Explanation of the author's statement: And His saying, the Exalted: (And place your trust in the Living who does not die)
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The Shaykh : All right, he says: "And His saying, the Exalted: [Al-Furqan 25:58]"
: Tawakkul (reliance) is derived from the word wakala, meaning to entrust a matter to another. To entrust a matter means to delegate it to someone else. So tawakkul means delegation. Some scholars defined it by saying: "Sincere reliance on Allah in bringing about benefits and repelling harms, coupled with trust in Him, the Exalted and Glorified." Sincere reliance on Allah means relying on Him with true reliance in bringing about benefits and repelling harms, such that you do not ask anyone but Allah, do not seek help from anyone but Allah, do not hope in anyone but Allah, and do not fear anyone but Allah. You rely on Allah, Mighty and Majestic, in bringing about benefits and repelling harms. This reliance is not sufficient without trust in Him and doing the cause that He commanded or permitted, along with trust. You must be trusting without hesitation. The second point is doing the cause that He permitted. Whoever does not rely on Allah and relies on his own strength will be abandoned. The evidence for this is what happened to the Companions with their Prophet Muhammad (peace and blessings be upon him) in the Battle of Hunayn, when Allah, Mighty and Majestic, said: [At-Tawbah 9:25] And what did they say? [At-Tawbah 9:25-26] So now, if you rely on yourself, you will be abandoned. All right, we said that this is with doing the causes. So whoever relies on Allah but does not do the cause that Allah permitted is not sincere. In fact, not doing the causes is foolishness in intellect and a deficiency in religion. It is foolishness in intellect. Listen to this example: A man said, "I am now sewing clothes, children's clothes." What do you say? He said, "I will have children." All right, what Allah willed, may Allah bless you both and bless upon you both. He said, "No, I am not married. Allah will give me children without marriage." What do you say about this? It is foolishness, he is a madman, right? This is foolishness. Another man said, "I hope that the cold will not come. I want to rely on Allah and I want to sleep. All I need is what covers the private parts, just that, under the open sky, and the sleet is falling, and I am not inside from the cold." What do we say? It is foolishness. If you want warmth, do the cause: wear clothes, light a fire, and so on. This is the aspect of it being foolishness. The aspect of it being a deficiency in religion is that it is a clear attack on the wisdom of Allah, Mighty and Majestic. A clear attack on the wisdom of Allah. How is that? Because Allah, Mighty and Majestic, is Wise, and He linked the effects to what? To their causes. He linked the effects to their causes, whether they are cosmic or religious, or not? This patient, for example, is treated with natural medicines and is cured. This is a cosmic cause. This patient has verses recited over him as ruqyah (healing) and is cured. This is a religious cause. So the important thing is that a person must do the causes. And the master of those who rely on Allah is Muhammad, the Messenger of Allah (peace and blessings be upon him). He would protect himself from the cold, protect himself from weapons, and protect himself from the heat. During the Farewell Pilgrimage, who shaded him? Bilal and Usamah. One of them would lead the mount and the other would shade him. And he would wear armor in battles, to the extent that at Uhud he wore two armors (peace and blessings be upon him). Is this doing the cause or not? And we know with certainty that Muhammad, the Messenger of Allah, is the master of those who rely on Allah, and he did the cause. As for those who do not do the causes and say, "We are those who rely on Allah," we say to you: You are not those who rely on Allah, you are those who are lazy, and you are not those who rely on Allah. It is necessary that reliance on Allah be accompanied by doing the causes. You rely on Allah while doing the cause. So do not do the cause without relying on Allah, and do not rely on Allah without doing the cause.
Reliance on Allah is half of the religion. The evidence is[Al-Fatihah 1:5] and seeking help from Allah, the Exalted, is the fruit of reliance [Hud 11:123]
Therefore, whoever relies on other than Allah falls into one of three categories:
First: That he relies with reliance that is worship, reliance and devotion. This is major shirk (associating partners with Allah), such as believing through his reliance that this one is the one who brings him all good and repels all evil from him. There is no difference whether the one he relies on is alive or dead.
Second: That he relies on other than Allah with a type of reliance that contains some trust, but he believes that it is a cause, yet there is some trust in it, such that he has hope in this person and fear of him, like the reliance of many people on kings and princes in obtaining their livelihood. This is a type of minor shirk, not major, because he says that Allah is the one who brings good and evil, but he relies on this person in obtaining his livelihood with a reliance mixed with desire and fear. So this is minor shirk because there is a type of reliance on this created being in the heart.
Third: That he relies on a person as his deputy, and that this one he relies on is above him, like a person relying on an agent. I told someone, "Go buy my needs from the market." Did I rely on him or not? But on the basis of desire and fear? On the basis that my strength is in his hand? No, on the basis that I am above him. If I wish, I say to him, "Stop, don't buy, or buy for me." If I am displeased, I say, "All right, I will go back. You are ordered, is that not seeking an order or not?" If this is the case, it does not contradict reliance. And the Prophet (peace and blessings be upon him) entrusted his Companions with collecting alms and in buying and selling, and that was not a deficiency in his tawhid (oneness of Allah) (peace and blessings be upon him). So reliance on other than Allah is divided into these three categories. Reliance of worship is not valid except for Allah, and He is the one to whom a person delegates his matter completely in bringing about benefits and repelling harms, coupled with that with fear and hope. This is worship, whether the one relied upon is dead or alive. The second is less than that: he believes that the one in whose hand is good, and in whose hand is benefit and harm, is Allah, but he has a type of reliance on this person in obtaining his livelihood, and in his heart is something of fear and desire. We say this is minor shirk because, without a doubt, it is not worship. The third is reliance on another with what? With the belief that he is my deputy and I am above him and I have control over him. We say its ruling is permissible, and the Book and the Sunnah indicate this. Yes.
The student: ... .
The Shaykh : Which one?
The student: The second and third categories are currently a reality.
The Shaykh : And it is.
The student: I mean, it needs what is ...?
The Shaykh : No, in any case, if he relies on him for his livelihood, it is a type of shirk. This shirk, the shirk that is less than major shirk, there is no doubt that it has degrees. Because, for example, your boss, or for example your minister, or your manager, do not rely on him at all. Believe that he is a tool that Allah has made subservient to you. This is what is obligatory upon you. And for this reason, you find that those who rely on them for this salary, for example, find that a type of fear comes to them from them, or they fear, for example, to disobey them. He says, "All right, write his dismissal."
The student: So that it is from obedience to the one in authority.
The Shaykh : No, my brother, no, no, never. I, for example, am not in a difficult situation. I, for example, want to rely on this, no, because he was generous with it, but rather that I am the one who was generous with him by performing the service of this public benefit, so it is like a wage. And this matter is subtle. For this reason, the Salaf (the earliest generations) say: "I have not struggled myself over anything as I have struggled over sincerity" This matter is very subtle. Yes, yes.
The student: ... .
The Shaykh : In any case, it is from the third category, because he does not believe, for example, that he wants to hang his hope and fear on this man.
The student: ... .
The Shaykh : Yes, it is suitable for him. All right, now he says:[Al-Furqan 25:58] They say that if a ruling is linked to a description, it indicates the causality of that description. Cut off the hand of the thief, for example, because he stole such and such. Discipline the aggressor for his aggression, such and such. Boycott the open sinner for his open sinfulness. If a ruling is linked to a description, it indicates the causality of that description. Do you understand? All right, the Living: what is the connection between life and reliance? [Al-Furqan 25:58] I mean, if someone said, why was the verse not "And rely on the Strong, the Mighty," for example, because strength is what achieves the desired, or "the Capable," for example?
I say, the answer, and knowledge is with Allah, Mighty and Majestic. The answer: When the idols that these people rely on are in the position of the dead, Allah, the Exalted, said:[An-Nahl 16:20-21] He said, "Rely on the one whose attribute is not like the attribute of these idols, and He is the Living who does not die." This is one aspect.
Another aspect: That "the Living" is a name that encompasses all the perfect attributes of life, because it indicates a complete life with no deficiency. And from the perfection of His life, Mighty and Majestic, is that He is worthy of being relied upon. Do you have anything else?
The student: ... .
The Shaykh : All right, he said:[Al-Furqan 25:58] These are attributes of what? Negative attributes? Negative attributes, my brother! You have no understanding, may Allah guide you. If you knew, you would distinguish. All right, they are negative attributes because they are negated. "He does not die." Why? Because of the perfection of His life, Mighty and Majestic. He does not die, so their connection to what precedes them indicates that this life is complete and not subject to extinction. He does not die. All right.
In this phrase, there is the name of Allah, al-Hayy (the Ever-Living), and in it is the attribute of life. And what else? The negation of death, which implies the perfection of life. Do you understand? So, two attributes and one name.
The author said: And his saying, "Be patient, my brother, the question has not yet been asked."
And rely upon the Ever-Living who does not die
وَتَوَكَّلْ عَلَى الْحَيِّ الَّذِي لا يَمُوتُAnd place your trust
وَتَوَكَّلْAllah has already given you victory in many regions and [even] on the day of Hunayn, when your great number pleased you
لَقَدْ نَصَرَكُمُ اللَّهُ فِي مَوَاطِنَ كَثِيرَةٍ وَيَوْمَ حُنَيْنٍ إِذْ أَعْجَبَتْكُمْ كَثْرَتُكُمْWe will not be defeated today by fewness
لن نغلب اليوم من قلةbut it did not avail you at all, and the earth was confining for you with its vastness; then you turned back, fleeing. (26) Then Allah sent down His tranquillity upon His Messenger and upon the believers and sent down soldiers angels whom you did not see
فَلَمْ تُغْنِ عَنْكُمْ شَيْئاً وَضَاقَتْ عَلَيْكُمُ الأَرْضُ بِمَا رَحُبَتْ ثُمَّ وَلَّيْتُمْ مُدْبِرِينَ ثُمَّ أَنْزَلَ اللَّهُ سَكِينَتَهُ عَلَى رَسُولِهِ وَعَلَى الْمُؤْمِنِينَ وَأَنْزَلَ جُنُوداً لَمْ تَرَوْهَاReliance on Allah is half of the religion. The evidence is
It is You we worship and You we ask for help.
إِيَّاكَ نَعْبُدُ وَإِيَّاكَ نَسْتَعِينُso worship Him and rely upon Him
فَاعْبُدْهُ وَتَوَكَّلْ عَلَيْهِTherefore, whoever relies on other than Allah falls into one of three categories:
First: That he relies with reliance that is worship, reliance and devotion. This is major shirk (associating partners with Allah), such as believing through his reliance that this one is the one who brings him all good and repels all evil from him. There is no difference whether the one he relies on is alive or dead.
Second: That he relies on other than Allah with a type of reliance that contains some trust, but he believes that it is a cause, yet there is some trust in it, such that he has hope in this person and fear of him, like the reliance of many people on kings and princes in obtaining their livelihood. This is a type of minor shirk, not major, because he says that Allah is the one who brings good and evil, but he relies on this person in obtaining his livelihood with a reliance mixed with desire and fear. So this is minor shirk because there is a type of reliance on this created being in the heart.
Third: That he relies on a person as his deputy, and that this one he relies on is above him, like a person relying on an agent. I told someone, "Go buy my needs from the market." Did I rely on him or not? But on the basis of desire and fear? On the basis that my strength is in his hand? No, on the basis that I am above him. If I wish, I say to him, "Stop, don't buy, or buy for me." If I am displeased, I say, "All right, I will go back. You are ordered, is that not seeking an order or not?" If this is the case, it does not contradict reliance. And the Prophet (peace and blessings be upon him) entrusted his Companions with collecting alms and in buying and selling, and that was not a deficiency in his tawhid (oneness of Allah) (peace and blessings be upon him). So reliance on other than Allah is divided into these three categories. Reliance of worship is not valid except for Allah, and He is the one to whom a person delegates his matter completely in bringing about benefits and repelling harms, coupled with that with fear and hope. This is worship, whether the one relied upon is dead or alive. The second is less than that: he believes that the one in whose hand is good, and in whose hand is benefit and harm, is Allah, but he has a type of reliance on this person in obtaining his livelihood, and in his heart is something of fear and desire. We say this is minor shirk because, without a doubt, it is not worship. The third is reliance on another with what? With the belief that he is my deputy and I am above him and I have control over him. We say its ruling is permissible, and the Book and the Sunnah indicate this. Yes.
The student: ... .
The Shaykh : Which one?
The student: The second and third categories are currently a reality.
The Shaykh : And it is.
The student: I mean, it needs what is ...?
The Shaykh : No, in any case, if he relies on him for his livelihood, it is a type of shirk. This shirk, the shirk that is less than major shirk, there is no doubt that it has degrees. Because, for example, your boss, or for example your minister, or your manager, do not rely on him at all. Believe that he is a tool that Allah has made subservient to you. This is what is obligatory upon you. And for this reason, you find that those who rely on them for this salary, for example, find that a type of fear comes to them from them, or they fear, for example, to disobey them. He says, "All right, write his dismissal."
The student: So that it is from obedience to the one in authority.
The Shaykh : No, my brother, no, no, never. I, for example, am not in a difficult situation. I, for example, want to rely on this, no, because he was generous with it, but rather that I am the one who was generous with him by performing the service of this public benefit, so it is like a wage. And this matter is subtle. For this reason, the Salaf (the earliest generations) say: "I have not struggled myself over anything as I have struggled over sincerity" This matter is very subtle. Yes, yes.
The student: ... .
The Shaykh : In any case, it is from the third category, because he does not believe, for example, that he wants to hang his hope and fear on this man.
The student: ... .
The Shaykh : Yes, it is suitable for him. All right, now he says:
And rely upon the Ever-Living who does not die
توكل عَلَى الْحَيِّ الَّذِي لا يَمُوتُAnd rely upon the Ever-Living who does not die
توكل عَلَى الْحَيِّ الَّذِي لا يَمُوتُI say, the answer, and knowledge is with Allah, Mighty and Majestic. The answer: When the idols that these people rely on are in the position of the dead, Allah, the Exalted, said:
(20) And those they invoke other than Allah create nothing, and they [themselves] are created. (21) They are, [in fact], dead, not alive, and they do not perceive when they will be resurrected.
وَالَّذِينَ يَدْعُونَ مِنْ دُونِ اللَّهِ لا يَخْلُقُونَ شَيْئاً وَهُمْ يُخْلَقُونَ أَمْوَاتٌ غَيْرُ أَحْيَاءٍ وَمَا يَشْعُرُونَ أَيَّانَ يُبْعَثُونَAnother aspect: That "the Living" is a name that encompasses all the perfect attributes of life, because it indicates a complete life with no deficiency. And from the perfection of His life, Mighty and Majestic, is that He is worthy of being relied upon. Do you have anything else?
The student: ... .
The Shaykh : All right, he said:
who does not die
الذي لا يَمُوتُIn this phrase, there is the name of Allah, al-Hayy (the Ever-Living), and in it is the attribute of life. And what else? The negation of death, which implies the perfection of life. Do you understand? So, two attributes and one name.
The author said: And his saying, "Be patient, my brother, the question has not yet been asked."