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Surely there are numerous matters in your life, or even countless ones, which you wish were possible to entrust to someone for their protection; be it children, health, wealth or even belief. Undoubtedly, the worry of losing loved ones or things can push one to a juncture of illogical thoughts, pervasive fear, disruption to sleeping patterns and panic attacks. Others have become so co-dependent that they no longer know who they are in the absence of that person. This is not a healthy state of affairs, let alone its damage to one’s belief in Allāh.
By Allāh’s Grace, there are practical steps to overcoming such overwhelming fears, to developing inner resilience, and to navigating your life towards the freedom of confidence, contentment and courage once and for all. All of this is possible and more when one discovers the Majestic Name of Allāh;
Al-Wakīl (The Ultimate Trustee or The Ever disposer of affairs)
1: The linguistic meaning of these names
The name al-Wakīl has appeared in the Qur’ān as a name of Allāh in one āyah, where Allāh said:
الَّذِينَ قَالَ لَهُمُ النَّاسُ إِنَّ النَّاسَ قَدْ جَمَعُوا لَكُمْ فَاخْشَوْهُمْ فَزَادَهُمْ إِيمَانًا وَقَالُوا حَسْبُنَا اللَّهُ وَنِعْمَ الْوَكِيلُ
“Those to whom hypocrites said, ‘Surely, the people have gathered against you, so fear them.’ But it only increased them in faith, and they said, ‘Sufficient for us is Allāh, and He is the best Wakīl.’”[1]
Linguistically speaking, if a person “tawakkala”/ “entrusts himself” to do a particular matter, then it means that he has ضمن القيام به / guaranteed its fulfilment.
If one says, وكلت أمري إلى فلان / “I have entrusted (“wakaltu”) my situation to such and such”, it means that الجأته إليه واعتمدت فيه عليه / “I have given him the task and relied upon him to fulfil it.”
Why do people do this?
ثقة بكفايته أو عجزًا عن القيام بأمر نفسه
“Out of confidence in his ability to do so, or out of an inability of doing so himself.” [2] [3]
Therefore, who then is Allāh al-Wakīl?
He is the greatest escape which man will ever know, the Ultimate Trustee who never fails the reliant, One who discharges His affairs in an unhindered manner, and One who actively encourages His creation to hand over their affairs to Him in complete reliance.
In praise of His Divine Self, Allāh said:
ذَلِكُمُ اللَّهُ رَبُّكُمْ لَا إِلَهَ إِلَّا هُوَ خَالِقُ كُلِّ شَيْءٍ فَاعْبُدُوهُ وَهُوَ عَلَى كُلِّ شَيْءٍ وَكِيلٌ
“That is Allāh, your Lord; none has the right to be worshipped except Him, the Creator of all things, so worship Him. And He is Wakīl over all things.” [4]
Such “things” include mankind, jinnkind, animals, insects, angels, animate and inanimate objects, tangible and intangible, as well as the seen and unseen worlds. In a display of sheer might and compassion, He has taken it upon Himself to act as the Wakīl for them all, a position that does not belong to any mortal, not even prophets, as Allāh said to Prophet Mohammad (sall Allāhu ʿalayhi wa sallam):
وَمَا أَنْتَ عَلَيْهِمْ بِوَكِيلٍ
“And you are not a Wakīl over them.” [5]
There is no true Wakīl but Allāh.
(2) Comparing the Wakāla (entrustment) of Allāh and that of man’s
While one may indeed entrust man for the fulfilment of a (humanely possible) task, as we do in our day to day doings, there is a reality which must never slip our minds. The appointed trustee cannot fulfil a single duty without prior permission and aid from al-Wakīl; thus, all matters return to Him.
Remembering this reality becomes easier the more one realises the differences between Allāh as a trustee and man, as discussed by Imam al-Ghazāli, to ensure that our hearts never face in any direction but to the heavens.
Al-Ghazāli said:
“The wakīl is He who is entrusted with matters to discharge, but they are of two types:
The first: A wakīl who has some matters entrusted to him and this is a deficiency.
The second: A wakīl who has all matters entrusted to him, and this belongs to Allāh alone.
Furthermore, trustees are of another two types:
The first: A person who is entrusted with matters when appointed by others. This is a form of deficiency as his position of trustee required authorisation from others.
The second: One who is innately worthy of being a trustee of all things, and thus hearts are reliant upon Him despite Him not needing anyone’s authorisation. This is the ultimate trustee.
Furthermore, trustees are of another two types:
The first: A trustee who fulfils part of his duties
The second: He who fulfils his duties entirely.”
He concludes:
والوكيل المطلق هو الذي توكل إليه الأمور، وهو مَليُّ بالقيام بها وفيٌّ بإتمامها، وذلك هو الله تعالى فقط
“Therefore, the ultimate Wakīl is He who is deserving of being entrusted with all matters, can carry them out and honours his promise to do so with perfection, and such a Wakīl can only be Allāh.”[6]
In addition to the analogy above, one may also add a few more differences; trustees from mankind are, at times, not even aware of your suffering or need for help. Again, this uncovers yet another dimension of the perfection of Allāh’s Wakāla/entrustment, for He has full knowledge of His subjects, even before they raise their complaints and before their calamity arrives.
Allāh said:
وَتَوَكَّلْ عَلَى الْعَزِيزِ الرَّحِيمِ (217) الَّذِي يَرَاكَ حِينَ تَقُومُ (218) وَتَقَلُّبَكَ فِي السَّاجِدِينَ
“And rely upon the Mighty, the Merciful. Who sees you when you arise. And your movement among those who prostrate.” [7]
We may also add that even if the trustees from mankind are aware of your suffering, they may not be available to help. You search for them, but they are not to be found or, they may not want to be found. As for al-Wakīl, being the Lord of the East and West, he is ever-available and never absent, as Allāh said:
رَبُّ الْمَشْرِقِ وَالْمَغْرِبِ لَا إِلَهَ إِلَّا هُوَ فَاتَّخِذْهُ وَكِيلًا
“He is the Lord of the East and the West; none has the right to be worshipped but Him, so take Him as your Wakīl.” [8]
At times, trustees from mankind are willing to help but within parameters and according to their budgets. As for al-Wakīl, the matter is altogether different, as described by a prophet who knew al-Wakīl; Prophet Hūd, who said:
إِنِّي تَوَكَّلْتُ عَلَى اللَّهِ رَبِّي وَرَبِّكُمْ مَا مِنْ دَابَّةٍ إِلَّا هُوَ آخِذٌ بِنَاصِيَتِهَا
“Surely I have relied upon Allāh, my Lord and your Lord. There is no creature but that He holds its forelock.” [9]
On top of this all, the unavoidable fact of life is that trustees from mankind must die sooner or later. As for al-Wakīl, Allāh said:
وَتَوَكَّلْ عَلَى الْحَيِّ الَّذِي لَا يَمُوتُ
“And rely upon the Ever-Living who does not die.” [10]
This analogy, therefore, reveals the true meaning behind the statement of
حسبنا الله ونعم الوكيل
“Allāh is sufficient for us, and He is the best Wakīl.”
There is no Wakīl in existence like Allāh, and no true Wakīl but Allāh. The biggest worry, therefore, is not in Allāh’s ability or willingness in fulfilling the matters that you entrust to Him. The worry is about your state of heart; is it able to offer Him the reliance He deserves? If the answer is yes, then rest assured, you shall not be let down, and your hands shall not be left empty.
(3) The effects of believing in this name
(a) To call upon al-Wakīl
The Prophet (sall Allāhu ʿalayhi wa sallam) once said to his companions,
كيف أنعم وصاحب القرن قد التقم القرن واستمع الإذن متى يؤمر بالنفخ فينفخ، فكأن ذلك ثَقُل على أصحاب النبي فقال لهم قولوا: حسبنا الله ونعم الوكيل على الله توكلنا
“How can I feel at ease when the Angel of the Trumpet has put his lips to the horn and is waiting for the order to blow into it”. This weighed heavily on the companions, and so the Prophet (sall Allāhu ʿalayhi wa sallam) said to them, ‘Say: ‘Hasbunallāh wa ni’mal–Wakīl. ‘Alallāhi tawakkalnā.’ (Allāh is sufficient for us, and He is the best Wakīl. Upon Allāh we have relied).’”[11]
Raise your hands to al-Wakīl and plead with Him, saying:
“The heart of my spouse/child/parent is not in my hands but yours, and so I entrust her/his imān to You, O Wakīl.”
“My marriage; I fear for it – O Allāh – and so I entrust you to protect it, O Wakīl.”
“My child has embarked on a long journey, and so I entrust you to guard him, O Wakīl.”
“So and so is plotting against me, O Allāh, and they have outnumbered me, and so I entrust my future to You, O Wakīl.”
“I am yet to find my Islamic project in life, O Allāh, one that I can dedicate my life to and leave as a continual source of good deeds for me after I die. I entrust You, O Wakīl, to inspire me with the vision that will please You.”
The Prophet (sall Allāhu ʿalayhi wa sallam) said,
دعوات المكروب: اللهم رحمتك أرجو فلا تكلني إلى نفسي طرفة عين وأصلح لي شأني كله لا إله إلا أنت
“The du’ā of the distressed is, ‘O Allāh! Your mercy is what I hope for, and so do not entrust me to myself for even the span of a blink of an eye. Put all my affairs in good order for me. None has the right to be worshipped but you.”[12]
At times of adversity, it is common to hear the phrase “there is not much we can do other than du’ā”. Such a phrase can give the wrong impression; specifically, that du’ā is the last resort after exhaustion of the more effective means. But in reality, can there possibly be a mightier force than du’ā? The answer is no, particularly when al-Wakīl is invoked.
(b) To love al-Wakīl
Do you know of anyone bold enough to say, “Rely upon me entirely for every one of your needs, I will be the one to fulfil it every time”? No-one can make such a claim, for such an offer is beyond human capacity. Allāh, al-Wakīl, is the only One who, not only can say this but has said it and can act upon it. Can a Lord of this might and benevolence be but adored? Thus, the hearts of His righteous servants have filled in awe and love of Him, the Qur’ān increases their faith in Him, and so they feel no desire to depend on anyone but Him;
إِنَّمَا الْمُؤْمِنُونَ الَّذِينَ إِذَا ذُكِرَ اللَّهُ وَجِلَتْ قُلُوبُهُمْ وَإِذَا تُلِيَتْ عَلَيْهِمْ آيَاتُهُ زَادَتْهُمْ إِيمَانًا وَعَلَىٰ رَبِّهِمْ يَتَوَكَّلُونَ
“The believers are only those who, when Allāh is mentioned, their hearts become fearful, and when His verses are recited to them, it increases them in faith; and upon their Lord they rely.“[13]
(c) Reliance upon al-Wakīl
Never again will one find himself weeping at the door of anyone but that of al-Wakīl’s. Their dependence upon Him is not limited to testing times, but rather, it has become the very oxygen that they breathe. They rely upon Him for the blinking of their eyes, the winning of their daily bread and even in their involuntary bodily reflexes that save their souls countless times a day. They consider all matters under the lens of His Name al-Wakīl. They rely upon Him for every matter of theirs; serious or mundane, private or public, worldly or Islamic. They do this knowing that if al-Wakīl lets go of them at any point, then the outcome will be loss and devastation. Consider;
– How many children are there who left Islam despite being raised amidst the finest of practising Muslim households?
– How many businessmen had built empires and employed every failsafe mechanism, only to helplessly see their empires crumble before their very eyes, while they stood powerless to prevent such an outcome?
– How many patients had access to top healthcare and open cheques, only then to fall ill to a disease from which many of the residents of third world countries are safe?
In light of this line of questioning, Allāh also asks questions which, again, force the arrow of every compass of reliance to point back to Him:
أَفَرَأَيْتُمْ مَا تَحْرُثُونَ (63) أَأَنْتُمْ تَزْرَعُونَهُ أَمْ نَحْنُ الزَّارِعُونَ (64) لَوْ نَشَاءُ لَجَعَلْنَاهُ حُطَامًا فَظَلْتُمْ تَفَكَّهُونَ (65) إِنَّا لَمُغْرَمُونَ (66) بَلْ نَحْنُ مَحْرُومُونَ (67)
“Have you not considered that seed which you sow. Is it you who makes it grow, or are We the grower? If We willed, We could make it debris, and you would remain in wonder. Saying, “Indeed, we are now in debt; Rather, we have been deprived.”14
أَفَرَأَيْتُمُ الْمَاءَ الَّذِي تَشْرَبُونَ (68) أَأَنْتُمْ أَنْزَلْتُمُوهُ مِنَ الْمُزْنِ أَمْ نَحْنُ الْمُنْزِلُونَ (69) لَوْ نَشَاءُ جَعَلْنَاهُ أُجَاجًا فَلَوْلَا تَشْكُرُونَ (70)
“Have you considered the water that you drink? Is it you who brought it down from the clouds, or is it We who bring it down? If We willed, We could make it bitter, so why are you not grateful?”14
أَفَرَأَيْتُمُ النَّارَ الَّتِي تُورُونَ (71) أَأَنْتُمْ أَنْشَأْتُمْ شَجَرَتَهَا أَمْ نَحْنُ الْمُنْشِئُونَ (72) نَحْنُ جَعَلْنَاهَا تَذْكِرَةً وَمَتَاعًا لِلْمُقْوِينَ (73) فَسَبِّحْ بِاسْمِ رَبِّكَ الْعَظِيمِ (74)
“Have you not considered the fire that you ignite? Is it you who produced its tree, or are We the producer? We have made it a reminder and of use for the travellers. So glorify the name of your Lord, the Most Great.”[14]
It is questions such as those noted above that urge us to surrender all of our affairs to al-Wakīl and to rely upon His guardianship. Below are a few examples of people who did just that and, as established above, they were not let down.
The borrower of 1000 Dinar’s experience with al-Wakīl
Abū Huraira narrated that the Prophet (sall Allāhu ʿalayhi wa sallam),
ذَكَرَ رَجُلًا مِنْ بَنِي إِسْرَائِيلَ، سَأَلَ بَعْضَ بَنِي إِسْرَائِيلَ أَنْ يُسْلِفَهُ أَلْفَ دِينَارٍ، فَقَالَ: ائْتِنِي بِالشُّهَدَاءِ أُشْهِدُهُمْ، فَقَالَ: كَفَى بِاللَّهِ شَهِيدًا، قَالَ: فَأْتِنِي بِالكَفِيلِ، قَالَ: كَفَى بِاللَّهِ كَفِيلًا
“mentioned the story of a man from the children of Israel who asked another to lend him one thousand Dinars. The second man required witnesses. The former replied, ‘Allāh is sufficient as a witness.’ The second said, ‘I want a guarantor.’ The former replied, Allāh is sufficient as a guarantor.’ The second said, ‘You are right,’ and lent him the money for a specified period.
The borrower travelled across the sea and on completing his job, he searched for transport so that he might return in time to repay the debt. He could not find any transport, and so he took a piece of wood and made a hole in it, inserted in it one thousand Dinars along with a letter to the lender and then sealed the hole tightly. He took the piece of wood to the sea and said,
اللَّهُمَّ إِنَّكَ تَعْلَمُ أَنِّي كُنْتُ تَسَلَّفْتُ فُلاَنًا أَلْفَ دِينَارٍ، فَسَأَلَنِي كَفِيلاَ، فَقُلْتُ: كَفَى بِاللَّهِ كَفِيلًا، فَرَضِيَ بِكَ، وَسَأَلَنِي شَهِيدًا، فَقُلْتُ: كَفَى بِاللَّهِ شَهِيدًا، فَرَضِيَ بِكَ، وَأَنِّي جَهَدْتُ أَنْ أَجِدَ مَرْكَبًا أَبْعَثُ إِلَيْهِ الَّذِي لَهُ فَلَمْ أَقْدِرْ، وَإِنِّي أَسْتَوْدِعُكَهَا
‘O Allāh! You know well that I took a loan of one thousand Dinars from so-and-so. He demanded a guarantor from me, but I told him that Allāh‘s Guarantee was sufficient and he accepted Your guarantee. He then asked for a witness, and I told him that Allāh was sufficient as a Witness, and he accepted You as a Witness. I tried hard to find transport so that I could pay his money but failed, so I entrust this money to You.’
As he spoke these words, he threw the piece of wood into the sea and waited until it went far out before going away. Meanwhile, he started searching for transport that would return him to the lender’s country.
One day the lender came out of his house to see whether a ship had arrived carrying the borrower and his money. All of a sudden, he saw the piece of wood in which his money had been deposited. Not knowing this, he took it home to use as firewood, but when he sawed into it, he found his money and a letter inside. Shortly after that, the borrower finally arrived bringing one thousand Dinars to him and said,
اللَّهِ مَا زِلْتُ جَاهِدًا فِي طَلَبِ مَرْكَبٍ لِآتِيَكَ بِمَالِكَ، فَمَا وَجَدْتُ مَرْكَبًا قَبْلَ الَّذِي أَتَيْتُ فِيهِ
‘By Allāh, I had been trying hard to get a boat so that I could bring you your money, but failed to get one before the one I have come by.’
The lender asked, ‘Have you sent something to me?’
The debtor replied, ‘I told you I could not get a boat other than the one I have come by.’
The lender said,
فَإِنَّ اللَّهَ قَدْ أَدَّى عَنْكَ الَّذِي بَعَثْتَ فِي الخَشَبَةِ، فَانْصَرِفْ بِالأَلْفِ الدِّينَارِ رَاشِدًا
‘Allāh has delivered on your behalf the money you sent in the piece of wood. So, you may keep your one thousand Dinars so depart, may you be guided on the right path.'”[15]
One thousand dinars within a log were delivered from coast to coast despite the many miles crossed, the limited waterproofing techniques and all the odds against it arriving safely. The money was not damaged in the least and fell into the very hands of the lender.
Ibnū Taymiyya’s experience with al-Wakīl
One such person who lived the sweet life of reliance upon al-Wakīl was Shaykhul Islām Ibnū Taymiyyah. He narrates an incident that took place during his debate with a group of deviant ones. This was a group that had grown famous for their trickery which they used to sway the masses into their ways; one of which was their alleged walking into the fire. Ibnū Taymiyyah, however, argued that they were acting deceptively by smothering their bodies with fire-resistant substances beforehand.
Ibnū Taymiyya took part in a public debate with them which escalated, and so they agreed to return the next day. Ibnū Taymiyya said,
فاستخرت الله تعالى تلك الليلة واستعنته واستنصرته واستهديته وسلكت سبيل عباد الله في مثل هذه المسالك حتى ألقي في قلبي أن أدخل النار عند الحاجة إلى ذلك وأنها تكون بردا وسلاما على من اتبع ملة الخليل
“That evening, I prayed Istikhāra (the prayer of consultation) and begged for His assistance, support and guidance, and did what the servants of Allāh do in the likes of these situations. I continued doing this till it fell into my heart that, if need be, I should enter the fire, and that it will be cool and safe upon those who follow the way of Ibrahim.”
The next day, the debate resumed, voices rose, and they proclaimed “We are capable of walking into the fire!” Ibnū Taymiyyah’s response caught them off guard, “And I can do that as well, so let us both walk into it and whoever burns to death then may the curse of Allāh be upon him.”
Their leader accepted the challenge, but as he withdrew his arm as if to take off his garment, Ibnū Taymiyyah set a condition, “We are both to cover our bodies with flammable substances”. At this point, his opponent hesitated, and the colour of his face changed. Ibnū Taymiyyah repeated the challenge time and time again till they decided to walk away. People began to cheer with the āyah,
فغلبوا هنالك وانقلبوا صاغرين
“So they were defeated there and returned disgraced!” [16] [17]
As remarkable as it is, this incident does not compare to the day in which Prophet Ibrahim was launched into the fire. He had, however, entrusted his affairs to al-Wakīl, saying, as he sat in flames;
حسبنا الله ونعم الوكيل
“Allāh is sufficient for us, and He is the best Wakīl.”[18]
He walked out unscathed.[19]
Has al-Wakīl ever failed anyone who truly relied upon Him? God forbid.
A single mother of an ailing daughter’s experience with al-Wakīl
A well-known contemporary figure in the Islamic world relates a case that took place in his hometown of Mansoora, Egypt. A case concerning a mother whose daughter had fallen severely ill one evening; experiencing fever like never before. The mother was financially hard-pressed and had no means to seek professional help. That very evening, the mother and daughter had remained in a state of hunger. In her reliance upon Allāh, however, she would offer two units of prayer, make du’ā for Allāh’s aid, before then attending to her daughter, repeating this cycle for hours on end.
It was around midnight when they heard a knock on their door, and so they asked who it was. “The doctor”, they were told. So, she wore her hijāb, responded to the greeting of the doctor and allowed him in. He asked, “Where is the ailing girl?” They showed him the way, and after checking up on her, he prescribed medicine and then said, “payment please”. The mother wept and told him that she had no money to pay him and that she and her daughter had spent their evening without food. The doctor raised his voice, saying “Have you no shame? If you do not have the fees, then why did you call me out at this late hour?” She responded, “But I did not call you. We do not even have a telephone”. He said, “Subḥān’Allāh, is this not house number such and such?” She said, “No, that is the house next door.”
Upon hearing this, the doctor was blessed to realise what had just transpired. He asked permission to come back inside the house, and there, he enquired about them. After hearing from the mother, he realised that it was Allāh who had sent him in their direction. He bought them food, personally delivered the medication to the daughter and dedicated a monthly wage for them.[20]
There has never been a case, and will never be, where one who called upon Allāh with true reliance was left without his hands being filled by al-Wakīl. I, for one, do not doubt that every Muslim, practising or otherwise, has a story to share in this regard.
It may be worth concluding, therefore, by defining Tawakkul/reliance, along with a mention of specific circumstances where reliance upon Allāh is particularly emphasised.
Defining reliance upon Allāh
Imam Ibn Rajab al-Hanbali said that Tawakkul is:
صدق اعتماد القلب على اللّه تعالى في استجلاب المصالح ودفع المضار من أمور الدنيا والآخرة
“the true inner dependency upon Allāh in reaping goodness and repelling harm in relation to both the worldly affairs and those of the hereafter.”[21]
Accordingly, it is evident that Tawakkul is not so much an action of the outer as much as it is one of the inner; a state of the heart. It, therefore, follows that taking the practical measures to fulfil a task should not contradict reliance upon Allāh in the least. Instead, it is about one whose limbs are connected to the worldly means, while his heart is connected to none other than Allāh; seeing, believing, and depending on Him alone. This is the essence of Tawakkul.
Prophet Musa (sall Allāhu ʿalayhi wa sallam) was a man who relied on Allāh, yet he was commanded by Allāh to undertake the worldly measures by escaping Egypt by night. Similarly, Prophet Nooh (sall Allāhu ʿalayhi wa sallam) was a man who relied upon Allāh, yet he too was commanded by Allāh to take the worldly measures. Consequently, in preparation for the oncoming flood, he constructed an ark.
It is also true that our very own Prophet Mohammad (sall Allāhu ʿalayhi wa sallam), the most reliant upon Allāh from all creation, also took worldly measures for a safe passage from Mecca during the night of immigration; a 10 point plan was devised.
(1) The Prophet (sall Allāhu ʿalayhi wa sallam) left his home at night
(2) He would stay at the house of Abū Bakr until most of the night had passed.
(3) They exited his house from a rear exit.
(4) They travelled along the coast; a longer but a safer path for them.
(5) They hired a guide.
(6) They travelled southwards for the first leg of the journey, in the opposite direction to Madina, to lose the trackers.
(7) They hid in a cave for three days.
(8) ‘Abdullāh, son of Abū Bakr, would gather intelligence for them during the day and convey it to them by night.
(9) Asmā, daughter of Abū Bakr, would provide them with food.
(10) ‘Ãmir Ibn Fuhaira, Abū Bakr’s shepherd, would steer his flock to erase all footsteps leading up to the cave.
Therefore, it is evident that Tawakkul (reliance) is a path that has two slopes on either side of it. The one who relies solely on the means, having disbelieved in Allāh, would fall down one side of the slope while, the one who completely disregards the means would fall down the other side of the slope. Tawakkul requires one to tread the path between them both, as worldly means are acted upon outwardly, but Allāh is relied upon entirely inwardly.
Times when Tawakkul is particularly emphasised
Undoubtedly, Allāh wants man to rely upon Him in the fulfilment of all of his endeavours. Nevertheless, there are certain circumstances where the emphasis on Tawakkul is greater.
When leaving your house
The potential for harm when one steps out of his house is limitless. Leaving home can result in harm occurring in the form of car accidents, illnesses, theft, physical assault, the evil eye, temptations, and so on. For this reason, the Prophet (sall Allāhu ʿalayhi wa sallam) said:
«إِذَا خَرَجَ الرَّجُلُ مِنْ بَيْتِهِ فَقَالَ: بِسْمِ اللَّهِ، تَوَكَّلْتُ عَلَى اللَّهِ، لَا حَوْلَ وَلَا قُوَّةَ إِلَّا بِاللَّهِ، يُقَالُ حِينَئِذٍ: هُدِيتَ، وَكُفِيتَ، وَوُقِيتَ، فَتَتَنَحَّى لَهُ الشَّيَاطِينُ، فَيَقُولُ لَهُ شَيْطَانٌ آخَرُ: كَيْفَ لَكَ بِرَجُلٍ قَدْ هُدِيَ وَكُفِيَ وَوُقِيَ»؟
“When a man leaves his house and says: ‘In the name of Allāh, I have relied upon Allāh, and there is no might and no power but in Allāh’, the following will be said to him: ‘You have been guided, defended and protected’, and so the devils distance themselves from him, and one of them will say to another: ‘How can you deal with a man who has been guided, defended and protected?’”[22]
During times of financial stress
The Prophet (sall Allāhu ʿalayhi wa sallam) said,
مَنْ نَزَلَتْ بِهِ فَاقَةٌ فَأَنْزَلَهَا بِالنَّاسِ لَمْ تُسَدَّ فَاقَتُهُ، وَمَنْ نَزَلَتْ بِهِ فَاقَةٌ فَأَنْزَلَهَا بِاللَّهِ فَيُوشِكُ اللَّهُ لَهُ بِرِزْقٍ عَاجِلٍ أَوْ آجِلٍ
“Whoever is afflicted with poverty and relies upon people for relief, his relief will not arrive. But whoever is afflicted with poverty and relies upon Allāh, his provisions will be sent to him sooner or later.”[23]
When turning away from the evildoers
Each of us knows of certain people in our lives from whom separation is best. However, achieving such separation becomes challenging for an array of reasons. That is a time when reliance upon Allāh is particularly necessary, as Allāh said to the Prophet Mohammad (sall Allāhu ʿalayhi wa sallam):
فَأَعْرِضْ عَنْهُمْ وَتَوَكَّلْ عَلَى اللَّهِ
“So turn aside from them, and put your trust in Allāh.”[24]
When people turn away from you
Examples of this include when one finds people distancing themselves from him, not assisting him in the causes of truth and rejecting his advice with mockery. For many, these are challenging times which test a person’s faith and commitment to Islām. Allāh said to the Prophet (sall Allāhu ʿalayhi wa sallam) when reminding him of the need for immaculate reliance upon Allāh during such times:
فَإِنْ تَوَلَّوْا فَقُلْ حَسْبِيَ اللَّهُ لا إِلهَ إِلَّا هُوَ عَلَيْهِ تَوَكَّلْتُ وهو رب العرش العظيم
“But if they turn away, say ‘Allāh is sufficient for me. None has the right to be worshipped but Him, in Him I put my trust, and He is the Lord of the Mighty Throne.’”[25]
When terrifying news is conveyed
A day after the battle of Uhud, a gruelling experience for the Muslims, the news was delivered to the Prophet (sall Allāhu ʿalayhi wa sallam) and his companions that the pagans regretted having not exterminated the Muslims during the battle. The pagans had also regrouped and were heading back to the Muslims for battle yet again.
The wounds of the Muslims had barely stopped bleeding, their bodies were fatigued, and their hearts were broken, having buried 70 of the finest companions post-war. Nevertheless, their reliance upon Allāh was impeccable. So they gathered their forces once again and made their way to meet the pagans for a second round. The Muslims arrived at the battlefield but, by Allāh’s mercy, the pagans did not. Yes, no battle took place, but the Muslims had passed the test of reliance upon Allāh.
In praise of them, Allāh said:
الَّذِينَ قَالَ لَهُمُ النَّاسُ إِنَّ النَّاسَ قَدْ جَمَعُوا لَكُمْ فَاخْشَوْهُمْ فَزَادَهُمْ إِيمَانًا وَقَالُوا حَسْبُنَا اللَّهُ وَنِعْمَ الْوَكِيلُ
“Those to whom the hypocrites said, ‘Surely, the people have gathered against you, so fear them.’ But it only increased them in faith, and they said, ‘Sufficient for us is Allāh, and He is the best Wakīl.’”[26]
The outcome;
فَانقَلَبُواْ بِنِعْمَةٍ مِّنَ اللّهِ وَفَضْلٍ لَّمْ يَمْسَسْهُمْ سُوءٌ وَاتَّبَعُواْ رِضْوَانَ اللّهِ وَاللّهُ ذُو فَضْلٍ عَظِيمٍ
“So they returned with Grace and Bounty from Allāh. No harm touched them, and they followed the pleasure of Allāh, And Allāh is the Owner of Great Bounty.”[27]
During every test in one’s life
Allāh said:
قُلْ لَنْ يُصِيبَنا إِلَّا ما كَتَبَ اللَّهُ لَنا هُوَ مَوْلانا وَعَلَى اللَّهِ فَلْيَتَوَكَّلِ الْمُؤْمِنُونَ
“Say, ‘We shall not be struck except by what Allāh has decreed for us; He is our protector’. And upon Allāh let the believers rely.”[28]
When combating a sin
Despite the pull of sins, combined with Shaytan’s insistence that such sins are indispensable to one’s life, one can route sins out of their life once and for all by undertaking courageous decisions resiliently relying upon Allāh, as Allāh said:
إِنَّهُ لَيْسَ لَهُ سُلْطَانٌ عَلَى الَّذِينَ آمَنُوا وَعَلَى رَبِّهِمْ يَتَوَكَّلُونَ
“Surely, he (Shaytan) has no authority over those who have believed and rely upon their Lord.” [29]
In short, those living a life of reliance upon al-Wakīl live in a paradise on earth that leads to the eternal paradise of tomorrow. These environments result in comfort and warmth in both worlds that cannot be compensated for by anyone or anything.
Imagine going to a notary to give power of attorney to someone to act on your behalf in life. He asks you, “What type? Health and welfare? Property and financial matters?” You say, “Both” He asks you, “Are you sure?” You respond, “Yes, I trust him.” He says, “This will mean that he can, for example, move you into a care home, he can sell your home, he can manage your bank account, he will have a say in your daily routine.” You sign as you say, “He will not fail me”.
Consider this analogy, for there are people in your life whom you trust to this level. To Allāh, however, belongs the greatest example;
He will never fail those who rely upon Him. So, are you ready to sign?
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Source: www.islam21c.com
Notes:
[1] Al-Qur’ān , 3:173
[2] Lisānul ‘Arab
[3] As for the name of Allāh al-Kafīl/The Guarantor, it has been described as being synonymous to al-Wakīl, as Allāh said about Mariam, وَكَفَّلَهَا زَكَرِيَّا
“And He put her under the care (“Kaffalahā”) of Zakariya” (Al-Qur’ān, 3:37)
So, she was under his care, spending on her and providing her with all what she needs.
With this, a subtle difference between the two names becomes apparent; one may be a Wakīl over your matters, but that does not necessitate that he is your Kafīl, as the Kafīl not only involves being entrusted with a matter but to provide for it as well, to nurture it, defend it, please it etc. Thus, some have mentioned that al-Wakīl is more general than al-Kafīl, for every Kafīl is a Wakīl but not every Wakīl is a Kafīl (Mufradāt Al-Rāghib). Al-Kafīl therefore is a name which is very close in meaning to that of al-Wakīl.
[4] Al-Qur’ān, 6:102
[5] Al-Qur’ān, 6:107
[6] Al-Maqṣadul Asnã
[7] Al-Qur’ān, 26:217-219
[8] Al-Qur’ān, 73:9
[9] Al-Qur’ān, 11:56
[10] Al-Qur’ān, 25:58
[11] Al-Tirmidhi, on the authority of Abū Sa’īd
[12] Abū Dāwūd, on the authority of Abū Bakra
[13] Al-Qur’ān , 8:2
[14] Al-Qur’ān, 56:63-74
[15] Al-Bukhari, on the authority of Anas
[16] Al-Qur’ān, 7:119
[17] Majmū’ Al-Fatāwā
[18] Bukhari, on the authority of Ibn ‘Abbās
[19] Al-Qur’ān, 21:68-69
[20] https://www.youtube.com/watch?v=Eyuc_fosrDo
[21] Jāmi’al ‘Ulūmi wal ḥikam
[22] Abū Dāwūd, on the authority of Anas
[23] Al-Tirmidhi, on the authority of Anas
[24] Al-Qur’ān, 4:81
[25] Al-Qur’ān, 9:129
[26] Al-Qur’ān, 3:173
[27] Al-Qur’ān, 3:174
[28] Al-Qur’ān, 9:51
[29] Al-Qur’ān, 16:99
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