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in God). It is the only and strong means by which man will get his necessities from Allah
by themselves, if he is sincere and true in observing tawakkul (trust in God). Not only his
own anxiety is removed but also he gains perfect faith.
As against this, if anyone does not observe tawakkul (trust in God) then he experiences
tremendous anxiety and doubts with the result that he is unable to devote himself
peacefully to worship. Moreover, he does not desire the savour of faith or delight in
worship. He is so overcome with anxiety to earn a livelihood that he is disturbed and
upset and cannot do any pious work with concentration and conviction.
Therefore, everyone must observe tawakkul, for, without it the strength to attain the higher
ranks is lacking. This is mentioned in a lengthy hadith (tradition) that shall follow. He
who wishes to be stronger than all people must resort to tawakkul, And, tawakkul is to rely
on Allah, the Glorious, as the wakil (or Director or Controller) of all one's good and
prosperity. One must trust Him alone and believe that whatever He has recorded in one's
destiny will never be removed or bypassed and His command can never be changed
whether one prays for it or not. One must believe sincerely that Allah has given a firm
assurance that He will provide His creatures their sustenance. He has created and will also
give provision. Indeed, He says Himself:
وَمَا مِنْ دَآبَةٍ فِي الْأَرْضِ إِلَّ عَلَى اللُّهِرِ زُقُهَا
{And there is not a creature on the earth but upon Allah rests its sustenance.} (11: 6)
And Allah also says on oath:
فَوَرَتِ السَّمَاءِ فِى وَالْأَرْضِ آَنَّه ◌َنْى
{So by the Lord of the heaven and the earth, it is surely the truth) (51: 23)
If anyone believes in Allah and His assurances but does believe that He is The Guarantor
and does not rely on His assurance in this regard then where does his faith stand? Does he
deserve to be called Allah's slave or creature? Every believer must regard the world and its
things as an outward means of sustenance. Only Allah is the real sustainer. The outward
and apparent means have no significance, for, He gives those who trust and believe in Him
without any outward means and even without their effort. He says:
وَمَنْ يَتَّوَثَّلُ عَلَى اللَّهِفَهُوَ حَسْبُه
{And whosoever puts his trust in Allah, so He will suffice him.} (65: 3)
One must also not rely on the effort and means to earn a livelihood, but consider them
merely as a working of the world as determined by Allah. He must trust in Allah and
believe that even if he makes no effort, Allah will let him have his provision. This is the
lowest degree of tawakkul and it is a necessary part of faith and is common to the general
body of the Muslims. It is as Allah says:
وَعَلَى اللَّهِ فَتَوَ ثَّلُوْا إِنْ كُنْتُمْ تُؤْمِنِينَ
{ ..... and put your trust in Allah. If you are believers.](5: 23)
The degree above that is (!)a)-Tasleem) which is a man's entrusting his affairs to Allah and
sufficing on Allah's knowledge without thinking of any kind of change. This is the rank of
the awliya (saints/ friends of Allah) and it is expressed in the words:
وَعَلَى اللَّهِفَلْيَتَوَّلِ الْمُهُوَِّلُنَ
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{And in Allah let the trusting put their trust.)(14: 12)
However, we must not deduce from this discourse that if a person employs the means to
earn or works to that end, it is a denial of tawakkul. Rather, these things too are a working
of nature and Allah has made responsible over it to a certain extent. That which negates
tawakkul is to rely completely on these things and regard them as the real sources of
provision and means of getting it, and to suppose that if anyone made no effort then he can
never get his provision. This kind of thinking and belief is contrary to faith and is called
'concealed polytheism.' .
A person who employs the means and occupies in earning a livelihood but his belief at
heart is trust in Allah, then, indeed, he is among those who trust in Allah, though the
highest degree of tawakkul is to keep himself away from all means and sources and rely
only on Allah in all his affairs. However, in all circumstances of ease and hardship, his
faith should be strong and he must have the same perfect trust in Allah. He must not place
hope in anyone other than Allah. Whatever grief and hardship he faces in this path, he
should face with patience and willingness and occupy himself in worship and religious
exercise. If anyone is unable to observe these things completely, then it is better for him to
continue to believe in Allah in his 'mind and heart and, at the same time, employ the
apparent outward means and sources and engage in earning a livelihood.
At the same time, it is absolutely wrong to sit idle and not work for a living because of
lethargy and censure (of people) or because of ostentation. Indeed, most of the Prophets le
.J and awliya (saints/ friends of Allah) (friends of Allah) did employ the apparent means
to earn a living. They never ceased to work for a living.
If anyone finds that by engaging in work his religious obligations are hampered and his
internal feelings are
Weakened, then it is better for him to abandon all things and restrict himself to dhikr
(remembrance of Allah) and religious effort.
It is not proper for one who puts his trust in Allah to give up such things without which it
is impossible to maintain himself and Allah's sunnah (Holy Prophet's practice) works in
that way. In fact, it is forbidden to so. Far instance, if anyone wishes to eat something,
then he must use his hand to pick up a morsel and put it in his mouth. If he imagines that,
because he places trust in Allah, it is wrong for him to use his hand and the morsel will
make its way into the mouth by itself, then it is not tawakkul. It is sheer madness and
foolishness. In such affairs, the limit of tawakkul is merely to know that Allah has created
food to be eaten. He alone is the Creator and Sustainer of everyone and the hand is the
means and source to eat the food that He has provided us. At the same time, he must not
believe in it (as indispensible) with his heart and he should tell himself that people who
have no hand also manage to accomplish their task. There are times when a hand is used
normally but it is not absolutely essential to use it, like holding money or provision during
a journey, then, in such cases one may avoid the use of hands because that is possible and
done too. Those people who do not carry provision for the journey also make it through.
But, to carry the provision and expenses for the journey is never against tawakkul provided
trust is put in Allah and not on the provision and expenses. Rather, it is also sunnah (Holy
Prophet's practice) to carry enough provision and expenses for the journey.
Our
predecessors did in fact do so. But, to travel without provision and expenses is a token of
the highest degree of those who put trust in Allah.
If a man has a family who are unable to endure hardship and do not permit him to resort to

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tawakkul to abstain from seeking a livelihood, then it is not a denial of tawakkul on his
part to have necessary provision and necessities stored for them to last one year and for
himself to see him through forty days. It he resorts to tawakkul and stores nothing at all in
advance and abandons every ploy, provided he has perfect trust in Allah, and faith in Him,
then, we may say with certainty that, he is practicing the highest degree of tawakkul. Of
course, he needs to use a very strong will and effort. However, if anyone cannot muster as
much strength and will-power and it liable to falter in worship if he does not store
necessary provision for himself and his family then it is better for him to store it.
COMPLAINING: It is an essential of tawakkul that one should not complain of one's grief
and anxiety and illness. If anyone is ill then he may only complain to his physician.
WHO IS QUALIFIED: The ulama (Scholars) say that only he can observe tawakkul who is
well conditioned to monotheism and is groomed to asceticism. Monotheism or tawheed is
to believe that Allah alone is the 'Creator of the universe and it works according to His plan
and direction. There is no one else without whose command nothing can work. It is only
with His will that everything moves and works. Whoever is convinced of this will observe
tawakkul (trust in allah) involuntarily.
SABR: Patience is a path that every believer has to take. Correct faith and peaceful
worship depends only on patience. No one can deny that the world is nothing but a
collection of trial, hardships, grief and pain for a believer. In fact, a believer has to face
physical or spiritual anxiety almost every moment of his life. So, it is wajib (obligatory)
(obligatory) on every believer to choose the path of sabr (patience)(patience), so that his
faith remains intact and he is able to worship and obey peacefully and with concentration.
If is grieved and restless, sad and burning with desire then he cannot apply himself to
worship with a proper mind.
Moreover the person who is patient is assured of uncountable blessings both in this world
and the next. For instance he is granted victory against enemies, opponents and in his
diverse ventures. It is as Allah says:
فَاصْبِرْإِنَّ الْعَاقِبَةَ لِلْمُتَّقِيْنَ
{So, be patient. Surely, the (happy) end is for the righteous (who fear Allah).) (11: 49)
Secondly, a person attains his desire because of patience. It is as Allah says:
وَتَقَّتُ كَلِمَةُ رَبِّكَ الْحُسْنِى عَلَى بَنِى إِسْرَائِيْلَ بِمَا صَبَرُوا
{And the good word of your Lord was fulfilled for the children of Isra'il, because of
what they had endured patiently.](7: 137)
Thirdly, if one takes the path of patience and steadfastness, he can become a leader and
ruler of the people. It is as Allah says:
وَجَعَلْنَا هُمْ آئِمَّةً تَّهُدُوُكَ بِامْرِنَا لَمَّا صَبِرُوا
{And we appointed from among them leaders to guide by Our command when they
had persevered)(32: 24)
Fourth, he who is patient is praised and chosen by Allah, as He says:
إِنَّا وَجَدُنَاهُ صَابِرَاً نِعْمَ الْعَبْدُ إِنَّهِ أَوَابْ
{Surely, we found him persevering - an excellent servant! Surely, He was ever
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Fifth, The patient are to be given glad tidings:
وَبَشِّرِ الْصَابِرِيْنَ
(And give glad tidings to the persevering.)(2"153)
Sixth, Allah loves those who persevere, as He says:
إِّ اللّهُ يُحِبِّ الصَّابِرِيْنَ
(And Allah loves the persevering.) (3: 146)
Seventh, those who are patient will attain the highest ranks in paradise. Allah says:
أُولَئِكَ يُزَوُنَ الْغُرْفَةَ بِمَا صَبَّرَوْا
{Those shall be recompensed with the highest places (in paradise) for that they
endured patiently}(25: 75)
Eighth, the patients are honoured by Allah with salaam (greeting). He says:
سَلَّامْ عَلَيْكُمْ بِمَا صَبَرْ تُمْـ
{Peace be on you, for that you persevered ... ](13: 24)
Ninth, those who persevere are awarded unlimited reward, as Allays says:
إِنَّمَا يُوَفِىَّ الشَّابِهُ وَنَّ أَجْرَ هُمْ بِغَيْرِ حِسَابُ
{Truly the persevering will be paid their reward in full without reckoning.} (39: 10)
Given these merits, every believer must Endeavour to exercise patience. He must regard it
. as a great blessing if he is able to persevere.
Patience is to prevent oneself from being restless and showing anxiety in the face of
difficulty and hardship. One must not weep and complain over one's helplessness.
One must resolve strongly to fight off the anxiety and hardship.
The very proper manner to obtain the ability to persevere in times of hardship, etc. is to tell
oneself that whatever is decreed will occur in any case. It is bound to happen, so there is
no point in complaining and panicking. Weeping and being restless will bring about no
change. It will not put anything forward or push it backward, nor cause an increase or
decrease. Moreover, if this attitude is adopted, it will cause withdrawal of the reward for
patience, so this will add to the loss.
.
KINDS OF SABR: There are four kinds of sabr (patience)(or, patience). They are that which:
(i)
Enables one to endure with regularity the effort to worship Allah.
(ii)
Helps one to abstain from sin and wrong-doing.
(iii)
Causes one to avoid excess things of the world as are beyond one's needs.
(iv)
Mitigates suffering when faced with trial, hardship or anxiety in religion or
any worldly matter.
Hence, he who observes all these four kinds of patience will be firm on the path of
obedience and worship with peace. He will be preserved from sin. He will be safe from
worldly trails and will be delivered from punishment in the next world. Moreover, he will
receive a very heavy reward.
As fro him who will not show patience in any of the foregoing cases and will complain, he
will be deprived of the blessings. He will not be able to worship with concentration and if
he manages to do so to some extent then the sin because of his impatience will wipe off any
reward he earns.
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SECTION-I
EXCELLENCE OF THOSE WHO OBSERVE TAWAKKUL
اَلْفَضُ الْآَوَّلْ
(٥٢٩٥) حَنِ ابْنِ عَبَّاسِ قَالَ قَالَ رَسُولُ اللَّهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ يَدْخُلُ الْجِنَّةَ مِنْ أُمَّتِيْ سَبْعُوْنَ اَلْفًّا بِغَيْرٍ
حِسَابٍ هُمُ الَّذِيْنَ لَّا يَسْتَرْقُوْنَ وَلَّا يَتَطِيَّوُنْ وَعَلَى رَبِّهِمْ يَتَوَكَّلُونَ - (متفق عليه)
5295. Sayyiduna Ibn Abbas رضى الله عنه narrated that Allah's Messenger صلى الله عليه وسلم said,
"Seventy thousand members of my ummah will enter paradise without being
subjected to reckoning. They are those who do cast spells and do not take (ill)
omens, but (in whatever is to be done or not done, )they put their trust in their
Lord."1
COMMENTARY: Seventy thousand people, who will enter paradise without going
through reckoning because of their own entitlement, do not include those who enter as
their followers along with them. This conforms to another tradition according to which
each of these seventy thousand will have with them as many followers too (meaning,
seventy thousand with each).
These people do not resort to spells or incantation and talismans, other than those made up
of words of the Qur'an invocation taught by the Prophet صلى الله عليه وسلم or the attributes of
Allah.
They do not take ill omens. It is as ancient superstitious people took omens when birds
took flight, on hearing certain sounds, and so on. They are described thus:
اَللَّهُوَّ لَا طَيْرٌ إِلَّ طَيْرَكَ وَلَا خَيْرَ إِلَّا خَيْرَكَ وَلَا إِلَّهُ غَيْرُكَ اللَّهَُّ لَا يَأْتِيِ بِالْحُسْنَاتِ إِلَّ أَنْتَ وَلَا يَذْهَبُ
بِالسَّيِّئَاتِ إِلَّ أَنْتَ
(O Allah, there is no bad omen except for the omen with You. And there is no good
except for the good with You. And there is no God besides You. O Allah, only You
bring forth goodness and only You remove bad things.)2
The author of Nihayah says that these characteristics belong to the perfect awaliyas. They
show unconcern to the working and means of the world and do not incline to anything at
all that has something to do with the world. This rank is attained by the chosen ones but
the masses cannot reach it though they may employ the lawful means and treat themselves
with medicine. However, if anyone is ill or faces anxiety and endures it supplicating Allah
and awaiting relief then he certainly is among the chosen awliya (saints/ friends of Allah).
If anyone cannot do it then he may make supplication, use talisman and medicine to get
relief from his illness or hardship.
The ruling will depend for everyone according to his natural disposition. When Sayyiduna
صلى الله عليه offered all his wealth and property in Allah's path, the Prophet رضى الله عنه Abu Bakr
, did not turn down his offer because he knew that Abu Bakr que an +, had perfect faith
and was very persevering. However, when another man brought less than a handful of
gold offering it in Allah's path and saying, "This is all I have," the Prophet ,ledo did
1 Bukhari # 6472, Muslim # 372-218, Tirmidhi (Similar) # 2437(2445) by Abu Umamahusài+).
2 Hisa Haseen p332, Darul-Isha'at Karachi, Mushad Ahmad, Abu Dawud, Tabarani in Kabir, Ibn Abu
Shaybah.
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not accept it and was also displeased with him. (This far is the quotation from Mulla Ali
.(رضى الله عنه.Qari
Shaykh Abdul Haq Dahlawi us &n+, said about the spells that they are the ones used in the
jahiliyah (ignorance period) which had no relation to the teachings of the Qur'an and
sunnah (Holy Prophet's practice). Their words smack of polytheism. It was common to
the Arabs of the pre-Islamic period to take bad omen. Hence, every Muslim should abstain
from these things as he must from their polytheistic customs and habits, but, it is
unfortunate that Muslims today persist in taking ill omen. Apart from its roots in the
jahiliyah (ignorance period), one must not take ill omen because a person who does not
take ill omen is singled out with great excellence and included among those who will enter
.paradise without any account being taken from him. Besides, this is a characteristic that
takes him to the rank of tawakkul.(trust in allah)
Above this rank is the rank of one who shuns every kind of charm, talisman, cure and other
means. It is tawakkul in the real sense and it confirms it as defined by the Sufis that
tawakkul is to believe in Allah as the sustainer and to abandon all effort to earn and all
means and agencies. This is the second rank, or the middle rank. It is the rank of the
chosen ones. They qualify for the reward promised in the hadith (tradition). Rather, they
are given more good tidings, too:
لِلَّذِيْنَ آَحْسَنُوا الْحُسْنِى وَزِيَادَةٌ
{For those who do good is the best reward and an increase.)(10: 26)
Next is the third rank that is reserved for the ones near to Allah and it is the limit of this
ranking. They reject the means and the agencies outright. It is the same to them if these
things exist or not. If they use them to some extent, that is only to demonstrate servitude
and to obey Allah's will. In fact, their use of them in this sense is a sign of their resolve.
This is the rank of the select of the chosen and they are the Prophets (> Jule and the awaliya
who are mortal and human in bodies, but immortal with Allah. This is the final rank of
tawakkul (trust in allah) and also its true essence. Those people who attain this station are
the most excellent and get the greatest reward.
Alamgiri has mentioned a universal rule on this issue. The means and agencies that
remove a harm and a hardship are of three kinds.
(i)
(+4) Whose effectiveness is assured, like water quenching thirst, food relieving
hunger.
(ii)
The (b) zanni) or probables. Examples of these are to scarify, have incisions,
cupping, taking purgatives, using medicines to correct diseases that arise from
heat or cold, according to the principles of treatment. These are the outward
means of cure.
(iii)
The (y) unreal means like branding, incantation through prayers, using
talismans and so on.
Thus, as for those means that are (real and effective, it is not only not against
tawakkul(trust in god) but it is forbidden by shariah to abandon them if that might result in
death. As for those that are unreal, it is the spirit of tawakkul that they should be done
away with. The Prophet صلى الله عليه وسلم counted those who abandoned such means among the
(+5 +) mutawakkileen) ones who place trust (in Allah).
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is not a negation of tawkkul to use them as per the principles of medicine.
While the (b) or ) probables are not contrary to tawakkul as the ( y) or) unreal are, yet it
is not forbidden to abandon them as it is forbidden to abandon the (A) or) the ones whose
effectiveness is assured. In fact, under certain circumstances and for certain people, it is
better to abandon them. So, the (+) or) probables are between two other kinds.
(٥٢٩٦) وَعَنْهُ قَالَ خَرَجَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ يَوْمًا فَقَالَ عُرِضَتْ عَلَّ الْأُمُهُ فَجَعَلَ يَهُُّ النَّبِىُّ
وَمَعَهُ الرَّجُلُ وَالنَّبِىُّ وَمَعَهُ الرَّجُلَاتُ وَالثَِّىُّ وَمَعَهُ الرَّهْطُ وَالنَّبِىُّ وَلَيْسَ مَعَهُ أَحَدْ فَرَآَيْتُ سِوَادًا كَثِيرًا
سَدَّ الْأُفْقَ فَرَجَوْتُ أَنْ يَّكُوْنَ أُقَّتِيْ فَقِيْلَ لِيْ أَنْظُرُ قَرَأَيْتُ سَوَادًا كَثِيْرًّا سَدًّا الْأُفُقَ فَقِيلَ لِيِّ انْظُرُ
هُكَذَا وَهَكَذَا فَرَأَيْتُ سَوَادًا كَثِيْرًا سَدَّا الْأُفُقَ فَقِيْلَ هَؤُلَاءِ أُمَّتُكَ وَمَعَ هَؤُلَاءِ سُبْحُوْكَ أَلْفًّا قُدَّا مَهُمْ
يَدُخُلُكَ الْجَنَّةَ بِغَيْرِ حِسَابٍ هُمُ الَّذِيْنَ لَا يَتَطِيَّرُوْنَ وَلَّا يَسْتَرْقُوَ وَلَا يَكُتَۇُوَ وَعَلَى رَبِّهِمُ
يَتَ كَّلُوَ فَقَامَ حُكَاشَةُ بْنِ مِحْسَنٍ فَقَالَ ادُهُ اللَّهُ أَنْ يَجْعَلْنِيْ مِنْهُمْ قَالَ اللَّهُوَّ اجْعَلُهُ مِنْهُوُ ثُؤَّ قَامَ رَجُلْ
أُخَرُ فَقَالَ أُدُعُ اللَّهُ أَنْ يَجْعَلَنِيْ مِنْهُمْ قَالَ سَبَقَكَ بِهَا حُكَّاشَةٌ - (متفق عليه)
5296. Sayyiduna Ibn Abbas رضى الله عنه narrated that Allah's Messenger صلى الله عليه وسلم came
out (one day) and said, "The ummahs were shown to me (with their Prophets, in my
dream or through inspiration). When the Prophets began to pass, (I saw) a Prophet
was accompanied by two men. Another was accompanied by a large group and yet
another was accompanied by none. Then, I saw a large number of people who
obscured the horizon and I hoped that they were my ummah, but was told This is
Musa with his ummah.' I was told to look and I saw a great many people who
obscured the horizon, and I was told to look to the right and to the left. I saw very
many people who obscured the horizon (to either side). Then, I was told, "They are
your ummah. With them are seventy thousand leading them who would enter
paradise without being subjected to reckoning. They are those who do not take (ill)
omens, cast spells or cauterize themselves. But, they put trust in their Lord.' "At
that, Ukkashah ibn Mihsan schn >, got up and submitted, "Pray to Allah to place me
among them!" So, he prayed "O Allah, let him be among them!" Then, another
man got up and submitted, "Pray to Allah that He may place me among them!" But,
he said "Ukkashah has overtaken you in that."1
COMMENTARY: The word (_) nabi) Prophet stands for (Jj=))-rasul) Messenger because
they were deputed to propagate the religion.
Allamah nawawi dlw>, said that there would be seventy thousand from the Prophet's an.
ole ummah apart from those shown. Or, the seventy thousand would be from those
very people (who were shown) and this is corroborated by the words of the hadith
(tradition):
هذِهِ أُمَتُكَ وَيَدْخُلُونَ الْجُنَّةَ مِنْ هُؤُلَاءِ سَبْكُوْنَ اَلْقًّا
(They are your ummah. And of them seventy thousand will go to paradise.)
1 Bukhari # 6541, Muslim # 374220, Tirmidhi # 2446

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They do not have themselves branded unnecessarily. When it was very necessary and
there was no alternative, even some of the sahabah (Prophet's Companions) ,sano, had
themselves branded. Sa'd ibn Abu Waqqas we dn +, was one of them and indeed he is also
among the ten who were given glad tidings of paradise. It could also mean that they never
resort to branding even if it is very necessary. They submit to fate and believe in Allah and
rely on him. Instead of trying to put off any hardship, they feel delight in it. They are
deeply convinced that only Allah can cause profit and loss. Nothing and nobody else is
able to do that. They are pure souls and in their own eyes they are as though non-existent
and as far as delights of the soul are concerned they seem to have perished.
Some scholars explain that they do not brand themselves but if they cannot do without it,
their belief is only in Allah as the one who cures, not on branding.
Some others say that the ahadith (tradition) do not permit it unless a reliable physician
prescribes it as necessary.
The words that they do not cast spells mean that they do not use such incantation and
spells whose words do not comply with the Qur'an or ahadith (tradition), but border on
polytheism.
They do not take ill omen from anything like a bird flying or an animal making a sound,
etc.
The people who refrain from these things will enter paradise without having to submit to
accounting. They have a strong faith and character. Their beliefs have no similarity to
those of the jahiliyah (ignorance period).
As for the number seventy thousand, it is not specific. Rather, it signifies very many
people.
The Prophet صلى الله عليه وسلم did not pray for the second man after Ukkashah رضى الله عنه.Perhaps,
Allah had permitted him to pray for only one man.
Or, the second man did not qualify for that. So, the Prophet صلى الله عليه وسلم did not pray for
him, but he did not tell him that he did not deserve it beyond saying that Ukkashah så»,
preceded him in making the request (for the prayer).
Some scholars say that the second man was a hypocrite. The Prophet صلى الله عليه وسلم had
received a silent revelation that he should pray for Ukkashah us an +). This is a stronger
opinion because the second person who requested for a supplication is named in another
tradition as Sa'd ibn !Jbadah ål », a well-known sahabi.
This is evidence that one must try to take precedence on the path of piety. Also, religious
elders must be requested to pray for one's sucress and prosperity.
THE BELIEVER'S DISTINCTION
(٥٢٩٧) وَعَنْ صُهَيْبٍ ثَالَ قَالَ رَسُولُ اللهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ عَبَهَا لِأَمْرِ الْمُؤْمِنِ إِّ امْرَهُ كُلَّهُ لَّهِ خَيْرٌ
وَلَيْسَ ذلِكَ لِأَخْدٍ إِلَّا لِلْمُؤْمِنِ إِكْ أَصَابَتُهُ سَنَّالِشَكِّرَ فَكَانَ خَيْرًّا لَهُ وَإِنْ أَصَابَتُهُ ضَرَّاءُ صَبَرَ فَكَانَ
خَيْرًا لَّه(رواه مسلم)
5297. Sayyiduna Suhayb uرضى الع narrated that Allah's Messenger صلى الله عليه وسلم said, "It
.
is indeed amazing with a believer. There is good for him in his affairs each of
them! And it is not so for anyone but the believer! If he goes through what is
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endures it patiently and that is good for him."1
COMMENTARY: Every human being is either happy or grieved at different times of day or
night. A believer responds to them in a right way so that is always good for him. But, this
refers to the perfect believer. If he is not perfect, happiness makes him arrogant and grief
causes him to grumble and complain. Hence, every believer must take an account of
himself and examine himself whether he deserves to be called a perfect believer.
WORDS OF GUIDANCE
(٥٢٩٨) وَعَنْ آَبِيٍ هُرَيْرَةَ قَالَ قَالَ رَسُولُ اللَّهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ الْمُؤْمِنُ الْقَوِىُّ خَيْرٌ وَأَحَبُ إِلَى اللّهِ
مِنَ الْمُؤْمِنِ الضَّحِيْفِ وَفِيْ كُلِّ خَيْرْ آَخْرِضْ عَلَى مَا يَنْفَعَكَ وَاسْتَعِنُ بِاللَّهِ وَلَا تَعْجِزُ وَإِنْ أَصَابَكَ شَىْءُ
فَلَا تَقُلُ لَوْ آَنِّ فَعَلْتُ كَاتَ كَذَا وَكَذَا وَلَكِنْ قُلُ قَدَّرَ اللَّهُ وَمَا شَآءَ فَعَلَ فَإِنَّ لَوْ تَفْتَمُ عَمَلَ
.
الشَّيْطَانِ - (رواه مسلم)
صلى الله عليه وسلم narrated that Allah's Messenger رضى الله عنه Sayyiduna Abu Hurayrah .5298
said, "The strong believer is better and dearer to Allah than the weak (meaning he
who has a stronger faith and tawakkul and endures hardship at the hands of
others). Every believer (strong or weak) has good characteristics. So, whatever is
good (in terms of religion) crave for what benefits you in it. Seek help from Allah
(to do good) and do not be lethargic in seeking it.2
And, it you are overcome by something, do not lament, 'Had I done this or that,
such and such would have occurred,' but say, 'This is as Allah has decreed. (It is
what He decided.), what He wishes, He does, because 'if' or 'had I done' (implies
reliance on one's own design and) opens the door for the deeds of the devil." (And
the mind doubts the working of the decree.)3
COMMENTARY: It is not allowed to say 'If I had done this, I would not have suffered'
because such a supposition is meaningless. Nothing happens by itself. Everything is
decreed by Allah. It is as Allah says:
قُلْ لَّنْ يُصِيْتَنَا إِلَّ مَا كَتَبَ اللَّهُ لَنَّا
{Say, "Nothing can befall us except that which Allah has prescribed for us.} (9: 51)
So, it is disallowed to say 'if' when it is used in a sentence that negates decree and the
speaker does not subscribe to predestination, and imagines that everything occurs because
of the working of the law of cause and effect. When he does not hold this belief, there is
not harm in using 'if', as indeed the Qur'an says:
لَوْكُنْتُمْ فِيْ بِيُوْتِّكُمْ لَبَرَزَّ الَّذِيْنَ كُتِبَ عَلَيْهِمُ الْقَتْلُ
{Even if you had been in your houses, those for whom slaying was decreed, ... } (3: 154)
Or, it is as the Prophet صلى الله عليه وسلم said (and is quoted in hadith (tradition) # 2555)
لَوْ آنِّئْ أَسْتَقْبَلْتُ مِنْ آَمْرِى مَا اسْتَدُبَرُتُ
1 Muslim # 64-2999
2 Or, as some put it, in doing that what you are commanded.
3 Muslim # 31-2664
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(Had I known before ..... what I learnt later ... )
This word (N) is used in many other traditions in this way. So, this word is not permitted
to be used if meant to deny decree. Besides, the prohibition is merely nahi tanzihi
(forbidden nearer to lawful) (prohibition that is nearer lawful, but not unlawful).
Besides, if it is used in a sentence regretting the omission of an act of worship, or inability
to do it, then there is no harm in it. It is used in ahadith (tradition) in this sense. In fact, it
is good to regret oversight or omission of an act of worship. There is a reward for it.
Imam Razi رضى الله عنه has quoted Abu Amir رضى الهعنه in his book Mashikhat:
"If anyone regrets losing something of the world and belonging to him, then he draws
nearer to hell by the distance covered in one thousand years. But, if anyone regrets having
missed or lost something of religion or concerned with the hereafter then he draws nearer
to paradise by a distance covered in one thousand years.'
SECTION II
PLACE TRUST IN ALLAH IN A COMPLETE WAY
الفضلُ الثَّانِى
(٥٢٩٩) عَنْ عُمَرَ بُنِ الْخُطَّابِ قَالَ سَمِعْتُ رَسُولَ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ يَقُولُ لَوْاَنَّكُمُ تَتَوَقَُّوَ عَلَى
اللَّهِ حَقَّ تَوَكُّلِهِ لَرَزَ قَكُمْ كَمَايَرْزُقُ التَّيْرُ تَغُدُوا خِمَاصًا وَتَرُوُْ بِطَانًا۔ (رواه الترمذى وابن ماجه)
5299. Sayyiduna Umar ibn Khattab «så +, narrated that he heard Allah's Messenger
plug ale an Lo say. "If you did put trust in Allah, observing a true trust in Allah,
observing a true trust in Him, then, indeed, He would give you provision as He
provides the birds that emerge hungry in the morning and return with a full belly
in the evening."1
COMMENTARY: Tawakkul, in its real sense, is to believe firmly that no one but Allah
brings everything into existence. He is the Owner of everything that exists whether
animate or inanimate, whether provision is to given or not, harmful or profitable, poor or
rich, sick or healthy, death or life - whatever it is and whatever condition. Everything is
from Him. It is also to believe without any semblance of doubt that He is the Bestower of
provision. Then one must engage in earning a livelihood in a reasonable manner without
overworking or being greedy and without failing to distinguish the unlawful:
Imam Ghazzali ales, said that if anyone imagines that tawakkul is to abandon all kind of
work and sit in expectation then he is stupid.
Imam Qushayri al-, said that the heart is where tawakkul grows and effort is necessary to
earn a livelihood and it does not contradict tawakkul provided reliance is placed in Allah
not on one's effort. The hadith (tradition) gives the example of the bird that flies out in
quest of food but depends on Allah to get it. Hence, while it is not wrong for man to search
for a livelihood, yet he must adopt reasonable means and place trust in Allah. It is as Allah
says:
وَكَائِّنٌ مِنْ دَآئَةٍ لَا تَحْمِلُرِزْقَهَا اللّهُ يَرْزُقُهَا وَإِيَّاكُمْ
{And how many a living creature there is that carries not its own sustenance (but)
Allah provides for it and for you!) (29: 60)
The hadith (tradition) says that provision is not received through effort and striving.
1 Tirmidhi # 2344(2351), Musnad Ahmad # 205, Ibn Majah # 4164.

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Rather, only Allah· provides it. At the same time, the hadith (tradition) does not say that
one must make no effort at all, because tawakkul and reliance are placed in the heart and
this does not prevent working for provision with the limbs. However, sometimes, Allah
provides sustenance without effort of any kind whatsoeve .. It is a blessing of tawakkul
that one has to make no effort but others work and bring him his provision, as evidenced in
the words of Allah:
وَمَا مِنْ دَآَةٍ فِي الْأَرْضِ إِلَّ عَلَى اللَّهِرِ زُقُهَا-
{And there is not a creature on the earth but upon Allah rests its sustenance.)(11: 6)
When the young of the crow hatch, they are pure white and it deserts them. But, Allah
feeds them by sending to them flies and ants that they eat by picking them up one by one.
When they grow up, they begin to change colour and become dark black. Their parent
visits them after some time and finds them having his own colour, so it takes them and
raises them. This demonstrates that Allah provides sustenance to some even without their
making any effort.
There are many anecdotes about it. But, the most amazing is that Al ah asked the angel
Izra'il (>JIAle who is in charge of taking out the souls of the creatures, "Have you ever felt
mercy for anyone when extracting the soul of that person?" He said. "Yes" I felt much
pity, O my Lord. It was when a boat capsized and many people drowned but some
managed to survive. Among them was a woman with her infant. She clung to a plank
with him feeding him I got Your command at that instant that I should take out her soul.
So I did that but I felt pity on her infant on a broken plank in the sea, all alone." Allah
asked, "Do you know how that infant fared? I directed the plank to the banks of an island
where a lioness took him and suckled him. When he gr :w up, I appointed some jinns to
teach him human speech and manner of living. He grew up into a young man, well
learned. He joined the ulama (Scholars) and became rich and king of a state and ther of all
lands of earth. Then he forgot himself, and his power turned out to be his worst enemy
driving him away from human values and servitude to Me. He forget his position as
servant and the rights of the Lord. He did not remember that Allah had brought him out of
the sea and had finally made him sovereign of the world. Do you know him? He came to
be known as Shaddad!1
Believers must not forget that Allah is Merciful, kind. When He feeds His enemies, how
will He overlook His friends and dear ones?
NEARER PARADISE OR NEARER HELL
(٠ ٥٣) وَعَنِ ابْنِ مُسْكُوُدٍ قَالَ قَالَ رَسُولَ اللَّهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ أَيُّهَا النَّاسُ لَيْسَ مِنْ شَىْءٍ يُقَرِّبُكُمُ إِلَى
الُثَّةِ وَيُبَاعِدُكُمْ مِنَ النَّارِ إِلَّ قَدْ أَمَرْتُّكُمُ بِهِ وَلَيْسَ شَىْءٍ يُقَرِّيُكُمْ مِنَ الثَّارِ وَيُبَّا عِدُكُمْ مِنَ الْجَنَّةِ إِلَّا قَدْ
تَيْتُكُمُ عَنْهُ وَإِثَّ الرُّوْءَ الْآَمِيْنَ وَفِيْ رِوَايَةٍ وَإِّ رُوَعَ الْقُدُسِ نَفَثَ فِيْ رُوْعِى أَثَّ نَفْسًا لَنْ تَمُوْتَ حَتُى
تَسْتَكُمِلْ رِزْقَّهَا أَلَا فَاتَّقُو اللُّهَ وَأَجْمِلُوا فِى الَّلَبِ وَلَّا يَجْمِلَتَّكُمْ اسْتِبْطَاءُ الرِّزْقِ آَنْ تَظْلُبُوُهُ بِمَا عَاصِى
اللّهِ فَإِنَّهُ لَا يُدْرِكُ مَا عِنْدَ اللَّهِ إِلَّ بِطَاعَتِهِ- رَوَاهُ فِي شَرُحِ السُّنَّةِ وَالْبَيْهَقِيِّ ◌ِ شُعَبِ الْإِيْمَانٍ أَلَّا أَنَّهُ لَمُ
1 Shaddad was the tyrant king of the (people o1) Aad who founded the earthly paradise, Eram.
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يَذْكُر واتَّ رُوْعَ الْقُدُسِ.
صلى الله narrated that Allah's Messenger رضى الله عنه Sayyiduna Abdullah ibn Masud .5300
ytle said," O people, nothing there is as may bring you nearer to paradise and as
may put you further from hell that I have not commanded you. And nothing ther is
as may bring you nearer to hell and away from paradise that I have not forbidden
you. And, Ar-Rooh ul-Amin - or, as per a version, the Rooh ul-Quds - (meaning
Jibril (> Jungle) has put into my heart (that is, brought a lighter revelation to me) that a
soul does not die till it gets its provision in full. So, fear Allah, adopt moderation in
seeking (your provision). And do not be led by delay in receiving your provision to
commit acts of disobedience to Allah. For, indeed, that which is with Allah can be
had with nothing but obedience to Him."1
COMMENTARY: It is only from the Book (or, Qur'an) and the sunnah (Holy Prophet's
practice) that all the things that benefit men and that harm him may be learnt. It is a waste
of time to look for such things elsewhere.
The word (23) rooh means 'life' and it is also taken to mean (_) wahy) 'revelation,' and
Jibril عليه السلام and Eesa عليه السلام, too. Here it refers to Sayyiduna Jibril عليه السلام. His attribute is
al-amin, because he conveyed Allah's message to the Messengers faithfully. So, too, he is
called Rooh ul-Quds. The words quds is pure and he is pure in a perfect way.
The word (Url) means to exercise moderation in seeking provision. One must not involve
oneself too much in working for it because one is not made responsible to seek provision.
It is as Allah says:
وَمَا خَلَقْتُ الْجِنَّ وَالْإِنْسَ إِلَّ لِيَعْبُدُونَ مَآ أُرِيِّدُ مِنْهُمْ مِنْ رِّزْقٍ وَمَا أُرِيدُ أَنْ يُْعِمُوْنَ إِنَّ اللّهُ هُوَ
الَّزَّاقُّ ذُوْ الْقُوَّةِ الْمَتِيْنِ-
{And I have not created the jinn and mankind but to worship Me .:
I seek of them no sustenance nor do I seek that they should feed Me.
Surely, Allah! He is the Bestower of sustenance, the Lord of Power Ever-steadfast.}
(51: 56-58)
And Allah also says:
وَأُمُرْ أَهْلَكَ بِالقَّلوةِ وَاصْطَيِرْ عَلَيْهَا ط ◌َلَّاَ تَسْئَلُكَ رِ زْقًّا ط ◌َحْنُ نُرْ زُقُتَ طِ وَالْعَاقِبَةُ لِلتَّقُوى-
{And enjoin salah (prayer) on your household and persevere therein. We ask not
you to provide sustenance. We indeed provide for you. And the good end is for
righteousness.}(20: 132)
If the word (Ului) is taken to mean as stated in the foregoing lines, then it will be said to be
a command expressing permission. But, if it were taken to mean get your provision from
lawful sources,' then the command will be of the nature of wajib (obligatory) (an obligatory
kind). This is supported by the next words that if the provision is delayed, 'do not be upset
and do not seek unlawful means to procure it.' Do not steal, appropriate anyone's
property, pretend to be highly religious and dupe people to pay homage to you etc.
In fact provision never is delayed. It comes at the appointed time in appointed measure.
Sin and disobedience can never bring it earlier. If one grumbles and shows restlessness, he
1 Bayhaqi in Shu'ab ul-eeman # 10376
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earns nothing but sin. Besides, whatever provision is got through sin is forbidden. So,
there is not good in being restless, committing sin or disobeying.
Teebi alas, said that (Ulaz!) means to earn in a decent, pious manner. One should never use
a method that is contrary to Shari'ah (divine law).
The word (that!) is used to signify delay. It is from (all). It is like (Adet) from (cis) in the
Qur'an. The letter (¿) is for emphasis.
WHAT IS ZUHD (ABSTINENCE)
(٥٣٠١) وَعَنْ أَبٍ ذَرٍ عَنِ النَّبِيِّ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ قَالَ الزَّهَادَةُ فِي الدُّنْيَا لَيْسَتُ بِتَحُرِيُمِ الْحُلَالِ وَلَّا
بِإِضَاعَةِ الْمَالِ وَلكِنَّ الزَّهَادَةَ فِي الدُّنْيَا أَْ لَاتَكُوَُّ بِمَا فِي يَدَيْكَ أَوْثَقَّ بِمَا فِ يَدِى اللُّهِ وَاَلْ
تَكُونَ فِى ثَوَابِ الْمُصِيْبَةِ إِذَا أَنْتَ أُصِبْتَ بِهَا أَرْغَبَ فِيْهَا لَوْ أَنَّهَا أُبْقِيَتُ لَكَ - رَوَاءُ التِّزْمِذِىُّ وَابْنُ مَاجَةً
وَقَالَ التِّرْمِذِىُّ هُذَا حَدِيْثْ غَرِيبٌ وَعَمْرُو بْنُ وَاقِدِ الرَّاوِئُ مُنْكَّرُ الْحَدِيْثِ.
5301. Sayyiduna Abu Dharr رضى الله عنه narrated that the Prophet صلى الله عليه وسلم said, "To
observe Zuhd (abstinence) (abstinence) in this world is not to forbid the lawful to
oneself or to squander property. But, zuhd (abstinence) in this world is that you
rely more on what is with Allah than on that which you posses, and that you long
for reward against hardship which our encounter to such an extent that you wish it
to prolong for ever."1
COMMENTARY: In the light of this hadith (tradition), abstinence is not to deny oneself the
blessings and natural desires of the world when Allah has made them lawful for us. Apart
from not being zuhd (abstinence), this thing is also forbidden because Allah says:
لَا تُحَرِّمُوْ اطَيِّبَاتٍ مَا أَحَلَّ اللَّهُ لَكُمْ
{Forbid not the wholesome things that Allah has made lawful for you.)(5: 87)
Moreover, it is known definitely that the Prophet صلى الله عليه وسلم never abstained from the
desirable pure things and from the worldly blessings of Allah. He benefited from that
which he received. Clearly, who can possess more zuhd (abstinence) and taqwa
(piety)than,the Prophet صلى الله عليه وسلم. So, the so-called Sufis and the ignorant consider the
abandoning of pleasures as zuhd (abstinence) and taqwa (piety)and do not eat wholesome
food and fruit and do not wear good clothing and they refrain from using other blessings.
They say that this is zuhd (abstinence) and taqwa. Indeed, they do not really know what
zuhd (abstinence) is and what it means to be a zahid (abstinent).
At the same time, zuhd (abstinence) and taqwa (piety)is not to waste the wealth and
property that Allah has given, neither must that be put to unnecessary use. He must not
throw it away or distribute it among people.
It is not proper to assume such kind of zuhd (abstinence). It is also not correct to keep
oneself free of worldly property and refrain from earning to observe zuhd (abstinence) and
taqwa. While some people do it, when they are in dire need they look hopefully at other
people, forgetting their zuhd (abstinence). Rather, zuhd (abstinence) really is in the heart.
It should be turned only to Allah in every condition and one must not have a soft corner or
1 Tirmidhi # 2340(2347), Ibn Majah # 4100.
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love for the world and the worldly things.
As for 'things that you possess,' they refer to worldly possessions, planning and skill. And,
as for what Allah possesses, they are the things that are in His known and unknown
treasures. So, you must have trust and reliance basically on His promise to provide you.
He provides you from such places and sources as you could not even think of. Do not
suppose that whatever you earn through effort and skill comes to you because of that.
Rather, all that comes to you according to His promise to provide you. If He gave you
nothing, then all your schemes and efforts would bear you no fruit. Besides, whatever you
get and possess cannot last longer than that which lies in Allah's treasures and which you
have not yet received. All that you have will perish but Allah's treasures are perpetual and
never perishable. He says:
مَاعِنْدَ كُمْ يَنْفَدُ وَمَاعِنْدَ اللهِباقٍ
{That which is with you comes to an end and that which is with Allah is lasting.} (16: 96)
The hadith (tradition) concludes with the message that zuhd (abstinence) calls on you not
to turn to the worldly comforts and luxuries and not to wish to benefit from worldly
blessings. You must realize that they are instrumental in afflicting you with trials and
hardships in your life of the next world.
When you suffer from a worldly hardship, instead of being anxious, welcome the
difficulty. Seek reward against it and behave as though you are not facing any hardship
but awaiting it. You must wish that the hardship must come to you.
The Prophet صلى الله عليه وسلم made clear in this hadith (tradition) that if anyone has the two
attributes in him then he observes zuhd (abstinence), He should ignore the world and all its
things. And he should aim only for the next world. The Prophet's ,l & o saying
means that zuhd (abstinence) is perfect only when one observes tawakkul and shows
patience and desires the hereafter to such an extent that he adores worldly troubles because
they will get him reward in the next world. He loves being afflicted with them more than
not being afflicted. When this is developed, zuhd (abstinence) is truly accomplished.
PEOPLE CANNOT BENEFIT OR HURT YOU
(٥٣٠٢) وَعَنِ ابْنِ عَبَّاسٍ قَالَ كُنْتُ خَلْفَ رَسُولِ اللَّهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ يَوْمًّا فَقَالَ يَا غُلَامُ إِحْفِظِ اللَّهُ
يَخْفَضْكَ لِحُفِظِ لِلّهِ تَجِدُه ◌ُجَاهَكَ وَإِذَا سَأَلْتَ فَاسْتَلِ اللّهَ وَإِذَا اسْتَعَنْتَ فَاسْتَحِنُ بِاللهِ وَاعْلَمْ آَّ الْأُمَّةَّ لَوِ
اجْتَمَعَتْ عَلَى أَنْ يَنْفَعُوْكَ بِشَىْءٍ لَمْ يَنْفَعُوْكَ إِلَّا بِشَىْءٍ قَدْ كَتَبَهُ اللَّهُ لَكَ وَلَوَ اجْتَمِعُوْا عَلَّى أَنْ يُضُرُّوْكَ
بِقَىْءٍ لَمْ يَّفُرُّؤُكَ إِلَّ بِشَىْءٍ قَدْ كَتَبَهُ اللَّهُ عَلَيْتَ رُفِعَتِ الْآَقْلَامُ وَجُفَّتِ الشُّكُفُ - (رواه أحمد والترمذى)
5302. Sayyiduna Ibn Abbas As à , narrated that one day he was riding behind
Allah's Messenger صلى الله عليه وسلم who said (to him), "Son, be mindful of (the
commands of) Allah, Allah will be mindful of you (for, it is as (Jagt agt ;) - he who
becomes Allah's, Allah too becomes his). If you be mindful of Allah, you will find
Him with you (with His bounties for you). When you (wish to) ask for something,
ask it from Allah (alone) and when you seek help, seek help (only) from Allah.
And, know that if all the creatures were to get together to benefit you to some
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you. And so, were they to get together to hurt yu to some extent, they will not be
able to hurt you, except to the extent Allah has decreed for you. The pens have been
raised (and put aside) and the scrolls are dry." (This refers to the record of
predestination.)1
COMMENTARY: The meaning of 'Allah will be with you' is that:
(i)
His mercies and blessings will accrue to you.
(ii)
He will protect you, help you and let you get your ambitions.
(iii)
Your sight will gain His awareness as though He is before you and you see
Him between the place of kindness and perfect faith such that all else is
invisible to you.
The next words call for asking Allah alone because everything belongs to Him and is in His
power. Every blessing and comfort that you get and every trial and hardship that is
averted from you is because of Allah's mercy through which He bestows or withholas.
Most of all, His mercy is genuine. There is no selfishness in it at all, nor any excuse. He is
Generous, absolutely, and Independent, Rich Who lacks nothing. Never does He need
anything. Hence, only He is the One in Whom we may place our hopes. We must fear no
one else but only His punishment, and we must depend on Him alone for all our needs.
This is what the Prophet صلى الله عليه وسلم said. If anyone cannot do anything for himself how
may he be expected to benefit or harm any other person. We must never cease to ask Allah,
for, according to one hadith (tradition), if anyone does not ask Allah for anything then He
gets angry at him. Besides, to beseech one's Creator is to demonstrate to Him one's
helplessness and need which is the essence of servitude to Him. Someone has said very
aptly:
وابناء آدم حین تسئال تغضب
الله يغضب ان ترکت سواله
(Allah gets displeased when you do not ask Him But the children of Aadam get
displeased when they are asked.)
The next words are that 'when the creatures get together to benefit you ... ' We must ascribe
every profit and loss to Allah and we must turn to Him in every condition. He alone gives
and He alone withholas. Some books of metaphysics say that Allah declares, "By My
might and honour, I sever relations with him who placed hope in someone other than Me.
I clothe him with garments of disgrace for others to see. I deprive him of My nearness and
cast him away from meeting Me. I let him wander in the dark labyrinth of worries and
anxieties. How can he depend on others when I hold these things? I am Al-Hayyi Al-
Qayoom (The Ever Living, The Ever-Subsisting). He knocks at doors thai are shut but My
door is open for one who comes to Me and prays to Me."
The next words say that the pens have been kept aside and the scrolls have dried. Thus,
the commands have been given and recorded for everything that will happen till the last
Hour. Nothing more will be recorded and nothing will be amended. The scrolls are rolled
up for ever.
We have seen a hadith (tradition) (#94) in this book (Mishkat) which tells us that the first
thing that Allah created was the pen. "He said to it, 'write down!' So it recorded
1 Tirmidhi # 2516, Musnad Ahmad # 1-293.

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everything that would transpire till eternity.1
Here, a question may arise about the words of the Qur'an:
يَمْحُو اللّهُ مَا يَشَآءُ
{Allah blots out .... What so ever He will.)(13: 39)
'The explanation is that blotting out and retaining are part of what are decreed already and,
after recording which, the pen was put aside, and the scrolls dried. There are two kinds of
the decree:
(i)
The (e) mubarram which are the irrevocable allowing for no alteration.
And,
(ii)
The (sla) mu'alliq which are the suspended and are not irrevocable bui
permit alteration.
Apart from. this, the blotting out and retaining (or establishing) are linked to the Preserved
Tablet and to Allah's knowledge. It is recorded afore hand in the preserved Tablet that a
certain thing would be blotted out in such a manner or retained and this is known to Allah.
This is what is described as blotted out or retained. It is that which is decreed, neither will
it be called altered nor changed.
Some scholars say that there are two books with Allah:
(i)
The Preserved Tablet in which there can be no change, and.
(ii)
The book in which the angels write down deeds of the people and betting
out or retaining is done in it.
This hadith (tradition) urges us to put trust in Allah. We must be pleased with what
pleases Allah. We must not regard our skill, effort and power and strength as truly
effective because nothing that happens is outside Allah's domain and will and judgment.
It is as written down by the Recorder of destiny fifty thousand years before the creation of
earth and heaven.
We have to give thanks in every kind of circumstances. One can hope for Allah's helping
trying circumstances only if one exercises patience in grief and difficulty and makes no
complain.
Shaykh Abdul Qadir Jilani antes, has written in Futuh -u !- Ghayb that every believer must
make this hadith (tradition) a reflection of his heart. He must act and rest in accordance
with the teachings of this hadith (tradition). He will be safe in both the worlds if he follows
its teachings and he will be raised in honour in both the worlds because of Allah's inercy.
Some versions of this hadith (tradition) have after the words (Saladedos) (will find Him with
you) the following passage:
تَّعْرِف إلى اللَّهِ فِي الرِّخَّاءِ يَعْرِفُكَ فيِ الشَّدَائِدِ، فَإِنِ اسْتَطَعْتَ أَنْ تَعْمَلَ لِلّهِ بِالرِّضَاءِ فِي الْقِيْنِ فَافْعَلُ
فَإِنْ لَمْ تَسْتَطِهُ فَإِّ فِيِ الشَّبْرِ عَلَى مَاتَكُرَهُ خَيْرًا كَثِيرًا وَاعْلَمُ أَثّ النَّصْرَمَةَ الصَّبْرِ وَالْفَرجَ مَعَ الْكُرُبِ
وَإِثَّ مَعَّ الْعُسْرِ يُسْرًّا وَلَنْ يَغْلِبَ عُسْرٌ يُسْرَيْنِ۔
"Do not fail to remember Allah (by recognizing Him) in good times. He will
remember you in your bad times. It you can do something for Allah with pleasure
1 Tirmidhi # 216280, 3330, Abu Dawud # 4700 Musnad Ahmad 5-317 narrated by Ubadah ibn Samit
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and a conviction then do it. But, if you cannot, then know that patience in the face
of such happenings as you dislike is also very good. And, know that help lies with
patience and abundance lies with hardship. And every difficulty is followed be
ease and a single difficulty will not suppress two easy circumstances." (One of
these is in this world and the other awaits in the hereafter - in the shape of reward
and recompense.)
MAN'S HAPPINESS & MISFORTUNE
(٥٣٠٣) وَعَنْ سَعْدٍ قَالَ قَالَ رَسُولُ اللَّهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ مِنْ سَعَادَةٍ ابْنِ أَدَمَ رِضَّاهُ بِمَا قَقَى اللَّهُ لَهُ وَمِنُ
شِقَاوَةِ ابْنِ أَدَمَ تَرُكُه استَخَارَةَ اللّهِ وَمِنُ شِقَاوَةِ ابْنٍ أَدَمَ سَخَلُهُ بِمَا قَقَى اللَّهُ لَهُ - رَوَاهُ أَحْمَدُ وَالتِّزْ مِذِىُّ
وَقَالَ هذَا حَدِيثٌ غَرِيبُ۔
5303. Sayyiduna Sa'd رضى الله عنه narrated that Allah's Messenger صلى الله عليه وسلم said, "The
good fortune of the son of Aadampiac lies in part in his pleasing acceptance of
what Allah has decreed for him. The misfortune of the son of AadameM.Jule lies in
part in his neglect of praying for Allah's favours and part of the misfortune of the son
of Aadam> Jude lies in his unhappiness with that which Allah has decreed for him.1
COMMENTARY: Man's good fortune lies in his asking Allah for good things, his
supplication to Allah and his willing acceptance of what is decreed for him.
If he does not supplicate Allah for good, that is his misfortune. So, his good fortune lies in
praying to Him for prosperity. He must always ask for the right path and pray to Him to
keep him away from evil. This means that it is wrong to imagine that if a person does
something contrary to Shari'ah (divine law) then that was predestined and he must accept
it willingly. It is certainly not so!
If anyone is pleased with Divine decree then he feels comfortable at heart and gets mental
peace so that he can go about his work and his worship with concentration. He who does
not accept Divine decree willingly is upset on slight difficulties and problems and does not
devote himself to worship with concentration.
When a person is pleased with Divine decree then this preserves him from Allah's wrath
and displeasure because he does not express disapproval of it. A man's expression of his
disapproval is to speak highly of what Allah has not decreed for him, but definitely what
Allah has written for him is better than what the man expects and speaks highly of.
ISTIKHARAH: It is to seek from Allah good in all one's affairs. One should hold that he
simply does not know what procedure or action is good for him and what is bad. Only
Allah knows that. But, generally, it happens that (on his own) man thinks of something as
good for him but it turns out bad. And, it he deems it unfavourable, it turns out to be good
for him. It is as Allah say:
عَنَّى أَكْ تَكْرَ هُوْاشَيْنَّا وَهُوَ خَيْرٌ لَّكُمْ وَعَنَى أَنْ تُحِتُّوا شَيْئًا وَهُوَ شَرْلَّكُمْ وَاللَّهُ يَعْلَهُ وَأَنْتُمْ لَا تَعْلَمُوْنٌ
{ ... it may be that you abhor a thing, while it is good for you, and it may be that you
love a thing, while it is bad for you. Allah knows and you know not.}(2: 216)
When a person is convinced of this in a perfect way, he may move to the next stage. He
1 Tirmidhi # 2951

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may say that whatever happens in this world takes place in accordance with Allah's will
and command. And whatever occurs at His command and will can never be but good and
have good results.
Whatever is good is from You, O Allah, but evil is not ascribed to You.
It is mustahab (desirable) to consult knowledgeable and intelligent scholars when an
important affair presents itself or something significant is to be under taken. After that,
one may make istikharah. It is to turn to Allah, the Real Doer, with sincere heart and to
supplicate Him for guidance to what it good and worthy. The briefest istikharah is:
اللَّهُؤَ خِرْ لِى وَاخْتَزْلِى فَلَائِلُنِى إِلىاِخْتِيَارِی۔
"O Allah, decree what is good for me, and select that which is good for me. Do not
leave me to myself (to choose for myself)."
The complete supplication of istikharah has been mentioned previously.1
(Under optional or supererogatory salah (prayer))
Tabarani رحمه الله has transmitted the marfu hadith (tradition) of Sayyiduna Anas رضى الله عنه in
his Awsat:
مَاخَابَ مَّنِ اسْتَخَارَ وَلَّا نَدِمَ مَنِ اسْتَشَارَ وَلَّا قَالَ مَنِ اقْتَصَدُ
(He cannot fail who makes istikharah. He will not repent who consults. And he
will not be helpless who observes moderation.)
Some wise men have said that he who has received four things will not be
deprived of four things;
(i)
He who is grateful (and gives thanks) will not be deprived of increase (in
his blessings).
. (ii)
He who is enabled to make repentance will not be deprived of approval (of
it).
(iii)
He who makes istikharah will not be deprived of good and prosperity.
(iv)
He who consults will not be deprived of getting to the correct decision.
SECTION III
الفَصلُ الثَّالِثُ
PLACING COMPLETE TRUST IN ALLAH
(٥٣٠٤ _٥٣٠٥) عَنْ جَابِرٍ أَنَّهُ غَزَا مَعَ النَّبِيِّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ قِبَلَ تَخْدٍ فَلَمَّا فَقَلَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ
وَسَلَّمَ قَفَلَ مَعَهُ فَأَدْرَ كَتْهُمُ الْقَائِلَةُ فِيْ وَادٍ كَثِيْرِ الْمِضَاةِ فَنَزَلَ رَسُولُ اللهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ تَفَرَّقَ النَّاسُ
يَسْتَظِلُّونَ بِالشَّجَرِ فَنَزَّلَ رَسُولُ اللَّهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ تَحْتَ سُمُرَةٍ فَعَلَّقَ بِهَا سَيْفَهُ وَزِمْنَا نَوْمَةٌ فَإِذَا
رَسُوْلُ للهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ يَدُ حُوْنًا وَإِذَا عِنْدَهُ أَعْرَائِيْ فَقَالَ إَِّ هُذَا اخْتَرَطَ عَلَى سَيْهِى وَآَنَا نَائِهُ
فَاسْتَيْقَظْتُ وَهُوَفِىْ يَدِ؛ٍ صَلْتًّا قَالَ مَنْ يَّمْتَئُكَ مِّى فَقُلْتُ اللَّهُ ثَلْقًّا وَلَمْ يُعَاقِبْهُ وَجَلَسَ- مُتَّفَقْ عَلَيْهِ وَفِيْ
رِوَايَةٍ آٍ بَكُرِ الْإِسْمَاعِيِّ فِيْ صَحِيْحِهِ فَقَالَ مَنْ يَمْنَعُكَ مِي قَالَ اللهُ فَسَقَطَ السَّيْ مِنْ يَدِهِ فَأَخَذَ رَسُوْلُ
اللهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ الشَّيْفَ فَقَالَ مَنْ يَّمْتَكُكَ مِتِّى فَقَالَ كُنُّ خَيْرَ أَخِذٍ فَقَالَ تَشْهَدُ أَنْ لَا إِلهَ إِلَّ اللّهُ
1 See hadith (tradition) # 1323 of this book.

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وَأَنِى رَسُولُ اللَّهِ قَالَ لَا وَلْكِتِىْ أُعَاهِدُكَ عَلَى أَنْ لَّا أُقَّا تِلْكَ وَلَا أَكُوْتَ مَعَ قَوْمٍ يُقَاتِلُوْنَكَ فَخَلَّى
سَبِيْلَهُ فَأَقُّ أَصْحَابُهُ فَقَالَ جِئْتُكُمْ مِنْ عِنْدِ خَيْرٍا النَّاسِ هُكّذًا فِي كِتَابِ الْحُمَيْدِيِّ وَفِى الرِّئَاضِ۔
5304. Sayyiduna Jabir we à», narrated: I participated in a jihad (crusade) with the
Prophet صلى الله عليه وسلم towards Najd. When he returned, I too came back with him. We
came to a valley full of thorny trees in the afternoon (and decided to have a nap).
Allah's Messenger صلى الله عليه وسلم alighted and the people dispersed (here and there)
seeking shade under trees. Allah's Messenger صلى الله عليه وسلم came down under an
acacia tree on which he hung his sword. We took a nap. Suddenly, we heard
Allah's Messenger صلى الله عليه وسلم call us and we saw an Arab villager with him. He
said, "This man had unsheathed my sword against me when I was asleep. When I
awoke I saw it so in his hand and he asked me, 'Who will protect you from me?' I
said three times, 'Allah,"" He did not punish him, but sat down.1
5305. The version of Abu Bakr al-Isma'ili in his sahih:
The man asked, "Who will protect you from me?" He (the Prophet صلى الله عليه وسلم) said,
"Allah," and the sword dropped from his hand. Allah's Messenger صلى الله عليه وسلم took
the sword and asked, "Who will protect you from me (if I decide to kill you)?" The
man pleaded, "Be (as you are) the kindest in awarding punishment. (It is not with
you to seek retaliation. Forgive me.)" He said, "Do testify that there is no God but
Allah and that I am Allah's Messenger." He said, "No! But, I do pledge to you that
I shall not fight with you or be with those people who fight with you."
So he let him go free. When he came to his companions, he said, "I am coming to
you from the best of men."2
(It is thus transmitted in Humaydi's book and in ar-Riya (ostentation)d of Nawawi.)
COMMENTARY: Najd is the word applied to an elevated land. Also, it is a name of a
region in the Arabian peninsula (in its centre and its tribal province). This region is
elevated (from 762 m to 1525 m) so it is given the name Najd. In the ancient times, it was a
very small area but currently the entire central region of the Arabian peninsula is Najd and
covers an area 800 miles by 100 (or 200) miles. It ranges in the north from the southern tips
of the deserts of Syria to the valley ad-Dadaris or ar-Rub an Hali in the south, and in width
from Ahsa to the Hijaz.
(«Las) Idah is plural of ((Aae) adah). It is a thorny tree. According to Majm ul-Bihar, it is
acacia or gum Arabic. A larger variety of it is samurah (3).
THE VERSE TO GET AMPLE PROVISION
(٥٣٠٦) وَعَنْ آَبيِ ذَرٍ أَثَّ رَسُولَ اللّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ قَالَ إِّ لَا أَعْلَمُ أَيَّةٌّ لَوْ آَخَذَ النَّاسُ بِهَا لَكَفَّتُهُمُ
وَمَنْ يَتَّقِ اللَّهَ يَجْعَلُ لَّهْ مَخْرَ جَّا وَيَرْزُقُهُ مِنْ حَيْثُ لَا يَخْتَسِبُ-(رواه أحمد وابن ماجة والدارمى)
5306. Sayyiduna Abu Dharr رضى الله عنه narrated that Allah's Messenger صلى الله عليه وسلم said,
"Indeed, I know a verse such that if the people go by it, it would suffice them.
(They would not need to observe other invocations. It is:
1 Bukhari # 2910, Muslim # 14-843.
2 Bukhari # 2913, (Muslim # as above), Riya (ostentation)d as-swulihiny, Nawawi.

Vol.
Translation & Commentary of MISHKATUL MASAABIH
659
وَمَنْ يَتَّقِ اللَّهُ يَجْعَلَ لَّهُ مَخْرَ جًا وَيَرْ زُقُهُ مِنْ حَيْثُ لَا يَحْتَسِبُ (الاية)
{And whoso fears Allah, He appoints a way out for him. And He provides him
sustenance from whence he expects not.}1
COMMENTARY: The rest of the verse (3) is included here:
وَمَنْ يَّتَّقِ اللَّهُ يَجْعَلُ لَّهُ مُخْرَ جَّاوَيَرْ زُقُهُ مِنْ حَيْثُ لَا يَجْتَسِبُ وَمَنْ يَتَوَكَّلُ عَلَى اللَّهِ فَهُوَ حَسْبُهُ إِّ اللّهَ بَالِهُ
أَهْرِهِ قَدْجَعَلَ اللهُ لِكُلِّ شَىْءٍقَدْرًّا۔
{And whoso fears Allah, He appoints a way out for him. And He provides him
sustenance from whence he expects not. And, whosoever puts his trust in Allah, so
He will suffice him. Surely Allah attains His purpose Allah indeed has appointed a
measure for everything.}(65: 2-3)
The initial words of the verse as in the hadith (tradition) (from (حيث لا يحتسب) to (ومن يتق الله) mear
that Allah is sufficient for a person's affairs of this world and the next which he fears and
which he does not like. He preserves him from all such things.
The next words are about one who puts his trust in Allah, Allah is sufficient for him for
blessings of both the worlds. He lets him have the blessings.
The next words mean that Allah is All-Powerful. He enforces His commands. Once it is
known that nothing can be achieved without Allah's will and command, there is no better
way but to submit to His will.
ALLAH ALONE PROVIDES SUSTENANCE
(٥٣٠٧) وَعَنِ ابْنِ مَسْعُوْدٍ قَالَ أَقْرَأَنِيْ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ إِّعْ آَنَا الرَّزَّاقُ ذُو الْقُوَّةِ الْمَتِيُّنِ - رَوَاهُ
أَبُوُدَاؤدَ وَالنِّزْمِذُِّ وَقَالَ هُذَا حَدِيْثُ حَسَنٌصَحِيْهُ۔
صلى الله عليه وسلم narrated that Allah's Messenger رضى الله عنه Sayyiduna Ibn Mas'ud .5307
taught him this verse:
إِنِّ آَنَا الرَّزَّاقُ ذُو الْقُوَّةِ الْمَتُِّنِ
{Surely, I am the Sustainer, Lord of Power, Ever steadfast.} (51: 58) (a variant reading
2 (51:58) (ان الله هو الرزاق ذو القوة المتين) of
COMMENTARY: This is a rare recital of the one shown in parenthesis which mean
'Surely, Allah is the sustainer .... '
This makes it binding on us not to rely on anyone else for our needs.
EARNINGS ARE NOT THE REAL THING
(٥٣٠٨) وَعَنْ آَنَسٍ قَالَ كَاتَ آَخَوَانٍ عَلَى عَهْدِ رَسُولِ اللَّهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ فَكَانَ أَحَدُهُمَا يَاتِ
النَّبِيِّ صَلَّى اللّهُ عَلَيْهِ وَسَلَّمَ وَالْآخِرُ يَخْتَرِفُ فَسفكَّى الْمَمْتَرِفُ آَخَاهُ النَّبِيَّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ فَقَّلَ لَّعَلَّكَ
تُرْزَقُ بِهِ- رَوَاءُ الرِّزْ مِذِىُّ وَقَالِ هِذَا حَدِيْتُ صَحِيْمٌ غَرِيُبْ-
1 The verse is of surah at-Talaq (65: 2-3), Ibn Majah # 4220.
2 Tirmidhi # 2940(2949).