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‫اﻟﺘﻮآﻞ ﻋﻠﻰ اﷲ – ‪Reliance on Allah‬‬

‫‪ISLAMIC SOCIETY‬‬
‫‪UNIVERSTIY OF EAST ANGLIA, NORWICH, UK‬‬
‫‪2005/07/22‬‬
‫)‪(ARABIC & ENGLISH‬‬

‫‪FIRST KHUTBAH‬‬

‫إن اﻟﺤﻤﺪﷲ ﻧﺤﻤﺪﻩ وﻧﺴﺘﻌﻴﻨﻪ وﻧﺴﺘﻐﻔﺮﻩ‪ ،‬ﻧﻌﻮذ ﺑﺎﷲ ﻣﻦ ﺷﺮور اﻧﻔﺴﻨﺎ وﺳﻴﺌﺎت أﻋﻤﺎﻟﻨﺎ ﻣﻦ ﻳﻬﺪﻩ اﷲ ﻓﻼ ﻣﻀﻞ‬
‫ﻟﻪ وﻣﻦ ﻳﻀﻠﻞ ﻓﻼ هﺎدي ﻟﻪ‪ ،‬وأﺷﻬﺪ أن ﻻإﻟﻪ إﻻ اﷲ وﺣﺪﻩ ﻻﺷﺮﻳﻚ ﻟﻪ ﺗﻌﺎﻟﻰ ﻋﻦ اﻟﻨﻈﻴﺮ واﻟﻤﺜﻴﻞ واﻟﺸﺒﻴﻪ‪ .‬وأﺷﻬﺪ‬
‫ان ﺳﻴﺪﻧﺎ وﺣﺒﻴﺒﻨﺎ ﻣﺤﻤﺪا ﻋﺒﺪاﷲ ورﺳﻮﻟﻪ وﺻﻔﻴﻪ ﻣﻦ ﺧﻠﻘﻪ وﺧﻠﻴﻠﻪ أرﺳﻠﻪ اﷲ ﺑﻴﻦ ﻳﺪي اﻟﺴﺎﻋﺔ ﺑﺸﻴﺮا وﻧﺬﻳﺮا وداﻋﻴﺎ‬
‫اﻟﻰ ﺑﺈذﻧﻪ وﺳﺮاﺟﺎ ﻣﻨﻴﺮا ﻓﺒﻠﻎ اﻟﺮﺳﺎﻟﺔ وأدى اﻷﻣﺎﻧﺔ وﻧﺼﺢ اﻷﻣﺔ وآﺸﻒ اﷲ ﺑﻪ اﻟﻐﻤﺔ ﺣﺚ ﻋﻠﻰ ﻓﻌﻞ اﻟﺨﻴﺮات‬
‫وﺗﺮك اﻟﻤﻨﻜﺮات‪ ،‬ﺻﻠﻰ اﷲ ﻋﻠﻴﻪ وﺳﻠﻢ وﻋﻠﻰ ﺁﻟﻪ وأﺻﺤﺎﺑﻪ اﻟﻜﺮام وﺳﻠﻢ ﺗﺴﻠﻴﻤﺎ آﺜﻴﺮا‪.‬‬
‫اﻣﺎ ﺑﻌﺪ‪:‬‬
‫ﻋﺒﺎ َد اﷲ‪ ،‬اﺗﻘﻮا اﷲ ﺣﻖ ﺗﻘﺎﺗﻪ وﻻﺗﻤﻮﺗﻦ إﻻ وأﻧﺘﻢ ﻣﺴﻠﻤﻮن‪ ،‬واﻋﻠﻤﻮا ان اﻟﻴﻮم ﻋﻤﻞ وﻻﺣﺴﺎب وﻏﺪا ﺣﺴﺎب‬
‫وﻻ ﻋﻤﻞ‪.‬‬
‫ﺛﻢ اﻣﺎ ﻣﺎﺑﻌﺪ‪:‬‬

‫ﻧﺘﺤﺪث اﻟﻴﻮم ﻋﻦ ﺧﻠﻖ ﻋﻈﻴﻢ ﻣﻦ أﺧﻼق اﻹﺳﻼم وﻣﻘﺎم ﻣﻦ أﻋﻠﻰ ﻣﻘﺎﻣﺎت اﻟﻴﻘﻴﻦ وأﺷﺮف أﺣﻮال اﻟﻤﻘﺮﺑﻴﻦ‬
‫وهﻮ ﻧﻈﺎم اﻟﺘﻮﺣﻴﺪ وﺟﻤﺎع اﻷﻣﺮ آﻤﺎ أﻧﻪ ﻧﺼﻒ اﻟﺪﻳﻦ آﻤﺎ ﻗﺎل ﺑﻌﺾ اﻟﻌﻠﻤﺎء وﻣﻨﺰﻟﺘﻪ أوﺳﻊ اﻟﻤﻨﺎزل وأﺟﻤﻌﻬﺎ وهﻮ‬
‫ﻣﻔﺘﺎح آﻞ ﺧﻴﺮ ﻷﻧﻪ أﻋﻠﻰ ﻣﻘﺎﻣﺎت اﻟﺘﻮﺣﻴﺪ وﻋﺒﺎدة ﻣﻦ أﻓﻀﻞ اﻟﻌﺒﺎدات ‪ .‬وهﻮ ﻣﻦ أﺷﺮف اﻟﺮﺗﺐ وأﻋﻠﻰ اﻟﻤﻘﺎﻣﺎت‬
‫ﻣﻦ أﻋﻤﺎل اﻟﻘﻠﻮب اﻟﺘﻲ هﻲ أﺻﻞ اﻹﻳﻤﺎن اﻟﺬي هﻮ أﺟﻞ وأﻋﻈﻢ ﻣﺎ ﺗﻌﺒﺪ اﷲ ﺗﻌﺎﻟﻰ ﺑﻪ‪.‬‬

‫ﻧﻌﻢ أﻳﻬﺎ اﻷﺣﺒﺔ إﻧﻪ اﻟﺘﻮآﻞ اﻟﺬي هﻮ ﺷﺮط ﻣﻦ ﺷﺮوط اﻹﻳﻤﺎن وﻻزم ﻣﻦ ﻟﻮازﻣﻪ وﻣﻘﺘﻀﻴﺎﺗﻪ ؛ ﻓﻜﻠﻤﺎ ﻗﻮي‬
‫إﻳﻤﺎن اﻟﻌﺒﺪ آﺎن ﺗﻮآﻠﻪ أآﺒﺮ وإذا ﺿﻌﻒ اﻹﻳﻤﺎن ﺿﻌﻒ اﻟﺘﻮآﻞ ﻗﺎل اﷲ ﻋﺰ وﺟﻞ) وﻋﻠﻰ اﷲ ﻓﻠﻴﺘﻮآﻞ اﻟﻤﺆﻣﻨﻮن( ‪.‬‬
‫وﻓﻲ اﻵﻳﺔ اﻷﺧﺮى ) وﻗﺎل ﻣﻮﺳﻰ إن آﻨﺘﻢ ﺁﻣﻨﺘﻢ ﺑﺎﷲ ﻓﻌﻠﻴﻪ ﺗﻮآﻠﻮا إن آﻨﺘﻢ ﻣﺴﻠﻤﻴﻦ( ﻳﻮﻧﺲ‪ 84:‬ﻓﺠﻌﻞ دﻟﻴﻞ ﺻﺤﺔ‬
‫اﻹﺳﻼم اﻟﺘﻮآﻞ‪ .‬واﻟﺘﻮآﻞ ﻣﻦ أﺟﻤﻊ أﻧﻮاع اﻟﻌﺒﺎدة وأﻋﻈﻤﻬﺎ ﻟﻤﺎ ﻳﻨﺸﺄ ﻋﻨﻪ ﻣﻦ اﻷﻋﻤﺎل اﻟﺼﺎﻟﺤﺔ‪ .‬واﻟﺘﻮآﻞ ﻣﻘﺘﺮن‬
‫ﺑﻤﺮاﺗﺐ اﻟﺪﻳﻦ اﻟﺜﻼث )اﻹﻳﻤﺎن واﻹﺳﻼم واﻹﺣﺴﺎن( وﺷﻌﺎﺋﺮﻩ اﻟﻌﻈﺎم‪ .‬واﻟﺘﻮآﻞ ﻣﻘﺎم ﺟﻠﻴﻞ اﻟﻘﺪر ﻋﻈﻴﻢ اﻷﺛﺮ ﺟﻌﻠﻪ‬
‫اﷲ ﺳﺒﺒًﺎ ﻟﻨﻴﻞ ﻣﺤﺒﺘﻪ ﻗﺎل ﺗﻌﺎﻟﻰ )إن اﷲ ﻳﺤﺐ اﻟﻤﺘﻮآﻠﻴﻦ( ‪ .‬وﺟﻤﻊ اﷲ ﺑﻴﻨﻪ وﺑﻴﻦ اﻟﻬﺪاﻳﺔ واﻟﺤﻖ واﻟﺪﻋﺎء‪ .‬اﻟﺘﻮآﻞ‬
‫أﺻﻞ ﻣﻦ أﺻﻮل اﻟﻌﺒﺎدة اﻟﺘﻲ ﻻ ﻳﺘﻢ ﺗﻮﺣﻴﺪ اﻟﻌﺒﺪ إﻻ ﺑﻪ ﺟﺎء اﻷﻣﺮ ﺑﻪ ﻓﻲ آﺜﻴﺮ ﻣﻦ اﻵﻳﺎت ﻣﺜﻞ ﻗﻮﻟﻪ ﺗﻌﺎﻟﻰ )ﻓﺎﻋﺒﺪﻩ‬

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‫وﺗﻮآﻞ ﻋﻠﻴﻪ ( وﻗﻮﻟﻪ ﻋﺰ وﺟﻞ)وﺗﻮآﻞ ﻋﻠﻰ اﻟﺤﻲ اﻟﺬي ﻻ ﻳﻤﻮت ( ‪ ،‬وهﻮ ﻣﻦ ﺳﻤﺎت اﻟﻤﺆﻣﻨﻴﻦ اﻟﺼﺎدﻗﻴﻦ ﻗﺎل‬
‫ﺗﻌﺎﻟﻰ) إﻧﻤﺎ اﻟﻤﺆﻣﻨﻮن اﻟﺬﻳﻦ إذا ذآﺮ اﷲ وﺟﻠﺖ ﻗﻠﻮﺑﻬﻢ وإذا ﺗﻠﻴﺖ ﻋﻠﻴﻬﻢ ءﺁﻳﺘﻪ زادﺗﻬﻢ إﻳﻤﺎﻧًﺎ وﻋﻠﻰ رﺑﻬﻢ ﻳﺘﻮآﻠﻮن( ‪.‬‬

‫وﻣﻤﺎ ﻳﺪل ﻋﻠﻰ أهﻤﻴﺘﻪ أن اﷲ أﻣﺮ ﺑﻪ ﻧﺒﻴﻪ ﺻﻠﻰ اﷲ ﻋﻠﻴﻪ وﺳﻠﻢ واﻷﻧﺒﻴﺎء ﻗﺒﻠﻪ‪ ،‬وﺟﻌﻠﻪ ﺷﻌﺎرًا ﻟﻌﺒﺎدﻩ اﻟﻤﺆﻣﻨﻴﻦ واﻟﺜﻨﺎء‬
‫ﻋﻠﻴﻬﻢ‪ .‬وﻣﻦ ﻓﻀﻞ اﻟﺘﻮآﻞ ﻓﻲ اﻟﻘﺮﺁن أن اﷲ أﻣﺮ ﻓﻴﻪ رﺳﻮﻟﻪ ﺑﺎﻟﺘﻮآﻞ ﻓﻲ ﺗﺴﻊ ﺁﻳﺎت وآﺬﻟﻚ أﻣﺮ اﻟﻤﺆﻣﻨﻴﻦ ﻋﺎﻣﺔ‬
‫ﺑﺎﻟﺘﻮآﻞ وآﺬﻟﻚ اﻟﺘﻮآﻞ ﺧﻠﻖ اﻟﺮﺳﻞ ﺟﻤﻴﻌًﺎ وآﺬﻟﻚ ﺗﺒﻴﻴﻦ اﻟﻘﺮﺁن ﻟﻔﻀﻞ اﻟﺘﻮآﻞ‪ .‬وآﺬﻟﻚ ورد ﻓﻀﻞ اﻟﺘﻮآﻞ ﻓﻲ‬
‫اﻟﺴﻨﺔ‪.‬ﻋﻦ اﺑﻦ ﻋﺒﺎس أن رﺳﻮل اﷲ ﺻﻠﻰ اﷲ ﻋﻠﻴﻪ وﺳﻠﻢ آﺎن ﻳﻘﻮل‪ :‬اﻟﻠﻬﻢ ﻟﻚ أﺳﻠﻤﺖ وﺑﻚ ﺁﻣﻨﺖ وﻋﻠﻴﻚ ﺗﻮآﻠﺖ‬
‫وإﻟﻴﻚ أﻧﺒﺖ وﺑﻚ ﺧﺎﺻﻤﺖ أﻋﻮذ ﺑﻌﺰﺗﻚ ﻻ إﻟﻪ إﻻ أﻧﺖ اﻟﺤﻲ اﻟﺬي ﻻ ﻳﻤﻮت واﻟﺠﻦ واﻷﻧﺲ ﻳﻤﻮﺗﻮن( رواﻩ اﻟﺒﺨﺎري‬
‫وﻣﺴﻠﻢ وأﺣﻤﺪ‪ .‬وﺻﻔﺔ اﻟﺘﻮآﻞ ﻣﻦ أﺑﺮز ﺻﻔﺎت اﻟﻤﺆﻣﻨﻴﻦ اﻟﺠﻠﻴﻠﺔ ‪.‬‬

‫ﻋﻠَﻰ‬
‫واﻵﻳﺎت ﻓﻲ اﻷﻣﺮ ﺑﻮﺟﻮب اﻟﺘﻮآﻞ ﻋﻠﻰ اﷲ‪ ،‬واﻟﺤﺚ ﻋﻠﻴﻪ ﻓﻲ آﺘﺎب اﷲ ﻋﺰ وﺟﻞ آﺜﻴﺮة ﻣﻨﻬﺎ ﻗﻮﻟﻪ { ‪َ :‬و َ‬
‫ﻋﻠَﻰ اﻟّﻠ ِﻪ[ } ﺁل ﻋﻤﺮان‪] 159:‬‬
‫ﻞ َ‬
‫ﺖ َﻓ َﺘ َﻮ ﱠآ ْ‬
‫ﻋ َﺰ ْﻣ َ‬
‫ﻦ[ } اﻟﻤﺎﺋﺪة‪ [23:‬وﻗﻮﻟﻪ ﺗﻌﺈﻟﻰ { ‪َ :‬ﻓِﺈذَا َ‬
‫اﻟّﻠ ِﻪ َﻓ َﺘ َﻮ ﱠآﻠُﻮ ْا إِن آُﻨﺘُﻢ ﱡﻣ ْﺆ ِﻣﻨِﻴ َ‬
‫ﻋَﻠ ْﻴ ِﻬ ْﻢ ﺁﻳَﺎ ُﺗ ُﻪ‬
‫ﺖ َ‬
‫ﺖ ُﻗﻠُﻮ ُﺑ ُﻬ ْﻢ َوِإذَا ُﺗِﻠ َﻴ ْ‬
‫ﺟَﻠ ْ‬
‫ﻦ ِإذَا ُذ ِآ َﺮ اﻟﻠّ ُﻪ َو ِ‬
‫ن اﱠﻟﺬِﻳ َ‬
‫وﻗﺎل ﻋﺰ ﻣﻦ ﻗﺎﺋﻞ ﻓﻲ ﺻﻔﺎت اﻟﻤﺆﻣﻨﻴﻦ { ‪ِ:‬إﱠﻧﻤَﺎ ا ْﻟ ُﻤ ْﺆ ِﻣﻨُﻮ َ‬
‫ن[ } اﻷﻧﻔﺎل‪]. 2:‬‬
‫ﻋﻠَﻰ َر ﱢﺑ ِﻬ ْﻢ َﻳ َﺘ َﻮ ﱠآﻠُﻮ َ‬
‫زَا َد ْﺗ ُﻬ ْﻢ إِﻳﻤَﺎﻧًﺎ َو َ‬
‫وﻓﻲ اﻟﺤﺪﻳﺚ اﻟﺼﺤﻴﺢ اﻟﻤﺘﻔﻖ ﻋﻠﻴﻪ أن اﻟﻨﺒﻲ ذآﺮ أﻧﻪ ﻳﺪﺧﻞ اﻟﺠﻨﺔ ﻣﻦ أﻣﺘﻪ ﺳﺒﻌﻮن أﻟﻔًﺎ ﻻ ﺣﺴﺎب ﻋﻠﻴﻬﻢ ﺛﻢ ﻗﺎل‬
‫ﻓﻲ وﺻﻔﻬﻢ‪ } :‬هﻢ اﻟﺬﻳﻦ ﻻ ﻳﺘﻄﻴﺮون‪ ،‬وﻻ ﻳﺴﺘﺮﻗﻮن‪ ،‬وﻻ ﻳﻜﺘﻮون‪ ،‬وﻋﻠﻰ رﺑﻬﻢ ﻳﺘﻮآﻠﻮن ‪}.‬‬
‫ﻋﻦ أﻧﺲ ﻗﺎل‪ :‬ﻗﺎل رﺳﻮل اﷲ « ‪ :‬ﻣﻦ ﻗﺎل ‪ -‬ﻳﻌﻨﻲ إذا ﺧﺮج ﻣﻦ ﺑﻴﺘﻪ ‪ -‬ﺑﺴﻢ اﷲ ﺗﻮآﻠﺖ ﻋﻠﻰ اﷲ‪ ،‬وﻻ ﺣﻮل وﻻ‬
‫ﻗﻮة إﻻ ﺑﺎﷲ‪ ،‬ﻳﻘﺎل ﻟﻪ‪ :‬هُﺪﻳﺖ ووُﻗﻴﺖ‪ ،‬وآُﻔﻴﺖ‪ ،‬وﺗﻨﺤﻰ ﻋﻨﻪ اﻟﺸﻴﻄﺎن[ » رواﻩ أﺑﻮ داود واﻟﺘﺮﻣﺬي[‪ ،‬وزاد أﺑﻮ داود‪:‬‬
‫} ﻓﻴﻘﻮل ‪ -‬ﻳﻌﻨﻲ اﻟﺸﻴﻄﺎن ‪ -‬آﻴﻒ ﺑﺮﺟﻞ ﻗﺪ هُﺪي وآُﻔﻲ ووُﻗﻲ؟‪}.‬‬
‫وﻋﻦ ﻋﻤﺮ ﺑﻦ اﻟﺨﻄﺎب ﻋﻦ اﻟﻨﺒﻲ ﻗﺎل « ‪:‬ﻟﻮ أﻧﻜﻢ ﺗﺘﻮآﻠﻮن ﻋﻠﻰ اﷲ ﺣﻖ ﺗﻮآﻠﻪ ﻟﺮزﻗﻜﻢ آﻤﺎ ﻳﺮزق اﻟﻄﻴﺮ‪ ،‬ﺗﻐﺪو‬
‫ﺧﻤﺎﺻًﺎ ‪ -‬ﺟﻴﺎﻋًﺎ ‪ -‬وﺗﺮوح ﺑﻄﺎﻧًﺎ ‪ -‬ﺷﺒﺎﻋ ًﺎ[ » رواﻩ أﺣﻤﺪ واﻟﺘﺮﻣﺬي ‪].‬‬

‫وﻳﺴﺘﺤﻴﻞ أن ﻳﺘﻢ ﺗﻮآﻞ اﻟﻌﺒﺪ ﺣﺘﻰ ﻳﺘﻢ ﻟﻪ أﻣﺮان ﻟﻬﻤﺎ ﺻﻠﺔ ﺗﺎﻣﺔ ﺑﺘﻮﺣﻴﺪ اﻷﻟﻮهﻴﺔ وهﻤﺎ ‪ :‬ﺣﺴﻦ اﻟﻈﻦ ﺑﺎﷲ ﻋﺰ وﺟﻞ‬
‫واﻟﺘﻔﻮﻳﺾ‪ .‬آﺬﻟﻚ اﻵﻳﺎت اﻟﺘﻲ ﻳﺬآﺮ ﻓﻴﻬﺎ اﻟﻘﻀﺎء واﻟﻘﺪر ﺗﺬﻳﻞ ﺑﺎﻟﺘﻮآﻞ إذ ﻳﺴﺘﺤﻴﻞ أن ﻳﺤﺼﻞ ﺗﻮآﻞ ﺣﺘﻰ ﻳﻌﻠﻢ اﻟﻤﺴﻠﻢ‬
‫أن اﻷﻣﻮر آﻠﻬﺎ ﺗﺼﺪر ﻋﻦ ﻣﺸﻴﺌﺔ اﷲ وﻗﺪرﺗﻪ ‪ ،‬وأﻧﻬﺎ ﺗﻨﺘﻬﻲ آﻠﻬﺎ إﻟﻰ ﻋﻠﻤﻪ ‪ ،‬ﻓﻼ ﺑﺪ ﻣﻦ اﻹﻳﻤﺎن ﺑﻘﻀﺎء اﷲ وﻗﺪرﻩ ‪،‬‬
‫وأن ﻣﺎ ﺷﺎء اﷲ آﺎن وﻣﺎ ﻟﻢ ﻳﺸﺄ ﻟﻢ ﻳﻜﻦ‪) ،‬و ﻗﺎل ﻳﺎ ﺑﻨﻲ ﻻ ﺗﺪﺧﻠﻮا ﻣﻦ ﺑﺎب واﺣﺪ وادﺧﻠﻮا ﻣﻦ أﺑﻮاب ﻣﺘﻔﺮﻗﺔ وﻣﺎ‬
‫أﻏﻨﻲ ﻋﻨﻜﻢ ﻣﻦ اﷲ ﻣﻦ ﺷﻲء إن اﻟﺤﻜﻢ إﻻ ﷲ ﻋﻠﻴﻪ ﺗﻮآﻠﺖ وﻋﻠﻴﻪ ﻓﻠﻴﺘﻮآﻞ اﻟﻤﺘﻮآﻠﻮن(‪ .‬ﻗﺎل اﺑﻦ ﻋﺒﺎس‪ " :‬ﺣﺴﺒﻨﺎ اﷲ‬
‫وﻧﻌﻢ اﻟﻮآﻴﻞ " ﻗﺎﻟﻬﺎ إﺑﺮاهﻴﻢ ﺻﻠﻰ اﷲ ﻋﻠﻴﻪ وﺳﻠﻢ ﺣﻴﻦ أﻟﻘﻲ ﻓﻲ اﻟﻨﺎر ‪ ،‬وﻗﺎﻟﻬﺎ ﻣﺤﻤﺪ ﺻﻠﻰ اﷲ ﻋﻠﻴﻪ وﺳﻠﻢ ﺣﻴﻦ ﻗﺎل‬
‫ﻟﻪ اﻟﻨﺎس )إن اﻟﻨﺎس ﻗﺪ ﺟﻤﻌﻮا ﻟﻜﻢ(‪.‬‬

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‫وﻓﻲ اﻻﺻﻄﻼح )أي اﻟﺸﺮع( اﺧﺘﻠﻔﺖ ﻋﺒﺎرات اﻟﺴﻠﻒ ﻓﻲ ﺗﻌﺮﻳﻒ اﻟﺘﻮآﻞ ﻋﻠﻰ اﷲ ﺗﺒﻌًﺎ ﻟﺘﻔﺴﻴﺮﻩ ﺗﺎرة ﺑﺄﺳﺒﺎﺑﻪ و‬
‫دواﻋﻴﻪ وﺗﺎرة ﺑﺪرﺟﺎﺗﻪ وﺗﺎرة ﺑﻼزﻣﻪ وﺗﺎرة ﺑﺜﻤﺎرﺗﻪ وﻏﻴﺮ ذﻟﻚ ﻣﻦ ﻣﺘﻌﻠﻘﺎﺗﻪ‪ .‬ﻗﺎل اﺑﻦ ﻋﺒﺎس‪ :‬اﻟﺘﻮآﻞ هﻮ اﻟﺜﻘﺔ ﺑﺎﷲ‪.‬‬
‫وﺻﺪق اﻟﺘﻮآﻞ أن ﺗﺜﻖ ﻓﻲ اﷲ وﻓﻴﻤﺎ ﻋﻨﺪ اﷲ ﻓﺈﻧﻪ أﻋﻈﻢ وأﺑﻘﻰ ﻣﻤﺎ ﻟﺪﻳﻚ ﻓﻲ دﻧﻴﺎك‪ .‬ﻗﺎل اﻟﺤﺴﻦ‪ :‬إن ﻣﻦ ﺗﻮآﻞ اﻟﻌﺒﺪ‬
‫أن ﻳﻜﻮن اﷲ هﻮ ﺛﻘﺘﻪ‪--‬اﻹﻣﺎم أﺣﻤﺪ‪ :‬هﻮ ﻗﻄﻊ اﻻﺳﺘﺸﺮاف ﺑﺎﻹﻳﺎس ﻣﻦ اﻟﺨﻠﻖ ‪ ،‬وﻗﺎل‪ :‬وﺟﻤﻠﺔ اﻟﺘﻮآﻞ ﺗﻔﻮﻳﺾ اﻷﻣﺮ‬
‫إﻟﻰ اﷲ ﺟﻞ ﺛﻨﺎؤﻩ واﻟﺜﻘﺔ ﺑﻪ ‪ --‬ﻋﺒﺪاﷲ ﺑﻦ داود اﻟﺨﺮﻳﺒﻲ‪ :‬أرى اﻟﺘﻮآﻞ ﺣﺴﻦ اﻟﻈﻦ ﺑﺎﷲ ‪ --‬ﺷﻘﻴﻖ ﺑﻦ إﺑﺮاهﻴﻢ‪ :‬اﻟﺘﻮآﻞ‬
‫ﻃﻤﺄﻧﻴﻨﺔ اﻟﻘﻠﺐ ﺑﻤﻮﻋﻮد اﷲ ﻋﺰ وﺟﻞ ‪ --‬اﻟﺤﺴﻦ‪ :‬اﻟﺮﺿﺎ ﻋﻦ اﷲ ﻋﺰ وﺟﻞ –‬

‫وﺳﺒﺐ هﺬا اﻻﺧﺘﻼف أن اﻟﺘﻮآﻞ ﻣﻦ أﺣﻮال اﻟﻘﻠﻮب وأﻋﻤﺎﻟﻬﺎ وهﻲ ﺻﻌﺒﺔ أن ﺗﺤﺪ ﺑﺤﺪ أو ﺗﺤﺼﺮ ﺑﻠﻔﻆ‪.‬‬
‫وﻣﻌﻨﻰ ذﻟﻚ أﻧﻪ ﻋﻤﻞ ﻗﻠﺒﻲ ﻟﻴﺲ ﺑﻘﻮل اﻟﻠﺴﺎن وﻻ ﺑﻌﻤﻞ اﻟﺠﻮارح ‪ ،‬وﻻ هﻮ ﻣﻦ ﺑﺎب اﻟﻌﻠﻮم واﻹدراآﺎت‪ ،‬ﻓﺎﻟﻘﻠﺐ‬
‫ﺣﻴﻨﻤﺎ ﻳﻌﺒﺪ اﷲ ﻳﺘﻮآﻞ ﻋﻠﻴﻪ وﻣﺎ هﻠﻚ اﻟﻤﺴﻠﻤﻮن إﻻ ﻋﻨﺪﻣﺎ ﻧﻘﻠﻮا اﻟﺘﻮآﻞ ﻣﻦ اﻟﻘﻠﺐ إﻟﻰ اﻷﻋﻀﺎء ‪ ،‬اﻷﻋﻀﺎء ﻳﺠﺐ‬
‫ﻞ اﻟﺘﻮآﻞ ﻣﻦ اﻟﻘﻠﺐ إﻟﻰ اﻷﻋﻀﺎء ‪،‬‬
‫أن ﺗﺄﺧﺬ ﺑﺎﻷﺳﺒﺎب ‪ ،‬أﻣﺎ اﻟﻘﻠﺐ ﻳﻔﻮﱢض أﻣﺮﻩ إﻟﻰ اﷲ ‪ ،‬أﻣﺎ إذا ﻋﻜﺴﺖ اﻵﻳﺔ ‪ُ ،‬ﻧ ِﻘ َ‬
‫ل ﻣﺮآﺒﺔ ﻣﻦ ﻣﺠﻤﻮع أﻣﻮر ‪ ،‬ﻻ ﺗﺘﻢ ﺣﻘﻴﻘﺔ اﻟﺘﻮآﻞ إﻻ ﺑﻬﺎ وآﻞ إﻧﺴﺎن‬
‫ﻼ ‪ .‬أﻣﺎ اﻟﺤﻘﻴﻘﺔ أن اﻟﺘﻮآﻞ ﺣﺎ ٌ‬
‫ﺻﺎر ﺗﻮاآ ً‬
‫ﻋﺮﱠف اﻟﺘﻮآﻞ ﻣﻦ زاوﻳﺔ أﺷﺎر إﻟﻰ أﺣﺪ ﻋﻨﺎﺻﺮ اﻟﺘﻮآﻞ ‪ ،‬وﻟﻢ ﻳﺸﺮ إﻟﻰ آﻞ ﺷﺮوط اﻟﺘﻮآﻞ ‪ ،‬وأوﻟﻰ هﺬﻩ اﻟﺸﺮوط ‪:‬‬
‫ﻣﻌﺮﻓﺔ ﺑﺎﻟﺮب وﺻﻔﺎﺗﻪ ؛ ﻣﻦ ﻗﺪرﺗﻪ ‪ ،‬وآﻔﺎﻳﺘﻪ ‪ ،‬وﻗﻴﻮﻣﺘﻪ واﻧﺘﻬﺎء اﻷﻣﻮر إﻟﻰ ﻋﻠﻤﻪ ‪ ،‬وﺻﺪورهﺎ ﻋﻦ ﻣﺸﻴﺌﺘﻪ‬
‫وﻗﺪرﺗﻪ ‪ ،‬وهﺬﻩ اﻟﻤﻌﺮﻓﺔ أول درﺟﺔ ﻳﻀﻊ ﺑﻬﺎ اﻟﻌﺒﺪ ﻗﺪﻣﻪ ﻓﻲ ﻣﻘﺎم اﻟﺘﻮآﻞ ‪ .‬أول ﺷﻲء ﻓﻲ اﻟﺘﻮآﻞ أن ﺗﻌﺮف اﷲ اﻟﺬي‬
‫ﻳﻨﺒﻐﻲ أن ﺗﺘﻮآﻞ ﻋﻠﻴﻪ ﻷن اﻟﺘﻮآﻞ ﻣﺄﺧﻮذ ﻣﻦ اﺳﻢ اﷲ اﻟﻮآﻴﻞ وﻗﻠﻤﺎ ذآﺮ اﻟﺘﻮآﻞ ﻓﻲ اﻟﻘﺮﺁن اﻻ وذآﻼ ﻣﻌﻪ ﺻﻔﺔ ﻣﻦ‬
‫ﺻﻔﺎت اﷲ ﻋﺰ وﺟﻞ ‪ ،‬أن ﺗﻌﺮﻓﻪ ﻗﻮﻳًﺎ ‪ ،‬وأن ﺗﻌﺮﻓﻪ ﻗﺎدرًا ‪ ،‬وأن ﺗﻌﺮﻓﻪ ﻏﻨﻴًﺎ ‪ ،‬وأن ﺗﻌﺮﻓﻪ رﺣﻴﻤًﺎ ‪ ،‬وأن ﺗﻌﺮﻓﻪ‬
‫ﺳﻤﻴﻌًﺎ ‪ ،‬وأن ﺗﻌﺮﻓﻪ ﺑﺼﻴﺮًا ‪ ،‬وأن ﺗﻌﺮﻓﻪ ﻣﺠﻴﺒًﺎ ‪ ،‬وأن ﺗﻌﺮف أن اﻷﻣﺮ آﻠﻪ ﺑﻴﺪﻩ ‪ ،‬إن ﻋﺮﻓﺖ هﺬا ﺗﻮآﻠﺖ ﻋﻠﻴﻪ ‪.‬‬

‫ﻣﻮاﻗﻒ اﻟﻨﺎس ﻣﻦ اﻷﺳﺒﺎب ﻋﻠﻰ أرﺑﻌﺔ أﻗﺴﺎم‪:‬‬

‫‪ - 1‬اﻻﻟﺘﻔﺎت إﻟﻰ اﻷﺳﺒﺎب ﺑﺎﻟﻜﻠﻴﺔ واﻋﺘﻤﺎد اﻟﻘﻠﺐ واﻟﺠﻮارح ﻋﻠﻴﻬﺎ ﻣﻦ ﻏﻴﺮ ﻧﻈﺮ ﻟﻤﺴﺒﺒﻬﺎ‪ :‬آﻨﻈﺮة اﻟﻤﺎدﻳﻴﻦ‬
‫ﻼ ﺑﺎﻟﻀﺮ واﻟﻨﻔﻊ ‪ ،‬وهﺬا ﺑﺎﻃﻞ ﻣﺨﺎﻟﻒ ﻟﻠﻜﺘﺎب‬
‫واﻟﻌﻘﻼﻧﻴﻴﻦ ﻓﻮﻗﻌﻮا ﻓﻲ اﻟﺸﺮك ﻷﻧﻬﻢ أﺛﺒﺘﻮا ﻣﻮﺟﺪًأ ﻣﻊ اﷲ ﻣﺴﺘﻘ ً‬
‫واﻟﺴﻨﺔ واﻻﺟﻤﺎع آﻤﺎ أن اﻷﺳﺒﺎب ﻗﺪ ﺗﺘﺨﻠﻒ ﻋﻦ ﻣﺴﺒﺒﺎﺗﻬﺎ ﺑﺈذن اﷲ آﻤﺎ ﻳﺸﻬﺪ ﻟﺬﻟﻚ اﻟﺤﺲ‪.‬‬

‫‪ - 2‬اﻹﻋﺮاض ﻋﻦ اﻷﺳﺒﺎب ﺑﺎﻟﻜﻠﻴﺔ‪ :‬آﻨﻈﺮ ﻏﺎﻟﺐ اﻟﺼﻮﻓﻴﺔ ﻟﻠﺘﻮآﻞ ‪ ،‬ﻓﻬﻢ ﻻ ﻳﺮون ﺗﺤﻘﻴﻖ اﻟﺘﻮآﻞ إﻻ ﻓﻲ ﺗﺮك‬
‫اﻷﺳﺒﺎب ﺑﺎﻟﻜﻠﻴﺔ ﻓﺘﺮآﻮا اﻟﺘﻜﺴﺐ واﻟﻌﻤﻞ واﻻﺣﺘﺮاز واﻻﺣﺘﻴﺎط واﻟﺘﺰود ﻓﻲ اﻟﺴﻔﺮ واﻟﻄﻌﺎم وﻳﺮون ذﻟﻚ آﻠﻪ ﻣﻨﺎﻓﻴًﺎ‬
‫ﻟﻠﺘﻮآﻞ‪,‬‬

‫‪ - 3‬ﻗﻴﺎم اﻟﺠﻮارح ﺑﺎﻷﺳﺒﺎب واﻋﺘﻤﺎد اﻟﻘﻠﺐ ﻋﻠﻰ ﻣﺴﺒﺐ اﻷﺳﺒﺎب ﺳﺒﺤﺎﻧﻪ وﺗﻌﺎﻟﻰ‪ :‬هﺬا ﻣﺬهﺐ أهﻞ اﻟﺴﻨﺔ واﻟﺠﻤﺎﻋﺔ‬
‫وهﻮ اﻟﺤﻖ اﻟﺬي دل ﻋﻠﻴﻪ اﻟﺸﺮع واﻟﻌﻘﻞ وهﻮ اﻟﻮﺳﻂ ﻓﻲ آﻞ ﻣﺬهﺐ ﻓﺄﺛﺒﺖ ﻟﻸﺳﺒﺎب ﺗﺄﺛﻴﺮًا ﻓﻲ ﻣﺴﺒﺒﺎﺗﻬﺎ ﻟﻜﻦ ﻻ‬
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‫ﺑﺬاﺗﻬﺎ ﺑﻞ ﺑﻤﺎ أودﻋﻪ اﷲ ﻓﻴﻬﺎ ﻣﻦ اﻟﻘﻮى اﻟﻤﻮﺟﺒﺔ ‪ ،‬وهﻲ ﺗﺤﺖ ﻣﺸﻴﺌﺘﻪ وﻗﺪرﺗﻪ ﻓﺈن ﺷﺎء ﻣﻨﻊ اﻗﺘﻀﺎﺋﻬﺎ وإن ﺷﺎء‬
‫ﺟﻌﻠﻬﺎ ﻣﻘﺘﻀﻴﺔ ﻷﺣﻜﺎﻣﻬﺎ‪ ،‬ﻓﻬﻢ ) أي أهﻞ اﻟﺴﻨﺔ واﻟﺠﻤﺎﻋﺔ( ﻳﻮﺟﺒﻮن اﻷﺧﺬ ﺑﺎﻷﺳﺒﺎب وﻳﻌﺘﻘﺪون ﻋﺪم ﻣﻨﺎﻓﺎﺗﻬﺎ ﻟﻠﺘﻮآﻞ؛‬
‫ﺑﻞ إن اﻟﺘﻮآﻞ ﻣﻦ أﻋﻈﻢ اﻷﺳﺒﺎب ﻓﻲ ﺟﻠﺐ اﻟﻤﻨﺎﻓﻊ ودﻓﻊ اﻟﻤﻀﺎر وﻧﻔﻲ اﻟﻔﻘﺮ ووﺟﻮد اﻟﺮاﺣﺔ‪ .‬و ﻳﺮون ﺿﺮورة‬
‫اﻷﺧﺬ ﺑﺎﻷﺳﺒﺎب ﻣﻊ ﻋﺪم اﻻﻋﺘﻤﺎد ﻋﻠﻴﻬﺎ‪ ،‬و ﻳﻜﻮن اﻟﺘﻮآﻞ ﺑﺎﻟﻘﻠﺐ ﻋﻠﻰ اﻟﺨﺎﻟﻖ ﻣﻊ اﺗﺒﺎع اﻷﺳﺒﺎب ﻓﻲ ﻇﺎهﺮ اﻟﺤﺎل‬
‫ﻓﻘﻂ ‪ .‬واﻷﺧﺬ ﺑﺎﻷﺳﺒﺎب ﺛﻢ اﻻﻋﺘﻤﺎد ﻋﻠﻰ اﷲ ﻋﺰ وﺟﻞ هﻮ ﻣﺬهﺐ أهﻞ اﻟﺤﻖ ﻣﻦ ﺳﻠﻒ اﻷﻣﺔ‪ .‬ﻗﺎل ﺗﻌﺎﻟﻰ ﺣﻜﺎﻳﺔ ﻋﻦ‬
‫ﻳﻌﻘﻮب ﻋﻠﻴﻪ اﻟﺴﻼم ) وﻗﺎل ﻳﺎ ﺑﻨﻲ ﻻ ﺗﺪﺧﻠﻮا ﻣﻦ ﺑﺎب واﺣﺪ وادﺧﻠﻮا ﻣﻦ اﺑﻮاب ﻣﺘﻔﺮﻗﺔ وﻣﺎاﻏﻨﻲ ﻋﻨﻜﻢ ﻣﻦ اﷲ ﻣﻦ‬
‫ﺷﺊ ان اﻟﺤﻜﻢ اﻻ ﷲ ﻋﻠﻴﻪ ﺗﻮآﻠﺖ وﻋﻠﻴﻪ ﻓﻠﻴﺘﻮآﻞ اﻟﻤﺘﻮآﻠﻮن( )ﻳﻮﺳﻒ‪ .(67:‬و ﻓﻲ ﺟﺎﻧﺐ اﻟﺮزق ﻗﺎل ﺗﻌﺎﻟﻰ)هﻮ اﻟﺬي‬
‫ﻻ ﻓﺎﻣﺸﻮا ﻓﻲ ﻣﻨﺎآﺒﻬﺎ وآﻠﻮا ﻣﻦ رزﻗﻪ وإﻟﻴﻪ اﻟﻨﺸﻮر(‪ .‬واﻟﺴﺒﺐ اﻟﺬي أُﻣﺮ اﻟﻌﺒﺪ ﺑﻪ أﻣﺮ إﻳﺠﺎب‬
‫ﺟﻌﻞ ﻟﻜﻢ اﻷرض ذﻟﻮ ً‬
‫أو أﻣﺮ اﺳﺘﺤﺒﺎب هﻮ ﻋﺒﺎدة اﷲ وﻃﺎﻋﺘﻪ ﻟﻪ وﻟﺮﺳﻮﻟﻪ واﷲ ﻓﺮض ﻋﻠﻰ اﻟﻌﺒﺎد أن ﻳﻌﺒﺪوﻩ وﻳﺘﻮآﻠﻮا ﻋﻠﻴﻪ آﻤﺎ ﻗﺎل‬
‫ﺗﻌﺎﻟﻰ)ﻓﺎﻋﺒﺪﻩ وﺗﻮآﻞ ﻋﻠﻴﻪ(هﻮد وﻗﺎل)واذآﺮ اﺳﻢ رﺑﻚ‪...‬ﻓﺎﺗﺨﺬﻩ وآﻴﻼ(اﻟﻤﺰﻣﻞ ‪ 9-8‬وﻗﺎل ) وﻣﻦ ﻳﺘﻖ اﷲ ﻳﺠﻌﻞ ﻟﻪ‬
‫ﻣﺨﺮﺟًﺎ و ﻳﺮزﻗﻪ ﻣﻦ ﺣﻴﺚ ﻻ ﻳﺤﺘﺴﺐ وﻣﻦ ﻳﺘﻮآﻞ ﻋﻠﻰ اﷲ ﻓﻬﻮ ﺣﺴﺒﻪ( ‪ ،‬واﻟﻤﻘﺼﻮد أن اﷲ ﻟﻢ ﻳﺄﻣﺮ ﺑﺎﻟﺘﻮآﻞ ﻓﻘﻂ ﺑﻞ‬
‫أﻣﺮ ﻣﻊ اﻟﺘﻮآﻞ ﺑﻌﺒﺎدﺗﻪ وﺗﻘﻮاﻩ اﻟﺘﻲ ﺗﺘﻀﻤﻦ ﻓﻌﻞ ﻣﺎ أﻣﺮ وﺗﺮك ﻣﺎ ﺣﺬر‪.‬‬

‫ﻓﻤﻦ ﻇﻦ اﻧﻪ ﻳﺮﺿﻲ رﺑﻪ ﺑﺎﻟﺘﻮآﻞ ﺑﺪون ﻓﻌﻞ ﻣﺎ أﻣﺮﻩ ﺑﻪ آﺎن ﺿﻼﻻ آﻤﺎ أن ﻣﻦ ﻇﻦ أﻧﻪ ﻳﻘﻮم ﺑﻤﺎ ﻳﺮﺿﻲ اﷲ ﻋﻠﻴﻪ‬
‫ﺑﺪون اﻟﺘﻮآﻞ ﻋﻠﻴﻪ آﺎن ﺿﻼﻻ ‪ ،‬وأن ﻣﻦ ﻇﻦ أن اﻟﺘﻮآﻞ ﻳﻐﻨﻲ ﻋﻦ اﻷﺳﺒﺎب اﻟﻤﺄﻣﻮر ﺑﻬﺎ ﻓﻬﻮ ﺿﺎل وﻟﻬﺬا آﻤﻦ ﻇﻦ‬
‫أﻧﻪ ﻳﺘﻮآﻞ ﻋﻠﻰ ﻣﺎ ﻗﺪر ﻋﻠﻴﻪ ﻣﻦ اﻟﺴﻌﺎدة واﻟﺸﻘﺎوة ﺑﺪون أن ﻳﻔﻌﻞ ﻣﺎ أﻣﺮﻩ اﷲ ﺑﻪ ‪ ،‬ﻓﺈن آﺎﻧﺖ أﺳﺒﺎب ﻣﻘﺪورة ﻟﻪ وهﻮ‬
‫ﻣﺄﻣﻮر ﺑﻬﺎ ﻓﻌﻠﻬﺎ ﻣﻊ اﻟﺘﻮآﻞ ﻋﻠﻰ اﷲ آﻤﺎ ﻳﺆدي اﻟﻔﺮاﺋﺾ وآﻤﺎ ﻳﺠﺎهﺪ اﻟﻌﺪو وﻳﺤﻤﻞ اﻟﺴﻼح وﻳﻠﺒﺲ ﺟﺒﺔ اﻟﺤﺮب وﻻ‬
‫ﻳﻜﺘﻔﻲ ﻓﻲ دﻓﻊ اﻟﻌﺪو ﻋﻠﻰ ﻣﺠﺮد ﺗﻮآﻠﻪ ﺑﺪون أن ﻳﻔﻌﻞ ﻣﺎأُﻣﺮ ﺑﻪ ﻣﻦ اﻟﺠﻬﺎد‪ .‬ﻓﺎن ﻗﻴﻞ آﻴﻒ ﻳﻄﻠﺐ ﻣﺎ ﻻ ﻳﻌﺮف‬
‫ﻣﻜﺎﻧﻪ؟ ﺟﻮاﺑﻪ‪ :‬أن ﻳﻔﻌﻞ اﻟﺴﺒﺐ اﻟﻤﺄﻣﻮر ﺑﻪ وﻳﺘﻜﻞ ﻋﻠﻰ اﷲ ﻓﻴﻤﺎ ﻳﺨﺮج ﻋﻦ ﻗﺪرﺗﻪ ﻣﺜﻞ اﻟﺬي ﻳﺸﻖ اﻷرض وﻳﻠﻘﻲ‬
‫اﻟﺤﺐ وﻳﺘﻮآﻞ ﻋﻠﻰ اﷲ ﻓﻲ إﻧﺰال اﻟﻤﻄﺮ وﻧﺒﺎت اﻟﺰرع ودﻓﻊ اﻟﻤﺆذﻳﺎت‪ .‬وﻣﻦ ﺗﺮك اﻷﺳﺒﺎب اﻟﻤﺄﻣﻮر ﺑﻬﺎ ﻓﻬﻮ ﻋﺎﺟﺰ‬
‫ﻣﻔﺮط ﻣﺬﻣﻮم‪ .‬ﻗﺎل اﻟﺤﺴﻦ ‪ :‬اﻟﺘﻮآﻞ ﻻ ﻳﻨﺎﻓﻲ اﻟﺴﻌﻲ ﻓﻲ اﻷﺳﺒﺎب ﻗﺎل ﺗﻌﺎﻟﻰ ) ﻳﺎ أﻳﻬﺎ اﻟﺬﻳﻦ ءاﻣﻨﻮا ﺧﺬوا ﺣﺬرآﻢ ( و‬
‫ﻗﺎل ﺗﻌﺎﻟﻰ ) و أﻋﺪوا ﻟﻬﻢ ﻣﺎ اﺳﺘﻄﻌﺘﻢ ﻣﻦ ﻗﻮة ( ‪ .‬و ﻣﻦ اﻷدﻟﺔ ﻋﻠﻰ ارﺗﺒﺎط اﻟﺘﻮآﻞ ﺑﺎﻷﺧﺬ ﺑﺎﻷﺳﺒﺎب ‪ :‬ﻣﻦ اﻟﻘﺮﺁن‬
‫)ﻳﺎ أﻳﻬﺎ اﻟﺬﻳﻦ ﺁﻣﻨﻮا ﺧﺬوا ﺣﺬرآﻢ( ‪)،‬وأﻋﺪوا ﻟﻬﻢ ﻣﺎ اﺳﺘﻄﻌﺘﻢ ﻣﻦ ﻗﻮة وﻣﻦ رﺑﺎط اﻟﺨﻴﻞ ﺗﺮهﺒﻮن ﺑﻪ ﻋﺪو اﷲ‬
‫وﻋﺪوآﻢ( ‪) ،‬ﻓﺈذا ﻗﻀﻴﺖ اﻟﺼﻼة ﻓﺎﻧﺘﺸﺮوا ﻓﻲ اﻷرض واﺑﺘﻐﻮا ﻣﻦ ﻓﻀﻞ اﷲ واذآﺮوا اﷲ آﺜﻴﺮًا ﻟﻌﻠﻜﻢ ﺗﻔﻠﺤﻮن(‬
‫ﻻ ﻃﻴﺒًﺎ واﺗﻘﻮا اﷲ( ‪) ،‬وﺗﺰودوا ﻓﺈن ﺧﻴﺮ اﻟﺰاد اﻟﺘﻘﻮى( وﻗﻮﻟﻪ ﺗﻌﺎﻟﻰ)ﻓﺒﻤﺎ رﺣﻤﺔ ﻣﻦ اﷲ ﻟﻨﺖ‬
‫‪)،‬ﻓﻜﻠﻮا ﻣﻤﺎ ﻏﻨﻤﺘﻢ ﺣﻼ ً‬
‫ﻟﻬﻢ‪(...‬ﺁل ﻋﻤﺮان ‪) ،159‬وﻟﻘﺪ ﻧﺼﺮآﻢ اﷲ ﺑﺒﺪر ‪(....‬ﺁل ﻋﻤﺮان ‪) ، (125-123‬وهﺰي إﻟﻴﻚ ﺑﺠﺬع اﻟﻨﺨﻠﺔ ‪(...‬‬
‫ﻣﺮﻳﻢ‪) ، 26 -25‬أﻳﻨﻤﺎ ﺗﻜﻮﻧﻮا ﻳﺪرآﻜﻢ اﻟﻤﻮت ‪ (...‬اﻟﻨﺴﺎء ‪ ) ، 78‬وﻋﻠﻤﻨﺎﻩ ﺻﻨﻌﺔ ﻟﺒﻮس ‪(...‬اﻷﻧﺒﻴﺎء ‪) ،80‬ﻳﺎ أﻳﻬﺎ‬
‫اﻟﺬﻳﻦ ﺁﻣﻨﻮا ﺧﺬوا ﺣﺬرآﻢ ‪(...‬اﻟﻨﺴﺎء وﻋﻦ أﻧﺲ ﺑﻦ ﻣﺎﻟﻚ رﺿﻲ اﷲ ﻋﻨﻪ ﻗﺎل‪ :‬ﺟﺎء رﺟﻞ إﻟﻰ اﻟﻨﺒﻲ ﺻﻠﻰ اﷲ ﻋﻠﻴﻪ‬
‫وﺳﻠﻢ ﻋﻠﻰ ﻧﺎﻗﺔ ﻟﻪ ‪ ،‬ﻓﻘﺎل‪ :‬ﻳﺎ رﺳﻮل اﷲ أدﻋﻬﺎ وأﺗﻮآﻞ ؟ ﻓﻘﺎل‪ :‬اﻋﻘﻠﻬﺎ وﺗﻮآﻞ‪ .‬رواﻩ اﻟﺘﺮﻣﺬي واﺑﻦ أﺑﻲ اﻟﺪﻧﻴﺎ وأﺑﻮ‬
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‫ﻧﻌﻴﻢ واﻟﺒﻴﻬﻘﻲ واﺑﻦ ﺣﺒﺎن ‪ .‬وﻋﻦ ﻋﻤﺮ رﺿﻲ اﷲ ﻋﻨﻪ ﻋﻦ اﻟﻨﺒﻲ ﺻﻠﻰ اﷲ ﻋﻠﻴﻪ وﺳﻠﻢ ﻗﺎل‪ :‬ﻟﻮ أﻧﻜﻢ ﺗﻮآﻠﻮن ﻋﻠﻰ اﷲ‬
‫ﺣﻖ ﺗﻮآﻠﻪ ﻟﺮزﻗﻜﻢ آﻤﺎ ﻳﺮزق اﻟﻄﻴﺮ ﺗﻐﺪو ﺧﻤﺎﺻًﺎ وﺗﺮوح ﺑﻄﺎﻧًﺎ‪ .‬ﺧﻤﺎﺻًﺎ‪ :‬ﺟﻴﺎﻋًﺎ ‪ ،‬ﺑﻄﺎﻧًﺎ‪ :‬ﻣﻤﺘﻠﺌﺎت اﻟﺒﻄﻮن‪.‬‬
‫واﻟﻤﻌﻨﻰ اﻹﺟﻤﺎﻟﻲ ﻟﻠﺤﺪﻳﺚ‪ :‬أن اﻟﺘﻮآﻞ اﻟﺼﺤﻴﺢ هﻮ ﺗﻔﻮﻳﺾ اﻷﻣﺮ إﻟﻰ اﷲ ﻋﺰ وﺟﻞ ‪ ،‬واﻟﺜﻘﺔ ﺑﺤﺴﻦ اﻟﻨﻈﺮ ﻓﻴﻤﺎ أﻣﺮ‬
‫ﺑﻪ ‪ ،‬ﻓﻠﻮ أن اﻟﻤﺴﻠﻤﻴﻦ ﻳﺘﻮآﻠﻮن ﻋﻠﻰ اﷲ ﺟﻞ ﺛﻨﺎؤﻩ ﻓﻲ آﻞ ﺷﺌﻮﻧﻬﻢ ﻟﺮزﻗﻬﻢ آﺎﻟﻄﻴﺮ ﺗﻤﺎﻣًﺎ وﻋﻦ ﻋﻤﺮ رﺿﻲ اﷲ ﻋﻨﻪ‬
‫ﻗﺎل‪ :‬آﺎن رﺳﻮل اﷲ ﺻﻠﻰ اﷲ ﻋﻠﻴﻪ وﺳﻠﻢ ﻳﻨﻔﻖ ﻋﻠﻰ أهﻠﻪ ﻧﻔﻘﺔ ﺳﻨﺘﻬﻢ ﻣﻦ هﺬا اﻟﻤﺎل ‪ ،‬ﺛﻢ ﻳﺄﺧﺬ ﻣﺎ ﺑﻘﻲ ﻓﻴﺠﻌﻠﻪ ﻣﺠﻌﻞ‬
‫ﻣﺎل اﷲ ‪ ،‬ﻓﻌﻤﻞ رﺳﻮل اﷲ ﺻﻠﻰ اﷲ ﻋﻠﻴﻪ وﺳﻠﻢ ﺑﺬﻟﻚ ﺣﻴﺎﺗﻪ ‪ ....‬رواﻩ اﻟﺒﺨﺎري وﻣﺴﻠﻢ‪.‬‬

‫ﻧﻤﺎذج ﻋﻤﻠﻴﺔ ﻓﻲ اﻟﺘﻮآﻞ واﺗﺨﺎذ اﻷﺳﺒﺎب ‪:‬‬

‫إﺑﺮاهﻴﻢ ﻋﻠﻴﻪ اﻟﺴﻼم ﻓﻲ ﻗﺼﺔ ﺣﺮﻗﻪ ﺑﺎﻟﻨﺎر‪ -‬ﻣﻮﺳﻰ ﻋﻠﻴﻪ اﻟﺴﻼم ﻓﻲ ﻟﺤﺎق ﻓﺮﻋﻮن وﻗﻮﻣﻪ ﻟﻪ ﻋﻨﺪ اﻟﺒﺤﺮ‪-‬‬
‫أﺻﺤﺎب اﻟﻜﻬﻒ واﻟﺮﻗﻴﻢ ﻓﻲ ﻧﻮﻣﻬﻢ ﺑﺎﻟﻜﻬﻒ ﺗﺎرآﻴﻦ اﻟﻜﻔﺮ وأهﻠﻪ‪ .‬آﺎن اﻷﻧﺒﻴﺎء ﻳﻔﻌﻠﻮن أﺳﺒﺎﺑًﺎ ﻳﺤﺼﻞ ﺑﻬﺎ اﻟﺮزق‪.‬‬
‫وهﻨﺎك ﺗﻮآﻞ ﻏﺮﻳﺐ ﺟﺪًا ‪ ،‬هﻮ ﺗﻮآﻞ ﺳﻴﺪﻧﺎ إﺑﺮاهﻴﻢ ﺣﻴﻨﻤﺎ أﻣﺮﻩ اﷲ ﻋﺰ وﺟﻞ أن ﻳﻀﻊ زوﺟﺘﻪ واﺑﻨﻪ ﻓﻲ وا ٍد ﻏﻴﺮ‬
‫ع ‪ ،‬وأن ﻳﻐﺎدر ‪ ،‬ﻓﻘﺎﻟﺖ ﻟﻪ زوﺟﺘﻪ ‪ :‬إﻟﻰ أﻳﻦ ؟! ﺗﻌﺠﺒﺖ ؛ ﻣﺎء ﻣﺎ ﻓﻲ ‪ ،‬ﻻ ﻣﺎء وﻻ ﻃﻌﺎم ‪ ،‬أرض ﺟﺮداء‬
‫ذي زر ٍ‬
‫ﻗﺎﺣﻠﺔ ﺟﺎﻓﺔ ‪ ،‬إﻟﻰ أﻳﻦ ؟ ﺛﻢ اﺳﺘﺪرآﺖ ‪ ،‬ﻗﺎﻟﺖ ‪ :‬ﺁﷲ أﻣﺮك ﺑﻬﺬا ؟ ﻗﺎل ‪ :‬ﻧﻌﻢ ‪ .‬هﺬا اﻟﺘﻮآﻞ اﻟﻤﻄﻠﻖ ‪ ،‬ﻣﻦ دون أي ﺳﺒﺐ‬
‫‪ ،‬وﻓﻲ اﻟﻬﺠﺮة ﻟﻢ ﻳﺪع ﺻﻠﻰ اﷲ ﻋﻠﻴﻪ وﺳﻠﻢ ﺳﺒﺒًﺎ إﻻ أﺧﺬ ﺑﻪ ‪ ،‬هﺎﺟﺮ اﻟﻰ اﻟﻤﺪﻳﻨﺔ ﺻﻠﻰ اﷲ ﻋﻠﻴﻪ وﺳﻠﻢ واﺧﺘﺒﺄ ﻓﻲ‬
‫ﻏﺎر ﺛـﻮر ‪ ،‬وآﻠﱠﻒ إﻧﺴﺎﻧًﺎ ﻳﻤﺤﻮ اﻵﺛﺎر وإﻧﺴﺎﻧًﺎ ﻳﺄﺗﻴﻪ ﺑﺎﻷﺧﺒﺎر ‪ ،‬وإﻧﺴﺎﻧًﺎ ﻳﺄﺗﻴﻪ ﺑﺎﻟﻄﻌﺎم ‪ ،‬واﺳﺘﺄﺟﺮ ﺧﺒﻴﺮًا ﻣﺸﺮآًﺎ ‪،‬‬
‫وﻟﻢ ﻳﺘﺮك ﺣﻴﻠ ًﺔ إﻻ وأﺧﺬ ﺑﻬﺎ ‪ ،‬هﺬا اﻟﺘﻌﺒﱡﺪ ‪ ،‬هﺬا اﻷﺧﺬ ﺑﺎﻷﺳﺒﺎب ‪ ،‬وﻟﻤﺎ وﺻﻠﻮا إﻟﻰ اﻟﻐﺎر ﺗﻮآﻞ ﻋﻠﻰ اﷲ ‪ ،‬واﺳﺘﺴﻠﻢ‬
‫ﺖ َﻗ َﺪ َﻣ ْﻴ ِﻪ‬
‫ﺤ َ‬
‫ﻈ َﺮ َﺗ ْ‬
‫ﺣ َﺪ ُه ْﻢ َﻧ َ‬
‫ن َأ َ‬
‫ﺳﱠﻠ َﻢ َوَأﻧَﺎ ﻓِﻲ ا ْﻟﻐَﺎ ِر َﻟ ْﻮ َأ ﱠ‬
‫ﻋَﻠ ْﻴ ِﻪ َو َ‬ ‫ﻲ َ‬
‫ﺻﻠﱠﻰ اﻟﱠﻠ ُﻪ َ‬ ‫ﺖ ﻟِﻠ ﱠﻨ ِﺒ ﱢ‬
‫ل ُﻗ ْﻠ ُ‬
‫ﻋ ْﻨ ُﻪ ﻗَﺎ َ‬
‫ﻲ اﻟﻠﱠ ُﻪ َ‬
‫ﺿَ‬
‫ﻦ َأﺑِﻲ َﺑ ْﻜ ٍﺮ َر ِ‬
‫ﻟﻪ ‪َ ،‬ﻓ َﻌ ْ‬
‫ﻦ اﻟﱠﻠ ُﻪ ﺛَﺎِﻟ ُﺜ ُﻬﻤَﺎ *( وﻓﻲ ﻣﻌﺮآﺔ أﺣﺪ ﻟﺒﺲ اﻟﻨﺒﻲ ﺻﻠﻰ اﷲ ﻋﻠﻴﻪ وﺳﻠﻢ درﻋﻴﻦ ﻣﻦ‬
‫ﻚ ﻳَﺎ َأﺑَﺎ َﺑ ْﻜ ٍﺮ ﺑِﺎ ْﺛ َﻨ ْﻴ ِ‬
‫ﻇ ﱡﻨ َ‬
‫ل ﻣَﺎ َ‬
‫ﺼ َﺮﻧَﺎ َﻓﻘَﺎ َ‬
‫َﻟَﺄ ْﺑ َ‬
‫اﻷﻣﺎم واﻟﺨﻠﻒ إﻟﻴﻪ ﺗﻮآﻞ ﻋﻠﻰ رب اﻷرﺑﺎب ‪ ،‬هﺬا اﻟﻜﻤﺎل ‪ ،‬أن ﺗﺄﺧﺬ ﺑﺎﻷﺳﺒﺎب وآﺄﻧﻬﺎ آﻞ ﺷﻲء ‪ ،‬ﺛﻢ ﺗﺘﻮآﻞ ﻋﻠﻰ‬
‫اﷲ وآﺄﻧﻬﺎ ﻟﻴﺴﺖ ﺑﺸﻲء‪ .‬ﺗﺬهﺐ ﻟﻠﻄﺒﻴﺐ ﺗﺒﺤﺚ ﻋﻦ اﻟﻌﻼج وﻟﻜﻦ ﻳﺒﻘﻰ ﻗﻠﺒﻚ ﻣﻌﻠﻘﺎ ﺑﺮب اﻟﺪواء وأﻧﻪ هﻮ اﻟﻨﺎﻓﻊ‬
‫اﻟﻀﺎر وأن هﺬا اﻟﺪواء اﻧﻤﺎ هﻮ ﺳﺒﺐ ﻗﺪ ﻳﺸﻔﻲ وﻗﺪ ﻻﻳﺸﻔﻲ‪ ،‬ﻋﻨﺪك رﺻﻴﺪ ﻓﻲ اﻟﺒﻨﻚ ﻣﺌﺎت اﻵﻻف ﻣﻦ اﻟﺒﺎوﻧﺪات‬
‫ﻓﻼﺗﺮآﻦ وﺗﻄﻤﺌﻦ اﻟﻴﻬﺎ ﻓﺎﷲ ﻋﺰ وﺟﻞ هﻮ اﻟﻤﻐﻨﻲ واﻟﻤﻔﻘﺮ واﻋﺘﻤﺎدك ﻋﻠﻴﻪ ﻓﻲ ﺗﺤﻘﻴﻖ ﻣﻄﺎﻟﺒﻚ وﺗﺄﻣﻴﻦ ﻣﺴﺘﻘﺒﻠﻚ‬
‫وﻟﻴﺲ ﻋﻠﻰ أﻣﻮاﻟﻚ‪ .‬ﻗﺼﺔ ﺟﻤﻴﻠﺔ ﺗﺤﻜﻰ ﻋﻦ ﻻﻋﺐ آﺮة اﻟﺴﻠﺔ اﻷﻣﺮﻳﻜﻲ اﻟﻤﺴﻠﻢ ﺣﻜﻴﻢ ﻋﻠﻮان اﻟﻤﺸﻬﻮر واﻟﺬي ﺣﻘﻖ‬
‫ﺑﻄﻮﻟﺘﻲ اﻟﻤﻮﺳﻢ ﻟﻌﺎﻣﻲ ‪ 95-94‬وآﺎن ﻣﻌﺮوﻓﺎ ﻋﻨﻪ إﺿﺎﻓﺔ اﻟﻰ ﻧﺠﻮﻣﻴﺘﻪ ﺳﻮء ﺧﻠﻘﻪ ﻣﻊ اﻵﺧﺮﻳﻦ واﻟﺨﺸﻮﻧﺔ اﻟﺘﻲ‬
‫آﺎﻧﺖ ﺗﻼزﻣﻪ داﺋﻤﺎ ‪ ،‬ﻓﻴﻘﻮل آﻨﺖ ﻓﻲ اﻟﺴﺎﺑﻖ أﻋﺘﻤﺪ ﻋﻠﻰ ﻧﻔﺴﻲ وأﺛﻖ ﺑﻬﺎ ﺑﺼﻮرة آﺎﻣﻠﺔ وﺑﺎﻟﺘﺎﻟﻲ ﻓﻌﻨﺪ ﺧﺴﺎرﺗﻲ أﻟﻮم‬
‫ﻧﻔﺴﻲ آﺜﻴﺮا وأﺗﻌﺎﻣﻞ ﻣﻊ اﻵﺧﺮﻳﻦ ﺑﻔﻈﺎﻇﺔ ﻣﺘﻨﺎهﻴﺔ وﺑﻌﺪ أن ﻋﺮﻓﺖ اﻹﺳﻼم ﺟﻴﺪا أﺻﺒﺤﺖ أﺑﺬل اﻷﺳﺒﺎب وﻟﻜﻦ‬
‫اﻟﻔﻮز ﻟﻴﺲ ﻣﻬﻤﺘﻲ وﻓﻮﺿﺖ أﻣﺮﻩ اﻟﻰ اﷲ ‪ ،‬ﻓﻐﻴﺮ هﺬا ﻣﻦ ﺳﻠﻮآﻲ آﺜﻴﺮا وﻻﺣﻆ اﻟﺠﻤﻴﻊ هﺬا اﻟﺘﻐﻴﺮ وﻟﻢ أﻋﺪ أﺗﺸﺎﺟﺮ‬
‫ﻣﻊ اﻵﺧﺮﻳﻦ‪ .‬ﻓﻬﻨﺎ ﻣﺜﺎل ﻋﻤﻠﻲ ﻓﻬﻤﻪ هﺬا اﻟﻼﻋﺐ ﻟﻤﻌﻨﻰ اﻟﺘﻮآﻞ ﻋﻠﻰ اﷲ وأن ﻃﺎﻗﺔ اﻟﻌﺒﺪ ﻣﺤﺪودة وﻋﻠﻴﻪ ﻓﻘﻂ ﻋﻤﻞ‬

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‫اﻷﺳﺒﺎب وﻟﻴﺲ اﻟﻨﺘﺎﺋﺞ‪.‬‬
‫أﻣﺎ اﻟﺘﻮاآﻞ ﻓﻬﻮ‪ :‬ﺗﺮك اﻟﻜﺴﺐ واﻟﻄﻤﻊ ﻓﻲ اﻟﻤﺨﻠﻮﻗﻴﻦ واﻻﻋﺘﻤﺎد ﻋﻠﻴﻬﻢ ﺑﺎﻟﺘﺨﻠﻲ ﻋﻦ اﻷﺳﺒﺎب اﻟﺘﻲ وﺿﻌﻬﺎ‬
‫اﷲ ﻋﺰ وﺟﻞ واﻻﻧﻘﻄﺎع ﻋﻦ اﻟﺴﻌﻲ واﻟﺘﻘﺎﻋﺪ ﻋﻦ اﻟﻌﻤﻞ واﻧﺘﻈﺎر اﻟﻨﺘﺎﺋﺞ ﻣﻦ اﻟﺨﻠﻖ أو اﻟﻘﺪرأو اﻻﺗﻜﺎل ﻋﻠﻰ اﷲ أن‬
‫ﻳﺨﺮق ﻟﻪ اﻟﻌﻮاﺋﺪ‪ .‬وﻷﺻﺤﺎب هﺬا اﻟﻤﻔﻬﻮم أدﻟﺔ‪ .‬واﻟﺘﻮاآﻞ ﺧﺴﺔ هﻤﺔ وﻋﺪم ﻣﺮوءة ﻷﻧﻪ إﺑﻄﺎل ﺣﻜﻤﺔ اﷲ اﻟﺘﻲ‬
‫أﺣﻜﻤﻬﺎ ﻓﻲ اﻟﺪﻧﻴﺎ ﻣﻦ ﺗﺮﺗﺐ اﻟﻤﺴﺒﺒﺎت ﻋﻠﻰ اﻷﺳﺒﺎب‪ .‬وﻟﻘﺪ ﺣﺎرب اﻻﺳﻼم اﻟﺘﻮاآﻞ وﺣﺬر ﻣﻨﻪ ‪ ،‬وهﻮ ﺣﺮام ﻟﻴﺲ ﻣﻦ‬
‫ﻼ وهﻮ ﻣﺨﺎﻟﻒ ﻟﻠﻨﺼﻮص‪ .‬أﻧﺎس آﺴﺎﻟﻰ ﺳﺄﻟﻬﻢ ﻋﻤﺮ رﺿﻲ اﷲ ﻋﻨﻬﻢ ‪ :‬ـ ﻣﻦ أﻧﺘﻢ ؟ ـ ﻗﺎﻟﻮا ‪ :‬ﻧﺤﻦ‬
‫اﻟﺸﺮع أﺻ ً‬
‫اﻟﻤﺘﻮآﻠﻮن ‪ .‬ﻗﺎل ‪ :‬آﺬﺑﺘﻢ اﻟﻤﺘﻮآﻞ ﻣﻦ أﻟﻘﻰ ﺣﺒﺔ ﻓﻲ اﻷرض ﺛﻢ ﺗﻮآﻞ ﻋﻠﻰ اﷲ‪ .‬وﻓﻲ ذﻟﻚ اﻟﺮد اﻟﺒﻠﻴﻎ ﻋﻠﻰ ﻣﻦ‬
‫ﻳﺘﺮآﻮن اﻷﺳﺒﺎب ﺗﻘﺎﻋﺴًﺎ ﺑﺪﻋﻮى اﻟﺘﻮآﻞ ﻋﻠﻰ اﷲ ‪ ،‬وﻟﻮ ﺻﺪﻗﻮا ﻷﺣﺴﻨﻮا اﻟﻌﻤﻞ‪ .‬ﺟﺎء ﻓﻲ اﻟﺤﺪﻳﺚ ) اﺳﺘﻌﻦ ﺑﺎﷲ‬
‫وﻻﺗﻌﺠﺰ ﻓﺈن أﺻﺎﺑﻚ ﺷﺊ ﻓﻼ ﺗﻘﻞ ﻟﻮ أﻧﻲ ﻓﻌﻠﺖ آﺬا وآﺬا ﻓﺈن ﻟﻮ ﺗﻔﺘﺢ ﻋﻤﻞ اﻟﺸﻴﻄﺎن وﻟﻜﻦ ﻗﻞ ﻗﺪر اﷲ وﻣﺎﺷﺎء‬
‫ﻓﻌﻞ(‪.‬‬
‫ﺛﻤﺎر اﻟﺘﻮآﻞ‪ - 1 :‬ﺗﺤﻘﻴﻖ اﻹﻳﻤﺎن‪ :‬ﻗﺎل ﺗﻌﺎﻟﻰ )وﻋﻠﻰ اﷲ ﻓﺘﻮآﻠﻮا إن آﻨﺘﻢ ﻣﺆﻣﻨﻴﻦ( ‪ -2‬ﻃﻤﺄﻧﻴﻨﺔ اﻟﻨﻔﺲ‬
‫وارﺗﻴﺎح اﻟﻘﻠﺐ وﺳﻜﻮﻧﻪ ‪ -3.‬آﻔﺎﻳﺔ اﷲ اﻟﻤﺘﻮآﻞ ﺟﻤﻴﻊ ﺷﺌﻮﻧﻪ‪ :‬ﻟﻘﻮﻟﻪ ﺗﻌﺎﻟﻰ)وﻣﻦ ﻳﺘﻮآﻞ ﻋﻠﻰ اﷲ ﻓﻬﻮ ﺣﺴﺒﻪ( ‪ .‬ﻗﺎل‬
‫اﺑﻦ اﻟﻘﻴﻢ ‪:‬أي آﺎﻓﻴﻪ وﻣﻦ آﺎن اﷲ آﺎﻓﻴﻪ وواﻗﻴﻪ ﻓﻼ ﻣﻄﻤﻊ ﻓﻴﻪ ﻟﻌﺪوﻩ وﻻ ﻳﻀﺮﻩ إﻻ ﺑﺄذى ﻻ ﺑﺪ ﻣﻨﻪ ‪:‬آﺎﻟﺤﺮ واﻟﺒﺮد‬
‫واﻟﺠﻮع واﻟﻌﻄﺶ وأﻣﺎ أن ﻳﻀﺮﻩ ﺑﻤﺎ ﻳﺒﻠﻎ ﺑﻪ ﻣﺮادﻩ ﻓﻼ ﻳﻜﻮن أﺑﺪًا‪.‬وهﺬا أﻋﻈﻢ ﺟﺰاء أن ﺟﻌﻞ اﷲ ﺗﻌﺎﻟﻰ ﻧﻔﺴﻪ ﺟﺰاء‬
‫اﻟﻤﺘﻮآﻞ ﻋﻠﻴﻪ وآﻔﺎﻳﺘﻪ‪ ،‬ﻓﻠﻮ ﺗﻮآﻞ اﻟﻌﺒﺪ ﻋﻠﻰ اﷲ ﺣﻖ ﺗﻮآﻠﻪ وآﺎدﺗﻪ اﻟﺴﻤﺎوات واﻷرض وﻣﻦ ﻓﻴﻬﻦ ﻟﺠﻌﻞ اﷲ ﻟﻪ‬
‫ﻣﺨﺮﺟًﺎ وآﻔﺎﻩ رزﻗﻪ وﻧﺼﺮﻩ ‪ ،‬وﻟﺤﺪﻳﺚ‪ :‬إذا ﺧﺮج اﻟﺮﺟﻞ ﻣﻦ ﺑﺎب ﺑﻴﺘﻪ آﺎن ﻣﻌﻪ ﻣﻠﻜﺎن ﻣﻮآﻼن ﺑﻪ ﻓﺈذا ﻗﺎل‪:‬ﺑﺴﻢ اﷲ‬
‫ﻗﺎﻻ‪:‬هﺪﻳﺖ ﻓﺈذا ﻗﺎل‪:‬ﻻ ﺣﻮل وﻻ ﻗﻮة إﻻ ﺑﺎﷲ ﻗﺎﻻ‪:‬وﻗﻴﺖ ﻓﺈذا ﻗﺎل‪:‬ﺗﻮآﻠﺖ ﻋﻠﻰ اﷲ ﻗﺎﻻ‪:‬آﻔﻴﺖ ﻗﺎل‪ :‬ﻓﻴﻠﻘﺎﻩ ﻗﺮﻳﻨﺎﻩ‬
‫ﻓﻴﻘﻮﻻن‪:‬ﻣﺎذا ﺗﺮﻳﺪان ﻣﻦ رﺟﻞ ﻗﺪ هﺪي ووﻗﻲ وآﻔﻲ‪ .‬رواﻩ اﻟﺘﺮﻣﺬي واﺑﻦ ﻣﺎﺟﻪ وروى أﺑﻮ داود ﻧﺤﻮﻩ وآﺬﻟﻚ أﺣﻤﺪ‪.‬‬
‫وروى اﺑﻦ ﻣﺎﺟﻪ ﻓﻲ اﻟﺰهﺪ ﻋﻦ ﻋﻤﺮو ﺑﻦ اﻟﻌﺎص ﻳﺮﻓﻌﻪ‪:‬إن ﻣﻦ ﻗﻠﺐ اﺑﻦ ﺁدم ﺑﻜﻞ وادي ﺷﻌﺒﺔ ﻓﻤﻦ اﺗﺒﻊ ﻗﻠﺒﻪ اﻟﺸﻌﺐ‬
‫آﻠﻬﺎ ﻟﻢ ﻳﺒﺎل اﷲ ﺑﺄي وادي هﻠﻚ وﻣﻦ ﻳﺘﻮآﻞ ﻋﻠﻰ اﷲ آﻔﺎﻩ اﷲ اﻟﺸﻌﺐ‪) .‬وﻣﻦ ﻳﺘﻮآﻞ ﻋﻠﻰ اﷲ ﻓﻬﻮ ﺣﺴﺒﻪ( أي آﺎﻓﻴﻪ‬
‫ﻣﺎ أهﻤﻪ ﻣﻦ أﻣﻮر اﻟﺪﻧﻴﺎ و اﻵﺧﺮة ﻗﺮأ اﻟﻨﺒﻲ ﺻﻠﻰ اﷲ ﻋﻠﻴﻪ وﺳﻠﻢ هﺬﻩ اﻵﻳﺔ ﻋﻠﻰ أﺑﻲ ذر رﺿﻲ اﷲ ﻋﻨﻪ وﻗﺎل ﻟﻪ‪ :‬ﻟﻮ‬
‫أن اﻟﻨﺎس آﻠﻬﻢ أﺧﺬوا ﺑﻬﺎ ﻟﻜﻔﺘﻬﻢ‪ .‬رواﻩ أﺣﻤﺪ و ﻏﻴﺮﻩ ‪ - 4‬ﻣﻦ أﻗﻮى اﻷﺳﺒﺎب ﻓﻲ ﺟﻠﺐ اﻟﻤﻨﺎﻓﻊ ودﻓﻊ اﻟﻤﻀﺎر ‪ .‬ﻗﺎل‬
‫اﺑﻦ ﻋﺒﺎس‪ " :‬ﺣﺴﺒﻨﺎ اﷲ وﻧﻌﻢ اﻟﻮآﻴﻞ " ﻗﺎﻟﻬﺎ إﺑﺮاهﻴﻢ ﺻﻠﻰ اﷲ ﻋﻠﻴﻪ وﺳﻠﻢ ﺣﻴﻦ أﻟﻘﻲ ﻓﻲ اﻟﻨﺎر ‪ ،‬وﻗﺎﻟﻬﺎ ﻣﺤﻤﺪ ﺻﻠﻰ‬
‫اﷲ ﻋﻠﻴﻪ وﺳﻠﻢ ﺣﻴﻦ ﻗﺎل ﻟﻪ اﻟﻨﺎس )إن اﻟﻨﺎس ﻗﺪ ﺟﻤﻌﻮا ﻟﻜﻢ(‪ .‬ﻗﻮﻟﻪ " وﻧﻌﻢ اﻟﻮآﻴﻞ" أي ﻧﻌﻢ اﻟﻤﻮآﻮل إﻟﻴﻪ آﻤﺎ ﻗﺎل‬
‫ﺗﻌﺎﻟﻰ)واﻋﺘﺼﻤﻮا ﺑﺤﺒﻞ اﷲ هﻮ ﻣﻮﻻآﻢ ﻓﻨﻌﻢ اﻟﻤﻮﻟﻰ وﻧﻌﻢ اﻟﻨﺼﻴﺮ(‬
‫ﺑﺎرك اﷲ ﻟﻲ وﻟﻜﻢ ﻓﻲ اﻟﻘﺮﺁن اﻟﻌﻈﻴﻢ وﻧﻔﻌﻨﺎ ﺑﻤﺎ ﻓﻴﻪ ﻣﻦ اﻵﻳﺎت واﻟﺬآﺮ اﻟﺤﻜﻴﻢ أﻗﻮل‪..‬‬

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Tawakul

21/05/2005

SECOND KHUTBAH

ِAll Praise be to Allaah, Lord of the Worlds, and peace and blessings be upon our
Prophet Muhammed and upon all his family and companions.

Dear Brothers and Sisters in Islam:


We will talk today about subject of tawakul or reliance which I do believe is full of
benefits and is very Inspiring. This topic is very fundamental to every Muslim. It is
a great act of worship which many people have strayed away from either due to
ignorance or negligence. The following verse affirms this; Allaah says : “It is You we
worship and You we ask for help” (Al-Faatihah: 5). This verse means that we
worship none but Allaah alone and in order to do so, seek support from Him alone,
because He is the only real supporter.
Allah also says: “… And upon Allaah rely, if you should be believers” and also: “…
And whoever relies on Allaah - then He is sufficient for him.” And many other
versuses.

In the Hadeeth where the Prophet mentioned seventy thousand people who will enter
Paradise without reckoning, he said regarding their characteristics: “… They are
those who do not ask for Ruqyah (incantation), are not pessimistic, or use
cauterisation; they rely (totally) on Allaah” (Bukhaari & Muslim).

Ibn ‘Abbaas said: ‘The words, ‘Hasbuna Allaah Wa Ni’mal Wakeel’ (Allaah is
sufficient for us, and how fine a trustee (He is)!) was said by Prophet Ibraaheem,
peace be upon him, when he was thrown into the fire (by his own people), and was
also said by Prophet Muhammad when the hypocrites said to him: “People have
gathered against you, so fear them. But it increased their faith, and they said,
Sufficient is Allaah for us and He is the best to rely on” (Aal-‘Imraan: 173).’
(Bukhaari).
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‘Umar Ibn Al-Khattaab, narrated that the Prophet said: “If you rely on Allaah with
due reliance, Allaah will provide for you as He does for the birds; they leave with
empty stomachs in the morning and return full at dusk.” (Tirmidhi).

Anas bin Maalik, narrated that the Prophet said: “Whoever says as he leaves his
home: ‘Bismillaah Tawakkaltu ‘Ala Allaah Wala Hawla Wala Quwwata Illaa
Billaah’ (In the name of Allaah, I place my trust in Allaah, and there is no might nor
power except with Allaah); it will be said, ‘You will be guided, protected and
sufficed’; a devil will say to another devil: ‘What do you think of (i.e., what harm can
we do to) one who is guided, protected and sufficed?’

Dear Brothers and Sisters in Islam, these were the words of Allaah and the words of
His Messenger regarding reliance upon Him. All what have been mentioned are but a
few of the numerous verses from the Qur’aan and Ahaadeeth which relate to the great
and virtuous subject of reliance on Allaah.

Reliance is a deed of the heart and not the limbs, which means that it is something
which a person neither professes with his tongue nor acts out with his limbs. Reliance
can defined as some scholars have done, which is: “The certainty of the heart that the
Lord is sufficient for it” while others have said that it is: ‘The submission of the heart
to Allaah, where one stops making his own choices and happily lives with decrees as
they happen’ another group said: ‘Being content with the decree of Allaah’. Every
scholar has given the definition of reliance from different angle.

There are some facts we should know about reliance: The First is to know
Allaah by His qualities and attributes; such as the fact that He is All Capable and
Sufficient to rely on; that He is the Sustainer; that He is All-Knowing and that things
can only happen with His will and decree. Knowing all this achieves the slave of
Allaah initiates the pillars of reliance. The more a slave of Allaah knows about Him,
the more sound and firm his reliance on Allaah will be.

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The Second fact: Is to believe that every matter has a cause or a means in order for it
to be materialised. Some people give up utilising these means due to their ignorance
and think that this is reliance on Allaah. They wait for Allaah to send down their
provisions and feed them while they are lying on their beds without exerting any
effort whatever. This is nothing but the laziness which the Prophet referred to in the
Hadeeth: “Be keen to do that which would benefit you, rely on Allaah and do not be
lazy (by not exerting effort) and say when a problem befalls you: ‘If I would have
done such and such, then the result would have been such and such’ rather you should
say: ‘This was decreed by Allaah and Allaah does what He wills.’ Saying ‘If’ opens
the gate for Satan.” (Muslim).

One who is relying on Allaah must know that although he must utilise all the
possible means that Allaah has provided for him, his heart must still rely totally on
Allaah to achieve his objectives. For example, when one applies for a job, his heart
should still be attached to Allaah for provision; he should not think that the job itself
is providing for him. Another example, when you go to see a doctor your heart should
still be attached to Allaah; you should not think that the medicine itself is providing a
cure for you. If you have got thousands of pounds in you account, your heart should
still be attached to Allaah for provision; you should not think that the wealth itself is
preventing you from poorness or disasters. In fact, the utilisation of all possible
means is from the Sunnah of the Prophet ; an example of this is when he wore two
coats of armour during the battle of Uhud – he did not give up wearing them with the
excuse of relying on Allaah. Also, When he immigrated from Makkah to Madinah he
utilized everything that could possible to avoid Quraish hunters, when they arrived to
the cave, hunters came so close to the mouth of the cave where the Prophet and his
companion were hiding that Abu Bakr asked the Prophet, “What if they were to look
through the crack and detect us?” The Prophet, ever calm and self-assured in his
perfect faith, replied, “Abu Bakr! What do you think of two with whom the third is
Allah!”. Moreover, he used to save enough provisions for a whole year, when he was

9
able to do so, as related in the Hadeeth in Bukhaari, yet we all know that he was the
foremost of those who relied totally on Allaah.

The Third fact: Is to remain firm in relying on Allaah alone. A person’s reliance on
Allaah cannot be fulfilled until one relies on Him alone. Therefore, nobody can claim
true reliance on Allaah whilst at the same time believing that a Shaykh, or Wali or
any pious person, whether dead or alive, can harm or benefit him; in fact, a person
who does such a thing has broke his entire faith and not just his reliance on
Allaah. Success are for such people, those who seek refuge only in Allaah; the One
Who controls the Heavens and the earth, while others have their hearts attached to the
reliance of others who cannot benefit or harm them.

The Fourth facts: Is to depend on Allaah completely with ones heart and feel
tranquillity when doing so, to the extent that one does not feel anxious or confused
regarding the status of means with which objectives are accomplished. Some people
do not feel secure until they utilise these means, and if Allaah decrees that these
means are not available, then they feel stressed. Such people’s reliance on Allaah is
incomplete, because true reliance is when a person does not care if means are
available or not, because they know that all matters are in the Hand of Allaah; all He
has to do for a matter to occur say ‘Be’ and it becomes.

Abandoning the utilisation of means violates reliance, just like depending on means
violates reliance. Some people abandon the use of means claiming that they only rely
on Allaah, despite the fact that Allaah rebuked those who behaved in such a manner.
Ibn narrated that: “The people of Yaman used to come to Hajj without bringing their
provisions saying: ‘We rely only on Allaah’ but when they would reach Makkah they
would start asking people for food; so Allaah revealed “…And take provisions, but
indeed, the best provision is fear of Allaah …” (Al-Baqarah: 197)” (Bukhaari).

10
Normally, when we do an action we hope that it will have the effects or consequences
that we desire. But a Muslim tries to do what is good and leaves the effects and
consequences to Allah. As long as we try to obey the instructions of Allah, we rely on
the promise that He will forgive us and guide us.

Beautiful story I have read about Hakeem Alwan who was a star in the Houston
Rockets basketball team a couple of years ago. He was a very good player but had a
very bad temper. He would regularly fight with other players. But suddenly, in the
mid-1990s, that changed, and the Rockets became a winning team instead of one with
a couple of good players but no coordination. This culminated in their success in the
1994 and 1995 NBA championships. Brother Hakeem said "Before I started
practicing my faith, I used to completely rely on myself. When I had done my best, I
would be extremely frustrated if I didn't win. It would irritate and anger me. And that
was causing me to be bad to others by fighting and swearing," he explained. "But
when I started practicing my faith, I learned that results are not my property. I started
doing my best but then I left success and failure to my Creator. Now I was not
irritated by failure and was not over inflated by success. That caused me to calm
down and improve my behavior towards others on my team and we became a team."

The difference between Hakeem before and after was his understanding of the
concept of Tawakul, which is a major concept in the relationship of a believer with
his or her Creator. When a believer fully practices Tawakul by putting his or her full
trust in Allah, this person realizes that they are not all-powerful, Allah is. Although
we all control some variables that Allah has given us in our control, Allah ultimately
controls all the other variables known or unknown to us.

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‫هﺬا وﺻﻠﻮا ﻋﻠﻰ اﻟﺒﺸﻴﺮ اﻟﻨﺬﻳﺮ آﻤﺎ ﺣﺜﻜﻢ ﺑﻘﻮﻟﻪ ﺣﻴﻦ ﻗﺎل ﻣﻦ ﺻﻠﻰ ﻋﻠﻰ ﺻﻼة واﺣﺪة ﺻﻠﻰ اﷲ ﻋﻠﻴﻪ ﺑﻬﺎ ﻋﺸﺮًا‬

‫اﻟﻠﻬﻢ ﺻﻞ وﺳﻠﻢ وﺑﺎرك ﻋﻠﻰ ﺳﻴﺪﻧﺎ وﻧﺒﻴﻨﺎ ﻣﺤﻤﺪ وﻋﻠﻰ ﺁﻟﻪ وﺻﺤﺒﻪ أﺟﻤﻌﻴﻦ وﻣﻦ ﺗﺒﻌﻬﻢ ﺑﺎﺣﺴﺎن إﻟﻰ ﻳﻮم اﻟﺪﻳﻦ‬

‫اﻟﻠﻬﻢ إﻧﺎ ﻧﻌﻮذ ﺑﻚ ﻣﻦ ﻋﻠﻢ ﻻ ﻳﻨﻔﻊ‪ ،‬وﻣﻦ ﻗﻠﺐ ﻻ ﻳﺨﺸﻊ‪ ،‬وﻣﻦ ﻧﻔﺲ‬

‫ﻻ ﺗﺸﺒﻊ‪ ،‬وﻣﻦ دﻋﺎء ﻻ ﻳﺴﻤﻊ‪.‬‬

‫اﻟﻠﻬﻢ أﻋﺰ اﻹﺳﻼم واﻟﻤﺴﻠﻤﻴﻦ اﻟﻠﻬﻢ ﻋﻠﻴﻚ ﺑﺄﻋﺪاء اﻟﻤﻠﺔ واﻟﺪﻳﻦ‬

‫اﻟﻠﻬﻢ اﻧﺼﺮ اﺧﻮاﻧﻨﺎ اﻟﻤﺴﺘﻀﻌﻔﻴﻦ ﻓﻲ آﻞ ﻣﻜﺎن وأﻧﺼﺮ ﻋﺒﺎدك اﻟﻤﻮﺣﺪﻳﻦ‪.‬‬

‫اﻟﻠﻬﻢ آﻦ ﻟﻠﻤﺴﺘﻀﻌﻔﻴﻦ واﻟﻤﻈﻠﻮﻣﻴﻦ واﻟﻤﻀﻄﻬﺪﻳﻦ‪.‬‬

‫اﻟﻠﻬﻢ ﻓﺮج هﻤﻬﻢ وﻧﻔﺲ آﺮﺑﻬﻢ وارﻓﻊ درﺟﺘﻬﻢ واﺧﻠﻔﻬﻢ ﻓﻲ أهﻠﻬﻢ‪.‬‬

‫اﻟﻠﻬﻢ أزل ﻋﻨﻬﻢ اﻟﻌﻨﺎء وأآﺸﻒ ﻋﻨﻬﻢ اﻟﻀﺮ واﻟﺒﻼء‪.‬‬

‫اﻟﻠﻬﻢ أﻧﺰل ﻋﻠﻴﻬﻢ ﻣﻦ اﻟﺼﺒﺮ أﺿﻌﺎف ﻣﺎ ﻧﺰل ﺑﻬﻢ ﻣﻦ اﻟﺒﻼء‪ .‬ﻳﺎ ﺳﻤﻴﻊ اﻟﺪﻋﺎء‪.‬‬

‫اﻟﻠﻬﻢ اﻧﺼﺮهﻢ ﻓﻲ آﻞ ﻣﻜﺎن ﻳﺎ ﺣﻲ ﻳﺎ ﻗﻴﻮم‬

‫اﻟﻠﻬﻢ اﻏﻔﺮ ﻟﻠﻤﺴﻠﻤﻴﻦ واﻟﻤﺴﻠﻤﺎت واﻟﻤﺆﻣﻨﻴﻦ واﻟﻤﺆﻣﻨﺎت اﻷﺣﻴﺎء ﻣﻨﻬﻢ واﻷﻣﻮات ﺑﺮﺣﻤﺘﻚ ﻳﺎ ﻣﺠﻴﺐ اﻟﺪﻋﻮات‬

‫اﻟﻠﻬﻢ أﺻﻠﺢ ﻟﻨﺎ دﻳﻨﻨﺎ اﻟﺬي هﻮ ﻋﺼﻤﺔ أﻣﺮﻧﺎ‪ ،‬ودﻧﻴﺎﻧﺎ اﻟﺘﻲ ﻓﻴﻬﺎ ﻣﻌﺎﺷﻨﺎ‪ ،‬وأﺧﺮﺗﻨﺎ اﻟﺘﻲ إﻟﻴﻬﺎ ﻣﻌﺎدﻧﺎ‪ ،‬وأﺟﻌﻞ اﻟﺤﻴﺎة‬
‫زﻳﺎدة ﻟﻨﺎ ﻓﻲ آﻞ ﺧﻴﺮ‪ ،‬واﻟﻤﻮت راﺣﺔ ﻟﻨﺎ ﻣﻦ آﻞ ﺷﺮ‪.‬‬

‫اﻟﻠﻬﻢ رﺑﻨﺎ ﺁﺗﻨﺎ ﻓﻲ اﻟﺪﻧﻴﺎ ﺣﺴﻨﺔ وﻓﻲ اﻵﺧﺮة ﺣﺴﻨﺔ وﻗﻨﺎ ﻋﺬاب اﻟﻨﺎر ﻋﺒﺎد اﷲ‬

‫}إن اﷲ ﻳﺄﻣﺮ ﺑﺎﻟﻌﺪل واﻻﺣﺴﺎن واﻳﺘﺎء ذي اﻟﻘﺮﺑﻰ وﻳﻨﻬﻲ ﻋﻦ اﻟﻔﺤﺸﺎء واﻟﻤﻨﻜﺮ واﻟﺒﻐﻲ ﺑﻌﻀﻜﻢ ﻟﻌﻠﻜﻢ ﺗﺬآﺮون{‬

‫ﻓﺎذآﺮوا اﷲ اﻟﻌﻈﻴﻢ اﻟﺠﻠﻴﻞ ﻳﺬآﺮآﻢ وأﺷﻜﺮﻩ ﻋﻠﻰ ﻋﻤﻮم ﻧﻌﻤﻪ ﻳﺰدآﻢ وﻟﺬآﺮ اﷲ أآﺒﺮ واﷲ ﻳﻌﻠﻢ ﻣﺎ ﺗﺼﻨﻌﻮن‪.‬‬

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