Exegesis of the saying of Allah the Exalted: “And place your trust in Allah, and sufficient is Allah as a Disposer of affairs”

“In your matter” “A Guardian for you” This is the beginning of today’s lesson. Tawakkul means reliance accompanied by trust. Therefore, they explained it as sincere reliance on Allah in bringing about benefits and repelling harms, along with trust in Allah the Mighty and Majestic that the heart relies on Allah and not on anyone else in bringing about benefits and repelling harms, while trusting in Allah the Blessed and Exalted, meaning being confident that Allah the Exalted will suffice you. Therefore, He said: [Al-Talaq: 3] He is sufficient for you. If you are sincere with Allah the Mighty and Majestic in that He, the Blessed and Exalted, will suffice you, then that is the perfection of tawakkul. And His saying: This appeared in the Qur'an in several places, including the saying of Allah the Exalted: [Hud: 123] [Al-Ma'idah: 23] And on this basis, tawakkul is a form of worship, because Allah the Exalted commanded it, and whatever Allah has legislated as a command is a form of worship. The categories of tawakkul will come, if Allah wills, in the benefits section. And His saying: The meaning is how great is the sufficiency of Allah the Exalted in this matter. If it is then how great is the sufficiency of Allah the Exalted in His witnessing. He says there are verses in it: The meaning is how great is the sufficiency of Allah in His witnessing. How great is the sufficiency of Allah in His agency. And His saying The author says “A Guardian for you” And on this basis, fa'il here means fa'il (active participle) and not maf'ul (passive participle), because if you say “I appointed this agent,” then “agent” means passive because he is the one appointed. But here it means active, meaning that He is a Guardian. So the reliance is from the person, and the protection and guarding are from Allah. And indicating the author’s interpretation is His saying: [Al-Talaq: 3] Meaning He is sufficient for him, and He, the Blessed and Exalted, will guard him and realize what he relied on Him for. The author said “And his Ummah follows him in all of that” He only said this because the address in the verses is directed to whom? To the Prophet (peace and blessings be upon him). So his Ummah follows him. How did we know that his Ummah follows him? We knew that from two ways, or from one way.
The first way: That Allah commanded us to emulate him. So every command directed to the Messenger (peace and blessings be upon him) that does not have evidence indicating its restriction to him is also for us. We are commanded to follow him. [Al-Ahzab: 21]
Second: It is well known in address that an address directed to the one followed is for him and his follower. Therefore, for example, the commander says to the army officer, “Go to such and such a place.” Does he mean “Go you yourself” or “Go with those who follow you”? With those who follow you. So in the Arabic language, if the address is directed to the one followed, it is for him and the follower. Thus, the fact that the Ummah follows the Messenger (peace and blessings be upon him) in these commands and what they contain of prohibition is directed to him, or has two ways.
The first way: That we were commanded to follow the Messenger (peace and blessings be upon him).
And the second way: That the address directed to the one followed is for him and his follower.