who provides and the One who prevents.
If any harm such as poverty and sickness etc. befalls you << there is none who can remove it except Allaah >>. This is because if all (those from) the creation gathered together in order to bring forth any type of benefit they would be unable to do so unless Allaah wrote it for them (thus allowing it). Likewise if (those from) the creation of Allaah gathered in order to cause harm to anyone, they would be unable to do so unless Allaah allowed it.
This is why Allaah says: <<and if He intends for you good, then there is no repeller of His bounty. >> meaning, that it is not possible for any of Allaah’s creation to reject His Good and His Kindness, as Allaah says: << Whatever Allah grants people of His mercy – none can withhold it; and whatever He withholds – none can release it thereafter>> [Fatir: 2]
<< He causes it to reach whom He wills of His servants. >> meaning Allaah selects whomsoever He wills with His Mercy from His creation, verily Allah possesses all Excellence and Greatness.
<<He is the Most Forgiving>> of all the mistakes of the creation, He grants His slave success through the means of His forgiveness, consequently if a slave sins Allah forgives his sins regardless of whether they are major sins or minor sins. He is Ar-Raheem (the Merciful), thus His Mercy encompasses all that exists, hence it is not possible to exist without His goodness even for the (time of) a blink of an eye.
Therefore a slave of Allaah becomes aware of the clear evidence that illustrates that Allaah exclusively is the One who bestows blessings in addition to clearing afflictions and granting good and removing evils and hardships.
There is none from the creation who possesses an iota of this ability to unless it is by Allaah’s permission. Therefore this knowledge obligates upon us an awareness of the reality that Allaah Alone is the Truth and what others call to other than him is merely falsehood.
[From: Tayseer al-Kareem ar-Rahman fee Tafseer Klam al-Manan 3/224]
AbdurRahman.Org 
You must be logged in to post a comment.