What is the ruling on one of them saying, "I place my reliance on Allah, and then on you, in fulfilling my need"?
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The questioner : May the mercy and blessings of Allah be upon you, and after that:
What is the ruling on the one who says to a person whom he is sending to fulfill a need, "Go, for I place my reliance on Allah, and then on you, in fulfilling this need"? We have heard from some scholars that this statement is explicit disbelief that takes one out of the religion. Then what is the difference between this statement and the saying of the Messenger (peace and blessings be upon him):Sunan Abi Dawud 4980Sahih (Al-Albani) May Allah reward you with good.
The Shaykh : Reliance (tawakkul) is of two types. Reliance in the sense of entrusting and surrendering; this is not permissible except for Allah. In this type, the one who relies believes that he is far below the one he relies upon, and this is not valid except for Allah. The second type is reliance in the sense of depending on a person, while believing that he is lower in rank than you, and that you can revoke his agency and depend on someone else. There is no harm in this. So if you say, "Go, you are my agent," or "I have appointed you as my agent," there is no harm in this, and this is not worship. As for reliance that is worship, such as a person relying on a dead person or an absent person, that is shirk (associating partners with Allah).
The questioner : ...
The Shaykh : There is nothing wrong with it at all.
The questioner : ...
The Shaykh : There is nothing wrong with it. The Messenger (peace and blessings be upon him) said:
The questioner : Because some scholars distinguish between "then" in the context of will and in the context of reliance.
The Shaykh : No, the distinction is in the reliance: is it worship, entrusting, and absolute surrender? This is not valid except for Allah. Is the meaning that I appointed you as my deputy in this matter? Then there is no harm in that. Yes.
What is the ruling on the one who says to a person whom he is sending to fulfill a need, "Go, for I place my reliance on Allah, and then on you, in fulfilling this need"? We have heard from some scholars that this statement is explicit disbelief that takes one out of the religion. Then what is the difference between this statement and the saying of the Messenger (peace and blessings be upon him):
Do not say: "What Allah wills and so and so wills," but say: "What Allah wills and afterwards so and so wills.
لا تقل ما شاء الله وشاء فلان ولكن قل ما شاء الله ثم شاء فلانThe Shaykh : Reliance (tawakkul) is of two types. Reliance in the sense of entrusting and surrendering; this is not permissible except for Allah. In this type, the one who relies believes that he is far below the one he relies upon, and this is not valid except for Allah. The second type is reliance in the sense of depending on a person, while believing that he is lower in rank than you, and that you can revoke his agency and depend on someone else. There is no harm in this. So if you say, "Go, you are my agent," or "I have appointed you as my agent," there is no harm in this, and this is not worship. As for reliance that is worship, such as a person relying on a dead person or an absent person, that is shirk (associating partners with Allah).
The questioner : ...
The Shaykh : There is nothing wrong with it at all.
The questioner : ...
The Shaykh : There is nothing wrong with it. The Messenger (peace and blessings be upon him) said:
When my agent comes to you, give him so much and so much. If he asks you for a sign, place your hand on his neck.
إذا أتاك وكيلي فأعطه كذا وكذا فإن طلب منك علامة فضع يدك على ترقوتهThe questioner : Because some scholars distinguish between "then" in the context of will and in the context of reliance.
The Shaykh : No, the distinction is in the reliance: is it worship, entrusting, and absolute surrender? This is not valid except for Allah. Is the meaning that I appointed you as my deputy in this matter? Then there is no harm in that. Yes.