بَابُ التَّوَكُلِ وَالصَّبْرِReliance on Allah and Patience
وَقَوْلِ اللهِ عَزَّ وَجَلَّ: {وَمَن يَتَوَكَّلْ عَلَى اللَّهِ فَهُوَ حَسْبُهُ إِنَّ اللَّهَ بَالِغُ أَمْرِهِ قَدْ جَعَلَ اللهُ لِكُلِّ شَيْءٍ قَدْرًا ﴾ (الطلاق: ۳ ، وَقَوْلِهِ تَعَالَى: وَاصْبِرْ وَمَا صَبْرُكَ إِلَّا بِاللَّهِ} (النحل: ۱۲۷
1 His statement: “the Prophetic Mission”: a verbal noun meaning sending, as mentioned by Ibn Al-Malik. The term “mission” is likely chosen, like others, as it encompasses time, place, and the nature of the original act. Allah knows best. His statement: “the Beginning”: Al-Asqalani said in Fath Al-Bari: Qadi Iyad said: “Beginning” is narrated with a hamza and sukun on the dal, meaning commencement, or without a hamza, with a damma on the dal and stressed waw, meaning appearance. I say: I have not seen it specified in any narrations that reached us, except that some include “how the revelation began,” favoring the first. This is what we heard from the scholars. His statement: “Revelation”: linguistically means subtle communication. It is said: Its root is understanding, as in Allah’s statement: “And your Lord inspired the bee” [An-Nahl: 68]. In Islamic law, it is the communication of the Sharia, sometimes referring to the revealed words, i.e., Allah’s speech sent to one of His prophets. (As stated in Al-Mirqat)
وَعَنِ ابْنِ عَبَّاسٍ (رضي الله عنهما)، قَالَ : قَالَ رَسُولُ اللهِ ﷺ: «يَدْخُلُ۱ الْجَنَّةَ مِنْ أُمَّتِي سَبْعُونَ أَلْفًا بِغَيْرِ حِسَابٍ، هُمُ الَّذِينَ لَا يَسْتَرْقُونَ ۲وَلَا يَتَطَيَّرُونَ وَعَلَى ۳رَبِّهِمْ يَتَوَكَّلُونَ». مُتَّفَقٌ عَلَيْهِ.
Ibn Abbas (may Allah be pleased with them both) narrated that the Messenger of Allah (ﷺ) said: "Seventy thousand 1 from my Ummah will enter Paradise without reckoning, those who do not seek ruqyah 2, nor practice augury, and upon 3 their Lord they rely." [Agreed Upon]
Notes / الحواشي
1 His statement: Seventy thousand from my Ummah will enter Paradise without reckoning: Meaning independently without considering their followers, so it does not contradict what is narrated that with each of them are seventy thousand. This was said in Al-Mirqat. Al-Kirmani said: If you ask: Do they not have a specific number? I say: Allah knows best about that, with the possibility that seventy means a large number. 2 His statement: Do not seek ruqyah: Abu Al-Hasan Al-Qabisi said: He means the ruqyah they used to seek in the pre-Islamic period, but as for ruqyah with the Book of Allah, it was done and commanded, and it does not negate reliance. His statement: "Nor practice augury," meaning they do not take omens from birds and the like as was their custom before Islam. Augury is what pertains to evil, and good omen is what pertains to good, and he did not like good omens. His statement: "Nor cauterize," meaning they do not believe healing is from cauterization as the pre-Islamic people believed, and reliance is delegating matters to Allah in arranging causes with their effects. This was said in Umdat al-Qari. 3 His statement: And upon their Lord they rely: It was said in Al-Mirqat: Reliance on someone is to take him as an agent handling his affairs and managing his state according to his capacity. Ibn Al-Malik said: The intended meaning of reliance is to be certain that nothing befalls him except what Allah has decreed for him of benefit or harm. (As stated in Al-Mirqat).
۱ قوله: يدخل الجنة من أمتي سبعون ألفا بغير حساب أي مستقلا من غير ملاحظة أتباعهم، فلا ينافي ما ورد من أن مع كل واحد منهم سبعون ألفا. قاله في المرقاة». وقال الكرماني: فإن قلت: فهم لا يختصون بهذا العدد؟ قلت: والله أعلم بذلك مع احتمال أن يراد بالسبعين الكثير.
۲ قوله : لا يسترقون: قال أبو الحسن القابسي يريد بالاسترقاء الذي كانوا يسترقون به في الجاهلية، وأما استرقاء كتاب الله فقد فعله وأمر به، وليس بمخرج عن التوكل قوله : ولا يتطيرون» أي لا يتشاءمون بالطيور ونحوها كما كانت عادتهم قبل الإسلام، والطيرة ما يكون بالشر، والفال ما يكون بالخير، وكان لا يحب الفال. قوله: «لا يكتوون يعني لا يعتقدون الشفاء من الكي على ما كان اعتقاد أهل الجاهلية والتوكل هو تفويض الأمر إلى الله تعالى في ترتيب المسببات على الأسباب. قاله في عمدة القاري».
۳ قوله: وعلى ربهم يتوكلون: قال في المرقاة»: التوكل على أحد هو أن يتخذه بمنزلة الوكيل القائم بأمره المتكفل بإصلاح حاله على قدره. وقال ابن الملك: المراد بالتوكل هو أن يتيقن أنه لا يصيبه إلا ما كتب الله عليه من النفع والضر، انتهى.
وَعَنْهُ (رضي الله عنه) قَالَ : خَرَجَ رَسُولُ اللهِ ﷺ يَوْمًا، فَقَالَ: «عُرِضَتْ عَلَيَّ الْأُمَمُ، فَجَعَلَ يَمُرُّ النَّبِيُّ وَمَعَهُ الرَّجُلُ ، وَالنَّبِيُّ مَعَهُ الرَّجُلَانِ، وَالنَّبِيُّ وَمَعَهُ الرَّهْطُ، وَالنَّبِيُّ وَلَيْسَ مَعَهُ أَحَدٌ، وَرَأَيْتُ سَوَادًا كَثِيرًا سَدَّ الْأُفُقَ فَرَجَوْتُ ۱أَنْ يَكُونَ أُمَّتِي، فَقِيلَ: هَذَا مُوسَى فِي قَوْمِهِ، ثُمَّ قِيلَ لِي: انْظُرْ ، فَرَأَيْتُ سَوَادًا كَثِيرًا سَدَّ الْأُفُقَ، فَقِيلَ لِي: انْظُرْ هَكَذَا وَهَكَذَا، فَرَأَيْتُ سَوَادًا كَثِيرًا سَدَّ الْأُفُقَ، فَقِيلَ: هَؤُلَاءِ أُمَّتُكَ، وَمَعَ هَؤُلَاءِ سَبْعُونَ أَلْفًا يَدْخُلُونَ الْجَنَّةَ بِغَيْرِ حِسَابٍ، هُمْ الَّذِينَ لَا يَتَطَيَّرُونَ۲ وَلَا يَسْتَرْقُونَ وَلَا يَكْتَوُونَ، وَعَلَى رَبِّهِمْ يَتَوَكَّلُونَ». فَقَامَ عُكَاشَةُ بْنُ مِحْصَنٍ ، فَقَالَ: ادْعُ اللهَ أَنْ يُجْعَلَنِي مِنْهُمْ، قَالَ: «اللَّهُمَّ اجْعَلْهُ مِنْهُمْ ثُمَّ قَامَ رَجُلٌ آخَرُ فَقَالَ: ادْعُ اللهَ أَنْ يُجْعَلَنِي مِنْهُمْ؟ قَالَ: سَبَقَكَ ۳بِهَا عُكَاشَةُ». مُتَّفَقٌ عَلَيْهِ.
Ibn Abbas (may Allah be pleased with them both) narrated: The Messenger of Allah (ﷺ) came out one day and said: "The nations were shown to me, and a prophet would pass by with a man, and a prophet with two men, and a prophet with a group, and a prophet with no one with him. And I saw a large multitude filling the horizon, and I hoped 1 it was my Ummah, but it was said: This is Moses with his people. Then it was said to me: Look, and I saw a large multitude filling the horizon, and it was said to me: Look here and there, and I saw a large multitude filling the horizon, and it was said: These are your Ummah, and with these are seventy thousand who will enter Paradise without reckoning, those who do not practice augury 2, nor seek ruqyah, nor cauterize, and upon their Lord they rely." Ukashah ibn Mihsan stood up and said: "Invoke Allah that He makes me among them." He said: "O Allah, make him among them." Then another man stood up and said: "Invoke Allah that He makes me among them?" He said: "Ukashah 3 has preceded you in it." [Agreed Upon]
Notes / الحواشي
1 His statement: And I hoped it was my Ummah: Al-Isma'ili questioned how he did not recognize his Ummah until he thought Moses' people were his Ummah, though it is established from the Hadith of Abu Hurairah that they are distinguished by the mark of ablution? The answer is that the individuals he saw on the horizon are only perceived in their multitude without distinguishing their identities, whereas in the Hadith of Abu Hurairah, it applies when they are near him. This was said in Fath al-Bari. 2 His statement: Those who do not practice augury: Meaning they do not take omens from birds and the like, as was their custom before Islam. Augury is what pertains to evil, and good omen is what pertains to good, and Allah loved good omens. This is as in Al-Kirmani. His statement: "Nor seek ruqyah," meaning other than the Qur'an and what is in the Hadiths. Some distinguished between ruqyah by oneself and seeking ruqyah, and that the Prophet (ﷺ) performed ruqyah on himself but did not seek it from others; if others did it, the second negates reliance while the first does not, as the first is turning to Allah, the Exalted, and the second is turning to others. Aisha did it without the Messenger of Allah (ﷺ) seeking ruqyah from her. This is as in Al-Khair al-Jari. It was said in Al-Majma: The mention of ruqyah is repeated, and at the end: "Nor seek ruqyah" with sukun on the ra and damma on the qaf, and the Hadiths in both categories are numerous. The reconciliation is that what is not in the Arabic tongue, nor with the words of Allah, His names, and attributes in the revealed books, or if one believes ruqyah is certainly effective and relies on it, it is disliked, and this is what is meant by "nor seek ruqyah" from others; but what is otherwise is not disliked. His statement: "Nor cauterize," Al-Kirmani said: If you ask: Did not the Messenger of Allah (ﷺ) cauterize Sa'd ibn Mu'adh and others, and he is the first to enter Paradise? I say: His intent is that they do not believe healing is from cauterization as the disbelievers believed, and reliance is delegating matters to Allah in arranging causes with their effects. It was said: It is abandoning effort in what is beyond human capacity; the person brings the cause, not knowing if the effect comes from it, but believes the arrangement of the effect upon it is by Allah's creation and bringing into existence, hence he said: "Tie it and rely." And wearing two armors on the day of Uhud, despite it being from reliance, reached a level no one from Allah's creation attained. It was said in Al-Majma: As for the Hadith: "Nor seek ruqyah nor cauterize," it describes the saints who turn away from causes, not paying attention to any attachments, and that is the rank of the elite, while the common people are permitted treatment and remedies. Whoever is patient with affliction and awaits relief from Allah with supplication is among the elite, and whoever is not patient is permitted ruqyah, treatment, and medicine. Do you not see that he accepted all of Abu Bakr's wealth but disapproved of another's gold for a pigeon's egg? His action was to show permissibility. 3 His statement: Ukashah has preceded you in it: Ibn Al-Malik said: Because he was not permitted in that gathering to invoke except for one, and it contains an encouragement to hasten to good deeds and seek the supplication of the righteous; for delay contains harms. (As stated in Al-Mirqat).
۱ قوله: فرجوت أن يكون أمتي قد استشكل الإسماعيلي كونه لم يعرف أمته حتى ظن أمة موسى أنهم أمته، وقد ثبت من حديث أبي هريرة الله أنهم غر محجلون من أثر الوضوء؟ وأجاب بأن الأشخاص التي رآها في الأفق لا يدرك بها إلا الكثرة بها من غير تمييز لأعيانهم، وأما في حديث أبي هريرة الله فمحمول على ما إذا قربوا منه. قاله في فتح الباري».
۲ قوله: الذين لا يتطيرون: أي لا يتشاءمون بالطيور ونحوها، كما هو عادتهم قبل الإسلام، والطيرة ما يكون في الشر، والفال ما يكون في الخير، وكان الله يحب الفال. كذا في الكرماني». قوله: ولا يسترقون» أي بغير القرآن وما في الأحاديث. فرق بعضهم بين الرقية بنفسه وبين الاسترقاء، وأن النبي ﷺ يرقي بنفسه ولم يسترق من غيره، وإن فعله الغير، فإن الثاني ينافي التوكل دون الأول، فإن الأول التجاء إلى الله سبحانه، والثاني: التجاء إلى الغير، وكانت عائشة ما فعلته من غير أن يسترقيها رسول الله ﷺ. كذا في الخير الجاري». قال في «المجمع»: قد تكرر ذكر الرقى، وفي آخر: «لا يسترقون بسكون راء وضم قاف، والأحاديث في القسمين كثيرة، والجمع بينهما: أن ما كان بغير اللسان العربي وبغير كلام الله تعالى وأسمائه وصفاته في الكتب المنزلة، أو أن يعتقد أن الرقية نافعة قطعا فيتكل عليها فمكروه، وهو المراد بقوله: ما توكل من استرقى وما كان بخلاف ذلك فلا يكره انتهى. قوله: «ولا يكتوون» قال الكرماني: فإن قلت: كوى رسول الله ﷺ سعد بن معاذ الله وغيره، وهو أول من يدخل الجنة؟ قلت: غرضه أنهم لا يعتقدون أن الشفاء من الكي على ما كان اعتقاد الكفار، والتوكل هو تفويض الأمر إلى الله في ترتيب المسبب على الأسباب.
وقيل: هو ترك السعي فيما لا يسعه قدرة البشر، فالشخص يأتي بالسبب، ولا يدري أن المسبب منه، بل يعتقد أن ترتيب المسبب عليه بخلق الله وإيجاده، ولذا قال : «اعقلها وتوكل». ولبس يوم أحد درعين مع كونه من التوكل بمحل لم يبلغه أحد من خلق الله انتهى. قال في المجمع»: وأما حديث: «لا يسترقون ولا يكتوون» فهو صفة الأولياء المعرضين عن الأسباب لا يلتفتون إلى شيء من العالئق، وتلك درجة الخواص، والعوام رخص لهم التداوي والمعالجات، ومن صبر على البلاء وانتظر الفرج من الله بالدعاء كان من جملة الخواص، ومن لم يصبر رخص له في الرقية والعلاج والدواء، ألا ترى أنه قبل من الصديق جميع ماله، وأنكر على آخر في مثل بيضة الحمام ذهبا، أما فعله فهو لبيان الجواز.
۳ قوله: سبقك بها عكاشة : قال ابن الملك: لأنه لم يؤذن له في ذلك المجلس بالدعاء إلا لواحد، وفيه حث على المسارعة إلى الخيرات وطلب دعاء الصالحين؛ لأن في التأخير آفات. كذا في «المرقاة».
وَعَنْ أَبِي هُرَيْرَةَ الله قَالَ: دَخَلَ رَجُلٌ عَلَى أَهْلِهِ فَلَمَّا رَأَى مَا بِهِمْ مِنَ الْحَاجَةِ خَرَجَ إِلَى الْبَرِيَّةِ، فَلَمَّا رَأَتِ امْرَأَتُهُ قَامَتْ۱ إِلَى الرَّحَى فَوَضَعَتْهَا، وَإِلَى التَّنُّورِ فَسَجَرَتْهُ، ثُمَّ قَالَتْ: اللهُمَّ ارْزُقْنَا.
فَنَظَرَتْ، فَإِذَا۲ الْجَفْنَةُ قَدْ امْتَلَأَتْ، قَالَ: وَذَهَبَتْ إِلَى التَّنُّورِ فَوَجَدَتْهُ مُمْتَلِيًّا، قَالَ: فَرَجَعَ الزَّوْجُ، قَالَ : أَصَبْتُمْ بَعْدِي شَيْئًا، قَالَتْ امْرَأَتُهُ: نَعَمْ مِنْ رَبَّنَا، وَقَامَ إِلَى الرَّحَى، فَذُكِرَ ذَلِكَ لِلنَّبِيِّ ﷺ فَقَالَ: «أَمَا إِنَّهُ لَوْ لَمْ يَرْفَعْهَا لَمْ تَزَلْ تَدُورُ إِلَى يَوْمِ الْقِيَامَةِ». رَوَاهُ أَحْمَدُ.
Abu Hurairah (may Allah be pleased with him) narrated: A man entered upon his family and, seeing their need, went out to the wilderness. When his wife saw him, she went 1 to the millstone and set it, and to the oven and kindled it, then said: "O Allah, provide for us." She looked, and behold 2 the bowl was filled. She went to the oven and found it full. The husband returned and said: "Did you receive anything after me?" His wife said: "Yes, from our Lord." He went to the millstone, and this was mentioned to the Prophet (ﷺ), who said: "If he had not lifted it, it would have kept turning until the Day of Resurrection." [Narrated by Ahmad]
Notes / الحواشي
1 His statement: She went to the millstone, etc.: It indicates that the servant strives to seek the lawful as much as time and circumstances allow, then seeks help in achieving his matter from the Exalted King through supplication like: "O Allah, provide for us." (As stated in Al-Mirqat) 2 His statement: And behold the bowl: And it is the dish as in Al-Qamus, or the large dish as in Khalasat al-Lughah. The intent here is what is placed under the millstone to collect the flour. (As stated in Al-Mirqat).
۱ قوله: قامت إلى الرحى إلخ فيه إشارة إلى أن العبد يسعى في طلب الحلال ما أمكنه الوقت ويقتضيه الحال، ثم يستعين في تحصيل أمره إلى الملك المتعال بالدعاء بنحو : اللهم ارزقنا. كذا في «المرقاة».
۲ قوله: فإذا الجفنة: وهي القصعة على ما في القاموس»، أو القصعة الكبيرة على ما في خلاصة اللغة». والمراد هنا ما يوضع تحت الرحى ليجتمع فيها الدقيق. كذا في «المرقاة».
وَعَنْ عُمَرَ بْنِ الْخَطَابِ (رضي الله عنه) قَالَ: سَمِعْتُ رَسُوْلَ اللهِ ﷺ يَقُوْلُ: «لَوْ أَنَّكُمْ تَوَكَّلُونَ عَلَى اللَّهِ حَقَّ تَوَكَّلِهِ لَرَزَقَكُمْ كَمَا يَرْزُقُ الطَّيْرَ، تَغْدُو۱ خِمَاصًا وَتَرُوحُ بِطَانًا». رَوَاهُ التَّرْمِذِيُّ وَابْنُ مَاجَه.
Umar ibn Al-Khattab (may Allah be pleased with him) narrated: I heard the Messenger of Allah (ﷺ) say: "If you were to rely upon Allah with true reliance, He would provide for you as He provides for the birds, they go out hungry 1 in the morning and return full." [Narrated by Tirmidhi and Ibn Majah]
Notes / الحواشي
1 His statement: They go out hungry: Sheikh Abu Hamid said: One might think that the meaning of reliance is abandoning earning with the body, abandoning planning with the heart, and falling to the ground like a cast cloth or meat. This is the opinion of the ignorant, for that is forbidden in the Shari'ah, and the Shari'ah has praised the reliant, so how can a rank of the ranks of the religion be attained by something forbidden in the religion? Rather, we clarify the truth in it and say: The effect of reliance appears in the movement of the servant and his effort in his deeds toward his goals. Imam Abu Al-Qasim Al-Qushayri said: Know that the place of reliance is the heart, and as for movement with the outward, it does not contradict reliance in the heart after the servant realizes that provision is from Allah, the Exalted. If something is difficult, it is by His decree, and if it is easy, it is by His facilitation. In his statement: "They go out," it is an indication that striving in general does not contradict reliance on the Exalted King, and the Hadith is to point out that earning is not the provider, but the Provider is Allah, the Exalted, not to prevent earning; for reliance is in the heart and does not contradict the movement of the limbs. Gathered from Al-Mirqat.
۱ قوله: تغدو : قال الشيخ أبو حامد لله : قد يظن أن معنى التوكل ترك الكسب بالبدن، وترك التدبير بالقلب والسقوط على الأرض كالخرقة الملقاة، أو كلحم على وضم. وهذا ظن الجهال، فإن ذلك حرام في الشرع، والشرع قد أثنى على المتوكلين، فكيف ينال مقام من مقامات الدين بمحظر من المحظورات الدين، بل نكشف عن الحق فيه، فنقول: إنما يظهر تأثير التوكل في حركة العبد وسعيه بعمله إلى مقاصده. وقال الإمام أبو القاسم القشيري: اعلم أن التوكل محله القلب، وأما الحركة بالظاهر فلا تنافي التوكل بالقلب بعد ما يحقق العبد أن الرزق من قبل الله تعالى، فإن تعسر شيء فبتقديره، وإن تيسر شيء فبتيسيره. ففي قوله: تغدو إيماء إلى أن السعي بالإجمال لا ينافي الاعتماد على الملك المتعال، والحديث للتنبيه على أن الكسب ليس برازق، بل الرازق هو الله تعالى لا للمنع عن الكسب؛ فإن التوكل محله القلب فلا ينافيه حركة الجوارح التقطته من المرقاة».
وَعَنْ أَبِي هُرَيْرَةَ (رضي الله عنه) أَنَّ النَّبِيَّ ﷺ قَالَ: «قَالَ رَبُّكُمْ عَزَّ وَجَلَّ: لَوْ أَنَّ عَبِيدِي أَطَاعُونِي لَأَسْقَيْتُهُمْ الْمَطَرَ بِاللَّيْلِ، وَأَطْلَعْتُ عَلَيْهِمْ الشَّمْسَ بِالنَّهَارِ، وَلَمْ أُسْمِعْهُمْ صَوْتَ الرَّعْدِ». رَوَاهُ أَحْمَدُ.
Abu Hurairah (may Allah be pleased with him) narrated that the Prophet (ﷺ) said: "Your Lord, the Mighty and Majestic, said: If My servants obeyed Me, I would send them rain by night and expose the sun to them by day, and I would not let them hear the sound of thunder." [Narrated by Ahmad]
وَعَنْ أَبِي ذَرٍّ(رضي الله عنه) أَنَّ رَسُوْلَ اللهِ ﷺ قَالَ: «إِنِّي لَأَعْلَمُ آيَةً لَوْ أَخَذَ النَّاسُ بِهَا لَكَفَتْهُمْ {وَمَن يَتَّقِ اللَّهَ يَجْعَل لَّهُ مَخْرَجًا ، وَيَرْزُقُهُ مِنْ حَيْثُ لَا يَحْتَسِبُ}(الطلاق: ۲-۳). رَوَاهُ أَحْمَدُ وَابْنُ مَاجَه وَالدَّارِمِيُّ .
Abu Dharr (may Allah be pleased with him) narrated that the Messenger of Allah (ﷺ) said: "I know a verse if people took hold of it, it would suffice them: And whoever fears Allah, He will make for him a way out, and will provide for him from where he does not expect" (At-Talaq: 65:2-3). [Narrated by Ahmad, Ibn Majah, and Darimi]
وَعَنْ أَنَسٍ (رضي الله عنه) قَالَ : كَانَ أَخَوَانِ عَلَى عَهْدِ رَسُولِ اللَّهِ ﷺ فَكَانَ أَحَدُهُمَا يَأْتِي النَّبِيَّ ﷺ وَالْآخَرُ يَحْتَرِفُ، فَشَكَا الْمُحْتَرِفُ أَخَاهُ النَّبِيَّ ﷺ فَقَالَ: «لَعَلَّكَ تُرْزَقُ بِهِ». رَوَاهُ التَّرْمِذِيُّ، وَقَالَ: هَذَا حَدِيْثُ صَحِيحٌ غَرِيبٌ.
Anas (may Allah be pleased with him) narrated: There were two brothers during the time of the Messenger of Allah (ﷺ); one would come to the Prophet (ﷺ) and the other would earn a living. The one who earned complained about his brother to the Prophet (ﷺ), and he said: "Perhaps you are provided for through him." [Narrated by Tirmidhi, and he said: This is a sound, rare Hadith]
وَعَنِ ابْنِ مَسْعُوْدٍ (رضي الله عنه) قَالَ: قَالَ رَسُولُ اللهِ ﷺ: «أَيُّهَا النَّاسُ! لَيْسَ مِنْ شَيْءٍ يُقَرِّبُكُمْ إِلَى الْجَنَّةِ وَيُبَاعِدُكُمْ مِنَ النَّارِ إِلَّا قَدْ أَمَرْتُكُمْ بِهِ، وَلَيْسَ مِنْ شَيْءٍ يُقَرِّبُكُمْ مِنَ النَّارِ وَيُبَاعِدُكُمْ الْجَنَّةَ إِلَّا قَدْ نَهَيْتُكُمْ عَنْهُ، وَإِنَّ الرُّوْحَ الْأَمِينَ - وَفِي رِوَايَةٍ: وَإِنَّ رُوْحَ الْقُدُسِ نَفَثَ فِي رَوْعِي أَنَّ نَفْسًا لَنْ تَمُوْتَ حَتَّى تَسْتَكْمَلَ رِزْقَهَا، أَلَا فَاتَّقُوا اللَّهَ وَأَجْمِلُوا۱ فِي الطَّلَبِ، وَلَا يَحْمِلَنَّكُمْ اسْتِبْطَاءُ الرِّزْقِ أَنْ تَطْلُبُوهُ بِمَعَاصِي اللَّهِ؛ فَإِنَّهُ لَا يُدْرَكُ۲ مَا عِنْدَ اللهِ إِلَّا بِطَاعَتِهِ». رَوَاهُ الْبَغَوِيُّ فِي شَرْحِ السُّنَّةِ وَالْبَيْهَقِيُّ فِي شُعَبِ الْإِيْمَانِ إِلَّا أَنَّهُ لَمْ يَذْكُرْ: «وَإِنَّ رُوْحَ الْقُدُسَ».
Ibn Mas'ud (may Allah be pleased with him) narrated that the Messenger of Allah (ﷺ) said: "O people! There is nothing that brings you closer to Paradise and distances you from the Fire except that I have commanded you with it, and there is nothing that brings you closer to the Fire and distances you from Paradise except that I have forbidden you from it. Indeed, the Trustworthy Spirit, and in a narration: Indeed, the Holy Spirit breathed into my awareness, that a soul will not die until it has received its full provision, so fear Allah and seek 1 with dignity, and let not the delay of provision lead you to seek it through the disobedience of Allah; for what is with Allah is not attained 2 except through His obedience." [Narrated by Al-Baghawi in Sharh as-Sunnah and Bayhaqi in Shu'ab al-Iman, except that he did not mention: "And indeed, the Holy Spirit"]
Notes / الحواشي
1 His statement: And seek with dignity: Seek with dignity means to be moderate and not exceed, doing so in the prescribed manner without neglecting rights in manners, without greed or agitation. (As stated in Al-Lama'at) 2 His statement: Is not attained except through His obedience: In it is that provision is decreed and allotted, inevitably reaching the servant, but if the servant strives and seeks in a prescribed manner, it is described as lawful, and if sought in an unprescribed manner, it is unlawful. His statement: "What is with Allah" indicates that all provision, lawful and unlawful, is from Allah, and in this is clear evidence for Ahlus-Sunnah that both lawful and unlawful are called provision, both from Allah, contrary to the Mu'tazilah. Gathered from Al-Mirqat.
۱ قوله: وأجملوا في الطلب أجمل في الطلب اعتدل فلم يفرط، وذلك بأن يكون على الوجه المشروع وغير محل بالحقوق في الآداب من غير حرص واضطراب. كذا في «اللمعات».
۲ قوله : لا يدرك ما عند الله إلا بطاعته فيه أن الرزق مقدر مقسوم لا بد من وصوله إلى العبد، لكن العبد إذا سعى وطلب على وجه مشروع وصف بأنه حلال، وإذا طلب بوجه غير مشروع فهو حرام، فقوله: «ما عند الله» إشارة إلى أن الرزق كله من عند الله الحلال والحرام، ففي هذا دليل بين لأهل السنة على أن الحلال والحرام يسمى رزقًا، وكلَيْهِ من عند الله خلافا للمعتزلة، ملتقط من «المرقاة».
وَعَنْ أَبِي الدَّرْدَاءِ (رضي الله عنه) قَالَ: قَالَ رَسُوْلُ اللهِ ﷺ: «إِنَّ الرِّزْقَ لَيَطْلُبُ الْعَبْدَ كَمَا يَطْلُبُهُ أَجَلُهُ». رَوَاهُ أَبُوْ نُعَيْمٍ فِي الْحِلْيَةِ».
Abu Ad-Darda' (may Allah be pleased with him) narrated that the Messenger of Allah (ﷺ) said: "Indeed, provision seeks the servant as his term seeks him." [Narrated by Abu Nu'aym in Al-Hilyah]
وَعَنِ ابْنِ مَسْعُودٍ (رضي الله عنه) قَالَ : أَقْرَأَنِي رَسُولُ اللهِ ﷺ: «إِنِّي أَنَا الرَّزَّاقُ ذُو الْقُوَّةِ الْمَتِينُ». رَوَاهُ أَبُوْ دَاوُدَ وَالتَّرْمِذِيُّ، وَقَالَ: هَذَا حَدِيْثُ حَسَنٌ صَحِيحٌ .
Ibn Mas'ud (may Allah be pleased with him) narrated: The Messenger of Allah (ﷺ) recited to me: "Indeed, I am the Provider, the Possessor of Might, the Firm." [Narrated by Abu Dawud and Tirmidhi, and he said: This is a good, sound Hadith]
وَعَنْ۱ ابْنِ عَبَّاسٍ(رضي الله عنهما) قَالَ: كُنْتُ خَلْفَ رَسُولِ اللهِ ﷺ يَوْمًا فَقَالَ: «يَا غُلَامُ احْفَظ۲ اللهَ يَحْفَظْكَ، احْفَظِ اللهَ تَجِدْهُ تُجَاهَكَ، إِذَا سَأَلْتَ فَاسْأَلْ اللَّهَ، وَإِذَا اسْتَعَنْتَ فَاسْتَعِنْ بِاللَّهِ، وَاعْلَمْ أَنَّ الْأُمَّةَ لَوِ اجْتَمَعَتْ عَلَى أَنْ يَنْفَعُوكَ بِشَيْءٍ لَمْ يَنْفَعُوكَ إِلَّا بِشَيْءٍ قَدْ كَتَبَهُ اللهُ لَكَ، وَلَوِ اجْتَمَعُوا عَلَى أَنْ يَضُرُّوكَ بِشَيْءٍ لَمْ يَضُرُّوكَ إِلَّا بِشَيْءٍ قَدْ كَتَبَهُ اللَّهُ عَلَيْكَ، رُفِعَتِ الْأَقْلَامُ وَجَفَّتِ الصُّحُفُ». رَوَاهُ أَحْمَدُ وَالتَّرْمِذِيُّ، وَقَالَ: هَذَا حَدِيثُ حَسَنٌ صَحِيحُ كَمَا قَالَهُ النَّوَوِيُّ.
Ibn Abbas (may Allah be pleased with them both) narrated: I was behind the Messenger of Allah (ﷺ) one day, and he said: "O young man, remember 2 Allah and He will remember you, remember Allah and you will find Him before you. When you ask, ask Allah, and when you seek help, seek help from Allah. And know that if the Ummah gathered to benefit you with something, they would not benefit you except with what Allah has decreed for you, and if they gathered to harm you with something, they would not harm you except with what Allah has decreed against you. The pens have been lifted and the pages have dried." [Narrated by Ahmad and Tirmidhi, and he said: This is a good, sound Hadith as Nawawi stated]
Notes / الحواشي
1 His statement: And from Ibn Abbas, etc.: Al-Qutb al-Rabbani and Al-Ghawth as-Samadani, Sayyid Abd al-Qadir al-Jilani, may his secret be sanctified, said in Futuhat al-Ghayb: It is incumbent upon every believer to make this Hadith a mirror for his heart, his slogan, his attire, and his speech, acting upon it in all his movements and stillness until he is safe in this world and the Hereafter, and finds honor in it by Allah's mercy, the Exalted. (As stated in Al-Mirqat) 2 His statement: Remember Allah: Meaning His command and prohibition. His statement: "He will remember you," meaning He will protect you in this world from afflictions and disliked things, and in the Hereafter from types of punishment and degradation as a just recompense. For he whom Allah remembers, Allah is with him. His statement: Remember Allah, meaning His right through constant remembrance, complete thought, and performing His gratitude. His statement: You will find Him before you with damma on the ta, meaning in front of you, and the meaning is that you will find Him as if He is present facing you and before you, witnessing Him in the station of your beneficence, certainty, and perfection of faith, as if you see Him such that you are completely annihilated from considering anything other than Him. The first is the state of observation, and the second is the station of witnessing. His statement: "When you ask, ask Allah," for the treasures of gifts are with Him, and the keys of favors and merits are in His hand, and do not ask others; for others are not capable of giving or withholding, averting harm or bringing benefit, as they do not possess for themselves benefit or harm, nor death or life. And in some divine books: "By My might and majesty, I will cut off whoever hopes in other than Me, clothe him with the garment of humiliation among people, distance him from My nearness, keep him away from My connection, and make him a perplexed thinker hoping in others during hardships, while hardships are in My hand, and I am the Ever-Living, the Sustainer. He knocks with thought on the doors of others, while the keys of the doors are in My hand, and they are closed, but My door is open to whoever calls Me." This was gathered from Al-Mirqat.
۱ قوله : وعن ابن عباس إلخ : قال القطب الرباني والغوث الصمداني السيد عبد القادر الجيلاني - قدس سره - في فتوحات الغيب ينبغي لكل مؤمن أن يجعل هذا الحديث مرآة قلبه وشعاره و دثاره وحديثه، فيعمل به في جميع حركاته وسكناته حتى يسلم في الدنيا والآخرة، ويجد العزة فيها برحمة الله تعالى. كذا في «المرقاة».
۲ قوله: احفظ الله : أي أمره ونهيه. وقوله: يحفظك» أي يحفظك في الدنيا من الآفات والمكروهات، وفي العقبى من أنواع العقاب والدركات جزاء وفاقا، فإن من كان الله كان الله له قوله : احفظ الله أي حقه من دوام ذكره و تمام فكره وقيام شكره قوله تجده تجاهك بضم التاء أي أمامك، والمعنى أنك تجده حينئذ كأنه حاضر تلقاءك وقدامك وتشهده في مقام إحسانك وإيقانك وكمال إيمانك، كأنك تراه بحيث تفني بالكلية عن نظرك ما سواه، فالأول حال المراقبة، والثاني: مقام المشاهدة، قوله: «فاسئل الله فإن خزائن العطايا عنده، ومفاتيح المواهب والمزايا بيده، ولا يسأل غيره؛ لأن غيره غير قادر على العطاء والمنع ودفع الضر وجلب النفع؛ فإنهم لا يملكون لأنفسهم نفعا ولا ضرا، ولا يملكون موتا ولا حياة، وفي بعض الكتب الإلهية: وعزتي وجلالي لأقطعن من يؤمل غيري، وألبسنه ثوب المذلة عند الناس، ولأجنبنه من قربي، ولأبعده من وصلي، ولأجعلنه متفكرا حيرانا يؤمل غيري في الشدائد، والشدائد بيدي وأنا الحي القيوم، ويطرق بالفكر أبواب غيري، وبيدي مفاتيح الأبواب، وهي مغلقة وبابي مفتوح لمن دعاني. هذا التقطته من المرقاة».
وَعَنْ سَعْدٍ (رضي الله عنه) قَالَ: قَالَ رَسُوْلُ اللهِ ﷺ : مِنْ سَعَادَةِ ابْنِ آدَمَ رِضَاهُ بِمَا قَضَى اللَّهُ لَهُ، وَمِنْ شَقَاوَةِ ابْنِ آدَمَ تَرْكُهُ اسْتِخَارَةَ اللهِ، وَمِنْ شَقَاوَةِ ابْنِ آدَمَ سَخَطُهُ بِمَا قَضَى اللَّهُ لَهُ». رَوَاهُ أَحْمَدُ وَالتَّرْمِذِيُّ .
Sa'd (may Allah be pleased with him) narrated that the Messenger of Allah (ﷺ) said: "From the happiness of the son of Adam is his contentment with what Allah has decreed for him, and from the misery of the son of Adam is his abandonment of seeking Allah's guidance, and from the misery of the son of Adam is his displeasure with what Allah has decreed for him." [Narrated by Ahmad and Tirmidhi]
وَعَنْ عَمْرِو بْنِ الْعَاصِ (رضي الله عنه) قَالَ: قَالَ رَسُولُ اللَّهِ ﷺ: «إِنَّ قَلْبَ ابْنِ آدَمَ بِكُلِّ وَادٍ شُعْبَةٌ، فَمَنْ أَتْبَعَ قَلْبَهُ الشُّعَبَ كُلَّهَا لَمْ يُبَالِ اللَّهُ بِأَيِّ وَادٍ أَهْلَكَهُ، وَمَنْ تَوَكَّلَ عَلَى اللهِ كَفَاهُ الشُّعَبَ». رَوَاهُ ابْنُ مَاجَه.
Amr ibn Al-As (may Allah be pleased with him) narrated that the Messenger of Allah (ﷺ) said: "Indeed, the heart of the son of Adam has a branch in every valley; so whoever follows his heart in all its branches, Allah does not care in which valley He destroys him, and whoever relies on Allah, He suffices him from the branches." [Narrated by Ibn Majah]
وَعَنْ جَابِرٍ (رضي الله عنه) أَنَّهُ غَزَا مَعَ النَّبِيِّ ﷺ قِبَلَ نَجْدٍ، فَلَمَّا قَفَلَ رَسُوْلُ اللَّهِ ﷺ قَفَلَ مَعَهُ، فَأَدْرَكَتْهُمُ الْقَائِلَةُ فِي وَادٍ كَثِيرِ الْعِضَاءِ، فَنَزَلَ رَسُولُ اللَّهِ ﷺ وَتَفَرَّقَ النَّاسُ يَسْتَظِلُّونَ بِالشَّجَرِ، فَنَزَلَ رَسُولُ اللهِ ﷺ تَحْتَ سَمُرَةٍ، فَعَلَّقَ بِهَا سَيْفَهُ، وَنِمْنَا نَوْمَةً فَإِذَا رَسُولُ اللهِ ﷺ يَدْعُونَا، وَإِذَا عِنْدَهُ أَعْرَابِيُّ، فَقَالَ: «إِنَّ هَذَا اخْتَرَطَ عَلَيَّ سَيْفِي وَأَنَا نَائِمُ، فَاسْتَيْقَظْتُ وَهُوَ فِي يَدِهِ صَلْنَا، فَقَالَ: مَنْ يَمْنَعُكَ مِنّي ؟ فَقُلْتُ: اللَّهُ، ثَلَاثًا، وَلَمْ يُعَاقِبْهُ وَجَلَسَ». مُتَّفَقٌ عَلَيْهِ.
وَفِي رِوَايَةِ أَبِي بَكْرِ الْإِسْمَاعِيْلِي فِي صَحِيحِهِ: فَقَالَ: مَنْ يَمْنَعُكَ مِنِّي؟ قَالَ: «اللَّهُ». فَسَقَطَ السَّيْفُ مِنْ يَدِهِ فَأَخَذَ رَسُوْلُ اللهِ ﷺ السَّيْفَ، فَقَالَ: «مَنْ يَمْنَعُكَ مِنِّي؟»، فَقَالَ: كُنْ خَيْرَ آخِدٍ، فَقَالَ: «تَشْهَدُ أَنْ لَا إِلَهَ إِلَّا اللهُ وَأَنِّي رَسُوْلُ اللَّهِ؟ قَالَ: لَا ، وَلَكِنِّي أُعَاهِدُكَ عَلَى أَنْ لَا أُقَاتِلَكَ وَلَا أَكُونَ مَعَ قَوْمٍ يُقَاتِلُونَكَ، فَخَلَّى سَبِيلَهُ، فَأَتَى أَصْحَابَهُ، فَقَالَ: جِئْتُكُمْ مِنْ عِنْدِ خَيْرِ النَّاسِ. هَكَذَا فِي كِتَابِ الْحُمَيْدِيِّ، وَفِي الرِّيَاضِ» لِلنَّوَوَيِّ.
Jabir (may Allah be pleased with him) narrated: He went on an expedition with the Prophet (ﷺ) toward Najd, and when the Messenger of Allah (ﷺ) returned, he returned with him, and the midday heat overtook them in a valley with abundant trees. The Messenger of Allah (ﷺ) alighted, and the people dispersed to seek shade under the trees. The Messenger of Allah (ﷺ) alighted under a lote tree and hung his sword on it, and we took a nap. Then the Messenger of Allah (ﷺ) called us, and behold, a Bedouin was with him, and he said: "This one unsheathed my sword upon me while I was asleep, and I awoke and it was in his hand drawn, and he said: Who will protect you from me? I said: Allah, three times, and he did not punish him and sat down." [Agreed Upon] And in the narration of Abu Bakr Al-Isma'ili in his Sahih: He said: "Who will protect you from me?" He said: "Allah." So the sword fell from his hand, and the Messenger of Allah (ﷺ) took the sword and said: "Who will protect you from me?" He said: "Be the best taker," and he said: "Do you testify that there is no god but Allah and that I am the Messenger of Allah?" He said: "No, but I pledge to you that I will not fight you nor be with a people who fight you," so he let him go. He went to his companions and said: "I have come from the best of people." Thus in the book of Al-Humaydi, and in Ar-Riyad by An-Nawawi.
Notes / الحواشي
1 His statement: Be the best taker: The taking means reprimanding. (As stated in Al-Mirqat).
۱ قوله: كن خير أخذ فالأخذ بمعنى المؤاخذة. كذا في «المرقاة».
وَعَنْ أَبِي ذَرِّ (رضي الله عنه) عَنِ النَّبِيِّ ﷺ قَالَ: «الزَّهَادَةُ فِي الدُّنْيَا لَيْسَتْ بِتَحْرِيمِ الْحَلَالِ وَلَا إِضَاعَةِ الْمَالِ، وَلَكِنَّ الزَّهَادَةَ فِي الدُّنْيَا أَنْ لَا تَكُونَ بِمَا فِي يَدَيْكَ أَوْثَقَ مِمَّا فِي يَدَيَّ اللهِ، وَأَنْ تَكُونَ فِي ثَوَابِ الْمُصِيبَةِ إِذَا أَنْتَ أُصِبْتَ بِهَا أَرْغَبَ فِيهَا لَوْ أَنَّهَا أُبْقِيَتْ لَكَ». رَوَاهُ التَّرْمِذِيُّ وَابْنُ مَاجَه .
Abu Dharr (may Allah be pleased with him) narrated that the Prophet (ﷺ) said: "Asceticism in the world is not forbidding the lawful nor wasting wealth, but asceticism in the world is that you are not more trusting in what is in your hands than what is in Allah's hands, and that you are more eager for the reward of affliction when it befalls you as if it were preserved for you." [Narrated by Tirmidhi and Ibn Majah]
وَعَنْ أَبِي هُرَيْرَةَ (رضي الله عنه) قَالَ: قَالَ رَسُولُ اللهِ ﷺ: «الْمُؤْمِنُ الْقَوِيُّ خَيْرُ وَأَحَبُّ إِلَى اللَّهِ مِنَ الْمُؤْمِنِ الضَّعِيفِ، وَفِي كُلٌّ ١ خَيْرُ احْرِصْ عَلَى مَا يَنْفَعُكَ، وَاسْتَعِنْ بِاللَّهِ، وَلَا تَعْجَزْ وَإِنْ أَصَابَكَ شَيْءٌ فَلَا تَقُلْ: لَوْ أَنِّي فَعَلْتُ كَانَ كَذَا وَكَذَا، وَلَكِنْ قُلْ: قَدَّرُ اللَّهُ، وَمَا شَاءَ فَعَلَ؛ فَإِنَّ ) «لَوْ» تَفْتَحُ عَمَلَ الشَّيْطَانِ. رَوَاهُ مُسْلِمٌ.
Abu Hurairah (may Allah be pleased with him) narrated that the Messenger of Allah (ﷺ) said: "The strong believer is better and more beloved to Allah than the weak believer, and in both 1 is good. Strive for what benefits you, and seek help from Allah, and do not be incapacitated. If something befalls you, do not say: If I had done such and such, it would have been so and so, but say: Allah has decreed, and what He willed, He did; for 2 'if' opens the work of Satan." [Narrated by Muslim]
Notes / الحواشي
1 His statement: And in both is good: Meaning the essence of good exists in both of them. (As stated in Al-Mirqat) 2 His statement: For 'if' opens the work, etc.: Meaning from opposing the decree and whispering, and that is if he speaks it in a way of opposing the decree, attributing power and strength to himself, and believing that to be true. Otherwise, it occurred from him in Hajj: "If I faced my past as I turned from it," to soothe the hearts of the companions. (As stated in Al-Lama'at).
۱ قوله : وفي كل خير : أي أصل الخير موجود في كل منهما. كذا في «المرقاة».
۲ قوله : فإن لو تفتح عمل إلخ : أي من معارضة القدر والوسوسة، وذلك إذا تكلم بها بطريق معارضة القدر، ونسبة الحول والقوة إلى النفس واعتقاد ذلك حقا، وإلا فقد وقع منه الله في الحج لو استقبلت من أمري ما استدبرت لتطييب قلوب الصحابة. كذا في «اللمعات».
وَعَنْ صُهَيْبِ (رضي الله عنه) قَالَ: قَالَ رَسُولُ اللهِ ﷺ: «عَجَبًا لِأَمْرِ الْمُؤْمِنِ، إِنَّ أَمْرَهُ كُلَّهُ خَيْرٌ، وَلَيْسَ ذَاكَ لِأَحَدٍ إِلَّا لِلْمُؤْمِنِ، إِنْ أَصَابَتْهُ سَرَّاءُ شَكَرَ، فَكَانَ خَيْرًا لَهُ، وَإِنْ أَصَابَتْهُ ضَرَّاءُ۱ صَبَرَ، فَكَانَ خَيْرًا لَهُ». رَوَاهُ مُسْلِمٌ.
Suhayb (may Allah be pleased with him) narrated that the Messenger of Allah (ﷺ) said: "How amazing is the affair of the believer! Indeed, his affair is all good, and that is not for anyone except the believer. If good befalls him, he is grateful, so it is good for him, and if harm befalls him 1, he is patient, so it is good for him." [Narrated by Muslim]
Notes / الحواشي
1 His statement: If harm befalls him, he is patient: And patience is on levels: restraining the soul from prohibitions, desires, and amusements; enduring hardships in performing worship; and swallowing bitterness when afflictions and trials occur. This is so. (As stated in Al-Mirqat).
۱ قوله : إن أصابته ضراء صبر والصبر على مراتب من حبس النفس عن المناهي وعن المشتهيات والملاهي، وعلى تحمل المشتقات في أداء العبادات، وعلى تجرع المرارات عند حصول المصيبات، ووصول البليات، هذا. كذا في «المرقاة».
وَعَنِ ابْنِ مَسْعُوْدٍ (رضي الله عنه) قَالَ: كَأَنِّي أَنْظُرُ إِلَى رَسُوْلِ اللَّهِ ﷺ يَحْكِي۱ نَبِيًّا مِنَ الْأَنْبِيَاءِ ضَرَبَهُ قَوْمُهُ فَأَدْمَوْهُ وَهُوَ يَمْسَحُ الدَّمَ عَنْ وَجْهِهِ وَيَقُوْلُ : اللَّهُمَّ اغْفِرْ لِقَوْمِي فَإِنَّهُمْ لَا يَعْلَمُونَ. مُتَّفَقٌ عَلَيْهِ.
Ibn Mas'ud (may Allah be pleased with him) narrated: It is as if I see the Messenger of Allah (ﷺ) narrating 1 a prophet from the prophets whose people struck him and wounded him, and he was wiping the blood from his face and saying: "O Allah, forgive my people, for they do not know." [Agreed Upon]
Notes / الحواشي
1 His statement: Narrating a prophet: Sheikh Ibn Hajar said: I did not come across the explicit identification of this prophet, and it is possible it was Noah, or he meant himself, the noble one, mentioned by way of ambiguity. (As stated in Al-Lama'at).
۱ قوله: يحكي نبيا: قال الشيخ ابن حجر : لم أقف على تعيين هذا النبي صريحًا، ويحتمل أن يكون نوحا ، وقيل: آراد به نفسه الكريمة ، ذكره بطريق الإبهام. كذا في «اللمعات».