Allah, the Exalted, says:
رياض الصالحينAbū Zakariyyā Muḥyī al-Dīn Yaḥyā ibn Sharaf al-Nawawī٧ - باب في اليقين والتوكل
٧ - باب في اليقين والتوكل
And when the believers saw the companies, they said, "This is what Allāh and His Messenger had promised us, and Allāh and His Messenger spoke the truth." And it increased them only in faith and acceptance.
And He, the Exalted, says:
ٱلَّذِينَ قَالَ لَهُمُ ٱلنَّاسُ إِنَّ ٱلنَّاسَ قَدْ جَمَعُوا۟ لَكُمْ فَٱخْشَوْهُمْ فَزَادَهُمْ إِيمَـٰنًا وَقَالُوا۟ حَسْبُنَا ٱللَّهُ وَنِعْمَ ٱلْوَكِيلُ
Those to whom people [i.e., hypocrites] said, "Indeed, the people have gathered against you, so fear them." But it [merely] increased them in faith, and they said, "Sufficient for us is Allāh, and [He is] the best Disposer of affairs."1
وَقالَ تَعَالَى:
And He, the Exalted, says:
وَتَوَكَّلْ عَلَى ٱلْحَىِّ ٱلَّذِى لَا يَمُوتُ وَسَبِّحْ بِحَمْدِهِۦ ۚ وَكَفَىٰ بِهِۦ بِذُنُوبِ عِبَادِهِۦ خَبِيرًا
And rely upon the Ever-Living who does not die, and exalt [Allāh] with His praise. And sufficient is He to be, with the sins of His servants, [fully] Aware -
وَقالَ تَعَالَى:
And He, the Exalted, says:
قَالَتْ لَهُمْ رُسُلُهُمْ إِن نَّحْنُ إِلَّا بَشَرٌ مِّثْلُكُمْ وَلَـٰكِنَّ ٱللَّهَ يَمُنُّ عَلَىٰ مَن يَشَآءُ مِنْ عِبَادِهِۦ ۖ وَمَا كَانَ لَنَآ أَن نَّأْتِيَكُم بِسُلْطَـٰنٍ إِلَّا بِإِذْنِ ٱللَّهِ ۚ وَعَلَى ٱللَّهِ فَلْيَتَوَكَّلِ ٱلْمُؤْمِنُونَ
Their messengers said to them, "We are only men like you, but Allāh confers favor upon whom He wills of His servants. It has never been for us to bring you evidence except by permission of Allāh. And upon Allāh let the believers rely.
وَقالَ تَعَالَى:
And He, the Exalted, says:
فَبِمَا رَحْمَةٍ مِّنَ ٱللَّهِ لِنتَ لَهُمْ ۖ وَلَوْ كُنتَ فَظًّا غَلِيظَ ٱلْقَلْبِ لَٱنفَضُّوا۟ مِنْ حَوْلِكَ ۖ فَٱعْفُ عَنْهُمْ وَٱسْتَغْفِرْ لَهُمْ وَشَاوِرْهُمْ فِى ٱلْأَمْرِ ۖ فَإِذَا عَزَمْتَ فَتَوَكَّلْ عَلَى ٱللَّهِ ۚ إِنَّ ٱللَّهَ يُحِبُّ ٱلْمُتَوَكِّلِينَ
So by mercy from Allāh, [O Muḥammad], you were lenient with them. And if you had been rude [in speech] and harsh in heart, they would have disbanded from about you. So pardon them and ask forgiveness for them and consult them in the matter. And when you have decided, then rely upon Allāh. Indeed, Allāh loves those who rely [upon Him].
والآيات في الأمرِ بالتَّوكُّلِ كثيرةٌ معلومةٌ. وَقالَ تَعَالَى:
The verses commanding reliance upon Allah are many and well known. And He, the Exalted, says:
وَيَرْزُقْهُ مِنْ حَيْثُ لَا يَحْتَسِبُ ۚ وَمَن يَتَوَكَّلْ عَلَى ٱللَّهِ فَهُوَ حَسْبُهُۥٓ ۚ إِنَّ ٱللَّهَ بَـٰلِغُ أَمْرِهِۦ ۚ قَدْ جَعَلَ ٱللَّهُ لِكُلِّ شَىْءٍ قَدْرًا
And will provide for him from where he does not expect. And whoever relies upon Allāh - then He is sufficient for him. Indeed, Allāh will accomplish His purpose. Allāh has already set for everything a [decreed] extent.
أي كافِيهِ. وَقالَ تَعَالَى:
That is, sufficient for him. And He, the Exalted, says:
إِنَّمَا ٱلْمُؤْمِنُونَ ٱلَّذِينَ إِذَا ذُكِرَ ٱللَّهُ وَجِلَتْ قُلُوبُهُمْ وَإِذَا تُلِيَتْ عَلَيْهِمْ ءَايَـٰتُهُۥ زَادَتْهُمْ إِيمَـٰنًا 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 -
والآيات في فضل التوكل كثيرةٌ معروفةٌ.
The verses concerning the merit of reliance upon Allah are many and well known.
وأما الأحاديث:
As for the hadiths:
فالأول: عن ابن عباس ﵄، قَالَ: قَالَ رسولُ الله - ﷺ: «عُرِضَتْ عَلَيَّ الأُمَمُ، فَرَأيْتُ النَّبيَّ ومَعَهُ الرُّهَيطُ، والنبِيَّ وَمَعَهُ الرَّجُلُ وَالرَّجُلانِ، والنبيَّ لَيْسَ مَعَهُ أَحَدٌ، إِذْ رُفِعَ لي سَوَادٌ عَظيمٌ، فَظَنَنْتُ أَنَّهُمْ أُمَّتِي، فقيلَ لِي: هَذَا مُوسَى وَقَومُهُ، ولكنِ انْظُرْ إِلَى الأُفُقِ، فَنَظَرتُ فَإِذا سَوادٌ عَظِيمٌ، فقيلَ لي: انْظُرْ إِلَى الأفُقِ الآخَرِ، فَإِذَا سَوَادٌ عَظيمٌ، فقيلَ لِي: هذِهِ أُمَّتُكَ، وَمَعَهُمْ سَبْعُونَ ألفًا يَدْخُلُونَ الجَنَّةَ بِغَيرِ حِسَابٍ ولا عَذَابٍ»، ثُمَّ نَهَضَ فَدخَلَ مَنْزِلَهُ فَخَاضَ النَّاسُ في أُولئكَ الَّذِينَ يَدْخُلُونَ الجَنَّةَ بِغَيْرِ حِسَابٍ ولا عَذَابٍ، فَقَالَ بَعْضُهُمْ: فَلَعَلَّهُمْ الَّذينَ صَحِبوا رسولَ الله - ﷺ - وَقالَ بعْضُهُمْ: فَلَعَلَّهُمْ الَّذِينَ وُلِدُوا في الإِسْلامِ فَلَمْ يُشْرِكُوا بِالله شَيئًا - وذَكَرُوا أشيَاءَ - فَخَرجَ عَلَيْهِمْ رسولُ الله - ﷺ - فَقَالَ: «مَا الَّذِي تَخُوضُونَ فِيهِ؟» فَأَخْبَرُوهُ، فقالَ: «هُمُ الَّذِينَ لاَ يَرْقُونَ ، وَلا يَسْتَرقُونَ ، وَلا يَتَطَيَّرُونَ ؛ وعَلَى رَبِّهِمْ يَتَوكَّلُون» فقامَ عُكَّاشَةُ ابنُ محصنٍ، فَقَالَ: ادْعُ اللهَ أَنْ يَجْعَلني مِنْهُمْ، فَقَالَ: «أنْتَ مِنْهُمْ» ثُمَّ قَامَ رَجُلٌ آخَرُ، فَقَالَ: ادْعُ اللهَ أَنْ يَجْعَلنِي مِنْهُمْ، فَقَالَ: «سَبَقَكَ بِهَا عُكَّاشَةُ». مُتَّفَقٌ عَلَيهِ. «الرُّهَيْطُ» بضم الراء تصغير رهط: وهم دون عشرة أنفس، وَ«الأُفقُ» الناحية والجانب. و«عُكَّاشَةُ» بضم العين وتشديد الكاف وبتخفيفها، والتشديد أفصح.
The first: On the authority of Ibn ʿAbbās (may Allah be pleased with them both), who said: The Messenger of Allah ﷺ said: "The nations were shown to me. I saw a prophet with a small band of men, a prophet with one man and two men, and a prophet with no one at all. Then a great multitude was raised up before me, and I thought they were my nation, but I was told: This is Mūsā and his people; rather, look towards the horizon. So I looked, and there was a great multitude. I was told: Look towards the other horizon, and there too was a great multitude. I was told: This is your nation, and with them are seventy thousand who will enter Paradise without reckoning and without punishment." Then he rose and entered his dwelling, and the people fell to discussing those who would enter Paradise without reckoning and without punishment. Some of them said: Perhaps they are those who accompanied the Messenger of Allah ﷺ. And some of them said: Perhaps they are those who were born into Islam and never associated anything with Allah — and they mentioned various things. So the Messenger of Allah ﷺ came out to them and said: "What is it that you are discussing?" They informed him, and he said: "They are those who do not perform incantations, nor seek to have them performed, nor take evil omens; and upon their Lord they rely." Then ʿUkkāsha ibn Miḥṣan stood up and said: Supplicate to Allah to make me one of them. He said: "You are one of them." Then another man stood up and said: Supplicate to Allah to make me one of them. He said: "ʿUkkāsha has preceded you in it." Agreed upon. "Al-Ruhayṭ," with a ḍammah on the rāʾ, is the diminutive of rahṭ: it denotes fewer than ten persons. "Al-ufuq" is the region or side (the horizon). "ʿUkkāsha" is with a ḍammah on the ʿayn, and may be pronounced with or without doubling of the kāf, the doubling being the more eloquent.
الثاني: عن ابن عباس ﵄ أيضًا: أنَّ رَسُول الله - ﷺ - كَانَ يقول: «اللَّهُمَّ لَكَ أَسْلَمْتُ، وَبِكَ آمَنْتُ، وَعَليْك تَوَكَّلْتُ، وَإِلَيْكَ أنَبْتُ، وَبِكَ خَاصَمْتُ. اللَّهُمَّ أعُوذُ بعزَّتِكَ؛ لاَ إلهَ إلاَّ أَنْتَ أَنْ تُضِلَّني، أَنْتَ الحَيُّ الَّذِي لاَ تَمُوتُ، وَالجِنُّ والإنْسُ يَمُوتُونَ». مُتَّفَقٌ عَلَيهِ، وهذا لفظ مسلم واختصره البخاري.
The second: On the authority of Ibn ʿAbbās (may Allah be pleased with them both) also: that the Messenger of Allah ﷺ used to say: "O Allah, to You I have submitted, in You I have believed, upon You I have relied, to You I have turned (in repentance), and by You I have contended (against my adversaries). O Allah, I seek refuge in Your might — there is no god but You — lest You let me go astray. You are the Ever-Living who does not die, while the jinn and mankind die." Agreed upon, and this is the wording of Muslim; al-Bukhārī abridged it.
الثالث: عن ابن عباس ﵄ أيضًا، قَالَ: حَسْبُنَا اللهُ وَنِعْمَ الوَكِيلُ، قَالَهَا إِبرَاهيمُ - ﷺ - حِينَ أُلقِيَ في النَّارِ، وَقَالَها مُحَمَّدٌ - ﷺ - حِينَ قَالُوا: إنَّ النَّاسَ قَدْ جَمَعوا لَكُمْ فَاخْشَوْهُمْ فَزَادَهُمْ إيْمانًا وَقَالُوا: حَسْبُنَا الله وَنِعْمَ الوَكيلُ. رواه البخاري. وفي رواية لَهُ عن ابن عَبَّاسٍ ﵄، قَالَ: كَانَ آخر قَول إبْرَاهِيمَ - ﷺ - حِينَ أُلْقِيَ في النَّارِ: حَسْبِي الله ونِعْمَ الوَكِيلُ.
The third: On the authority of Ibn ʿAbbās (may Allah be pleased with them both) also, who said: "Sufficient for us is Allah, and He is the best Disposer of affairs." Ibrāhīm ﷺ said it when he was cast into the fire, and Muḥammad ﷺ said it when they said: "Indeed the people have gathered against you, so fear them," but it only increased them in faith, and they said: "Sufficient for us is Allah, and He is the best Disposer of affairs." Narrated by al-Bukhārī. And in another narration of his, on the authority of Ibn ʿAbbās (may Allah be pleased with them both), who said: The last word of Ibrāhīm ﷺ when he was cast into the fire was: "Sufficient for me is Allah, and He is the best Disposer of affairs."
الرابع: عن أبي هريرةَ - ﵁ - عن النَّبيّ - ﷺ - قَالَ: «يَدْخُلُ الجَنَّةَ أَقْوامٌ أفْئِدَتُهُمْ مِثلُ أفْئِدَةِ الطَّيرِ». رواه مسلم. قيل: معناه متوكلون، وقيل: قلوبهم رَقيقَةٌ.
The fourth: From Abū Hurayrah (may Allah be pleased with him), from the Prophet ﷺ, who said: "There shall enter Paradise a people whose hearts are like the hearts of birds." Narrated by Muslim. It has been said that its meaning is that they are people who place their trust in Allah; and it has been said that their hearts are tender.
الخامس: عن جابر - ﵁: أَنَّهُ غَزَا مَعَ النبي - ﷺ - قِبلَ نَجْدٍ، فَلَمَّا قَفَلَ رَسُول الله - ﷺ - قَفَلَ معَهُمْ، فَأَدْرَكَتْهُمُ القَائِلَةُ في وَادٍ كثير العِضَاه، فَنَزَلَ رَسُول الله - ﷺ - وَتَفَرَّقَ النَّاسُ يَسْتَظِلُّونَ بالشَّجَرِ، وَنَزَلَ رَسُول الله - ﷺ تَحتَ سَمُرَة فَعَلَّقَ بِهَا سَيفَهُ وَنِمْنَا نَوْمَةً، فَإِذَا رسولُ الله - ﷺ - يَدْعونَا وَإِذَا عِنْدَهُ أعْرَابِيٌّ، فَقَالَ: «إنَّ هَذَا اخْتَرَطَ عَلَيَّ سَيفِي وَأنَا نَائمٌ فَاسْتَيقَظْتُ وَهُوَ في يَدِهِ صَلتًا، قَالَ: مَنْ يَمْنَعُكَ مِنِّي؟ قُلْتُ: اللهُ - ثلاثًا» وَلَمْ يُعاقِبْهُ وَجَلَسَ. مُتَّفَقٌ عَلَيهِ. وفي رواية قَالَ جَابرٌ: كُنَّا مَعَ رَسُولِ الله - ﷺ - بذَاتِ الرِّقَاعِ، فَإِذَا أَتَيْنَا عَلَى شَجَرَةٍ ظَلِيلَةٍ تَرَكْنَاهَا لرسول الله - ﷺ - فجاء رَجُلٌ مِنَ المُشْركينَ وَسَيفُ رَسُول الله - ﷺ - معَلَّقٌ بالشَّجَرَةِ فَاخْتَرطَهُ، فَقَالَ: تَخَافُنِي؟ قَالَ: «لاَ» فَقَالَ: فَمَنْ يَمْنَعُكَ مِنِّي؟ قَالَ: «الله». وفي رواية أبي بكر الإسماعيلي في «صحيحه»، قَالَ: مَنْ يَمْنَعُكَ مِنِّي؟ قَالَ: «اللهُ». قَالَ: فَسَقَطَ السيفُ مِنْ يَدهِ، فَأخَذَ رسولُ الله - ﷺ - السَّيْفَ، فَقَالَ: «مَنْ يَمْنَعُكَ مني؟». فَقَالَ: كُنْ خَيرَ آخِذٍ. فَقَالَ: «تَشْهَدُ أَنْ لا إلهَ إلاَّ الله وَأَنِّي رَسُول الله؟» قَالَ: لاَ، وَلَكنِّي أُعَاهِدُكَ أَنْ لا أُقَاتِلَكَ، وَلاَ أَكُونَ مَعَ قَومٍ يُقَاتِلُونَكَ، فَخَلَّى سَبيلَهُ، فَأَتَى أصْحَابَهُ، فَقَالَ: جئتُكُمْ مِنْ عنْد خَيْرِ النَّاسِ. قَولُهُ: «قَفَلَ» أي رجع، وَ«الْعِضَاهُ» الشجر الَّذِي لَهُ شوك، و«السَّمُرَةُ» بفتح السين وضم الميم: الشَّجَرَةُ مِنَ الطَّلْح، وهيَ العِظَامُ مِنْ شَجَرِ العِضَاهِ، وَ«اخْتَرَطَ السَّيْف» أي سلّه وَهُوَ في يدهِ. «صَلْتًا» أي مسلولًا، وَهُوَ بفتحِ الصادِ وضَمِّها.
The fifth: From Jābir (may Allah be pleased with him), that he campaigned with the Prophet ﷺ in the direction of Najd. When the Messenger of Allah ﷺ turned back homeward, he turned back with them. The midday rest overtook them in a valley dense with thorn-trees. The Messenger of Allah ﷺ dismounted, and the people scattered to take shade beneath the trees. The Messenger of Allah ﷺ dismounted beneath a samura tree and hung his sword upon it. We slept a sleep, and suddenly the Messenger of Allah ﷺ was calling us, and beside him was a bedouin. He said: "This man drew my sword against me while I was asleep, and I awoke to find it unsheathed in his hand. He said: 'Who will protect you from me?' I said: 'Allah'—three times." Yet he did not punish him, and he sat down. Agreed upon (al-Bukhārī and Muslim). And in a narration, Jābir said: We were with the Messenger of Allah ﷺ at Dhāt al-Riqāʿ. When we came upon a shady tree, we left it for the Messenger of Allah ﷺ. A man from the polytheists came, and the sword of the Messenger of Allah ﷺ was hanging on the tree. He drew it and said: "Do you fear me?" He ﷺ said: "No." He said: "Then who will protect you from me?" He said: "Allah." And in the narration of Abū Bakr al-Ismāʿīlī in his Ṣaḥīḥ: He said: "Who will protect you from me?" He said: "Allah." He (Jābir) said: So the sword fell from his hand, and the Messenger of Allah ﷺ took up the sword and said: "Who will protect you from me?" He said: "Be the best of those who take." He said: "Do you bear witness that there is no god but Allah and that I am the Messenger of Allah?" He said: "No, but I pledge to you that I will not fight you, nor be with a people who fight you." So he let him go his way. He came to his companions and said: "I have come to you from the best of people." His statement "qafala" means he returned. "Al-ʿiḍāh" are the trees that have thorns. "Al-samura"—with fatḥa on the sīn and ḍamma on the mīm—is the tree of the ṭalḥ kind, and they are the large ones among the thorn-trees. "Ikhtaraṭa al-sayf" means he drew it out while it was in his hand. "Ṣaltan" means unsheathed; and it is vocalised with fatḥa on the ṣād and also with ḍamma.
السادس: عن عُمَر - ﵁ - قَالَ: سمعتُ رَسُول الله - ﷺ - يقول: «لَوْ أَنَّكُمْ تَتَوَكَّلُونَ عَلَى اللهِ حَقَّ تَوَكُّلِهِ لَرَزَقَكُمْ كَمَا يَرْزُقُ الطَّيْرَ، تَغْدُو خِمَاصًا وَتَرُوحُ بِطَانًا». رواه الترمذي، وَقالَ: «حديث حسن». معناه: تَذْهبُ أَوَّلَ النَّهَارِ خِمَاصًا: أي ضَامِرَةَ البُطُونِ مِنَ الجُوعِ، وَتَرجعُ آخِرَ النَّهَارِ بِطَانًا. أَي مُمْتَلِئَةَ البُطُونِ.
The sixth: From ʿUmar (may Allah be pleased with him), who said: I heard the Messenger of Allah ﷺ say: "If you were to rely upon Allah with true reliance upon Him, He would provide for you as He provides for the birds: they go out in the morning with empty bellies and return in the evening with full ones." Narrated by al-Tirmidhī, who said: "A good (ḥasan) ḥadīth." Its meaning: they go out at the start of the day "khimāṣan"—that is, with bellies lean from hunger—and return at the end of the day "biṭānan"—that is, with bellies full.
السابع: عن أبي عُمَارة البراءِ بن عازب ﵄، قَالَ: قَالَ رسولُ الله - ﷺ: «يَا فُلانُ، إِذَا أَوَيْتَ إِلَى فراشِكَ، فَقُل: اللَّهُمَّ أسْلَمتُ نَفْسي إلَيْكَ، وَوَجَّهتُ وَجْهِي إلَيْكَ، وَفَوَّضتُ أَمْري إلَيْكَ، وَأَلجأْتُ ظَهري إلَيْكَ رَغبَةً وَرَهبَةً إلَيْكَ، لا مَلْجَأ وَلاَ مَنْجَا مِنْكَ إلاَّ إلَيْكَ، آمنْتُ بِكِتَابِكَ الَّذِي أنْزَلْتَ؛ وَنَبِيِّكَ الَّذِي أَرْسَلْتَ. فَإِنَّكَ إِنْ مِتَّ مِنْ لَيلَتِكَ مِتَّ عَلَى الفِطْرَةِ، وَإِنْ أصْبَحْتَ أَصَبْتَ خَيرًا» مُتَّفَقٌ عَلَيهِ. وفي رواية في الصحيحين، عن البراءِ، قَالَ: قَالَ لي رَسُول الله - ﷺ: «إِذَا أَتَيْتَ مَضْجِعَكَ فَتَوَضَّأْ وُضُوءكَ للصَّلاةِ، ثُمَّ اضْطَجعْ عَلَى شِقِّكَ الأَيمَنِ، وَقُلْ ... وذَكَرَ نَحْوَهُ ثُمَّ قَالَ: وَاجْعَلْهُنَّ آخِرَ مَا تَقُولُ».
The seventh: From Abū ʿUmārah al-Barāʾ ibn ʿĀzib (may Allah be pleased with them both), who said: The Messenger of Allah ﷺ said: "O so-and-so, when you take to your bed, say: 'O Allah, I have submitted myself to You, turned my face to You, entrusted my affair to You, and committed my back to You, out of longing for You and fear of You. There is no refuge nor escape from You except to You. I believe in Your Book which You sent down and in Your Prophet whom You sent.' For if you die that night of yours, you die upon the natural disposition (fiṭrah); and if you rise in the morning, you have attained good." Agreed upon (al-Bukhārī and Muslim). And in a narration in the two Ṣaḥīḥs, from al-Barāʾ, who said: The Messenger of Allah ﷺ said to me: "When you come to your bed, perform ablution as you would for prayer, then lie down on your right side, and say..."—and he mentioned the like of it—then he said: "And make them the last thing you say."
الثامِنُ: عن أبي بكرٍ الصِّديق - ﵁ - عبدِ اللهِ بنِ عثمان بنِ عامرِ بنِ عمر ابنِ كعب بنِ سعدِ بن تَيْم بنِ مرة بن كعبِ بن لُؤَيِّ بن غالب القرشي التيمي - ﵁ - وَهُوَ وَأَبُوهُ وَأُمُّهُ صَحَابَةٌ - ﵃ - قَالَ: نَظَرتُ إِلَى أَقْدَامِ المُشْرِكينَ وَنَحنُ في الغَارِ وَهُمْ عَلَى رُؤُوسِنا، فقلتُ: يَا رسولَ الله، لَوْ أَنَّ أَحَدَهُمْ نَظَرَ تَحْتَ قَدَمَيهِ لأَبْصَرَنَا. فَقَالَ: «مَا ظَنُّكَ يَا أَبا بَكرٍ باثنَيْنِ الله ثَالِثُهُمَا». مُتَّفَقٌ عَلَيهِ.
The eighth: From Abū Bakr al-Ṣiddīq (may Allah be pleased with him)—ʿAbd Allāh ibn ʿUthmān ibn ʿĀmir ibn ʿUmar ibn Kaʿb ibn Saʿd ibn Taym ibn Murrah ibn Kaʿb ibn Luʾayy ibn Ghālib, al-Qurashī al-Taymī (may Allah be pleased with him), he, his father, and his mother all being Companions (may Allah be pleased with them all)—who said: I looked at the feet of the polytheists while we were in the cave, and they were over our heads. I said: "O Messenger of Allah, if one of them were to look beneath his feet he would see us." He said: "What do you think, O Abū Bakr, of two whose third is Allah?" Agreed upon (al-Bukhārī and Muslim).
التاسع: عن أم المُؤمنينَ أمِّ سَلَمَةَ وَاسمها هِنْدُ بنتُ أَبي أميةَ حذيفةَ المخزومية ﵂: أنَّ النَّبيّ - ﷺ - كَانَ إِذَا خَرَجَ مِنْ بَيتِهِ، قَالَ: «بِسْمِ اللهِ تَوَكَّلتُ عَلَى اللهِ، اللَّهُمَّ إِنِّي أعُوذُ بِكَ أَنْ أضِلَّ أَوْ أُضَلَّ، أَوْ أَزِلَّ أَوْ أُزَلَّ، أَوْ أظْلِمَ أَوْ أُظْلَمَ، أَوْ أجْهَلَ أَوْ يُجْهَلَ عَلَيَّ» حديثٌ صحيح، رواه أبو داود والترمذي وغيرهما بأسانيد صحيحةٍ. قَالَ الترمذي: «حديث حسن صحيح» وهذا لفظ أبي داود.
The ninth: From the Mother of the Believers, Umm Salamah—her name being Hind bint Abī Umayyah Ḥudhayfah, al-Makhzūmiyyah (may Allah be pleased with her)—that the Prophet ﷺ, whenever he went out of his house, would say: "In the name of Allah; I rely upon Allah. O Allah, I seek refuge in You from going astray or being led astray, from slipping or being made to slip, from wronging or being wronged, and from behaving ignorantly or being treated with ignorance." A sound ḥadīth, narrated by Abū Dāwūd, al-Tirmidhī, and others besides them with sound chains. Al-Tirmidhī said: "A good and sound ḥadīth (ḥasan ṣaḥīḥ)." This is the wording of Abū Dāwūd.
العاشر: عن أنس - ﵁ - قَالَ: قَالَ رَسُول الله - ﷺ: «مَنْ قَالَ - يَعْني: إِذَا خَرَجَ مِنْ بَيتِهِ: بِسمِ اللهِ تَوَكَّلْتُ عَلَى اللهِ، وَلا حَولَ وَلا قُوَّةَ إلاَّ باللهِ، يُقالُ لَهُ: هُدِيتَ وَكُفِيتَ وَوُقِيتَ، وَتَنَحَّى عَنْهُ الشَّيطَانُ». رواه أبو داود والترمذي والنسائي وغيرهم. وَقالَ الترمذي: «حديث حسن»، زاد أبو داود: «فيقول - يعني: الشيطان - لِشيطان آخر: كَيفَ لَكَ بِرجلٍ قَدْ هُدِيَ وَكُفِيَ وَوُقِيَ؟».
The tenth: From Anas (may Allah be pleased with him), who said: The Messenger of Allah ﷺ said: "Whoever says—meaning when he goes out of his house—'In the name of Allah; I rely upon Allah; there is no might nor power except in Allah,' it is said to him: 'You are guided, sufficed, and protected,' and the devil withdraws from him." Narrated by Abū Dāwūd, al-Tirmidhī, al-Nasāʾī, and others. Al-Tirmidhī said: "A good (ḥasan) ḥadīth." Abū Dāwūd added: "Then he—meaning the devil—says to another devil: 'What can you do with a man who has been guided, sufficed, and protected?'"
وعن أنس - ﵁ - قَالَ: كَانَ أَخَوانِ عَلَى عهد النَّبيّ - ﷺ - وَكَانَ أحَدُهُمَا يَأتِي النَّبيَّ - ﷺ - وَالآخَرُ يَحْتَرِفُ، فَشَكَا المُحْتَرِفُ أخَاهُ للنبي - ﷺ - فَقَالَ: «لَعَلَّكَ تُرْزَقُ بِهِ». رواه الترمذي بإسناد صحيحٍ عَلَى شرطِ مسلم. «يحترِف»: يكتسب ويتسبب.
And from Anas (may Allah be pleased with him), who said: There were two brothers in the time of the Prophet ﷺ. One of them used to come to the Prophet ﷺ, and the other used to work for a living. The one who worked complained about his brother to the Prophet ﷺ, who said: "Perhaps you are provided for because of him." Narrated by al-Tirmidhī with a sound chain meeting the conditions of Muslim. "Yaḥtarif" means: he earns and works for a living.