A Translation of a Selection From the Classical Tafsīr Work al-Jāmiᶜ li-Aḥkām al-Qur’ān by Abū ᶜAbd-Allāh Muḥammad ibn Aḥmad al-Anṣārῑ al-Qurtubῑ
Author’s Biography: Abu ᶜAbd-Allāh Muḥammad ibn Aḥmad ibn Abī Bakr ibn Farḥ al-Anṣārῑ al-Khazrajῑ al-Qurṭubῑ al-Mālikī was an Andalusian scholar and ascetic who died in Shawwāl of the year 671 Hijri. Considered to be one of the masters of ḥadῑth and tafsῑr in his time, he authored many beneficial books that showcase his immense knowledge like Al-Asnā Fi al-Asmā Al-Ḥusnā and al-Tadhkirah. He studied part of al-Mufhim fī Sharḥ Muslim, a commentary on the Saḥῑḥ of Imām Muslim, with its author Sheikh Abū al-ᶜAbbās Aḥmad ibn ᶜUmar al-Qurṭubῑ, and narrates ḥadῑth from Abū al-Ḥasan ᶜĀlῑ ibn Muḥammad ibn ᶜĀlῑ Ibn Ḥafṣ Al-Yaḥṣubī and Ḥāfiẓ Abū ᶜĀlῑ al-Ḥasan ibn Muḥammad ibn Muḥammad Al-Bakarī among others. He traveled to Fayyūm in northern Egypt, and eventually died and was buried in that region at Munyah Banī Khaṣīb.1
Allāh, Most High, said in His book:
“We did not send any messengers before you, except they ate food and walked in the marketplaces. We made some of you a test for others; Will you not be patient? Your Lord was ever All-Seeing.”2
This verse is the basis for utilizing worldly means and seeking a livelihood by means of trade, manufacturing, etc. This has been explained in other places but we will mention the gist here.
One of the mashāyikh3 of this time had mentioned to me during a conversation, “The prophets (Peace be upon them) were only sent to prescribe the usage of worldly means for the weak.”
In response to him, I said: “This statement could only emanate from a complete ignoramus, a mob of fools, or someone who is challenging the book of Allāh and the sunnah, when Allāh, Most High has informed us in His book about His pure ones, messengers and prophets [upon whom be peace and blessings] that they used to use worldly means and have professions. He said, and His word is the truth, ‘We taught him how to make armor for you,’4 and ‘We did not send any messengers before you except that they would eat food and walk in the marketplace.’
The scholars explain: They would engage in trade and had professions.
In addition, Prophet (peace be upon him) said, ‘My sustenance has been placed underneath the shadow of my spear,’5 and Allāh, Most High said, ‘Then eat from that which you take as booty in such a state that it is lawful and pure.’6
The companions (May Allāh be pleased with them) used to engage in trade, have professions, and utilize their wealth. Do you consider them to be weak? By Allāh, they were strong. The righteous people who came after them were guided by them, and their path possesses every type of guidance.”
He responded: “They were leaders, and so they used it for the sake of the weak, not for themselves. This is made clear by the companions of the ṣuffah7.”
I replied, “If that was the case then it was essential for them and the messenger to clarify that, as is established in the Qur’ān: ‘And we sent the Reminder to you so that you would explain to the people what was revealed to them,’8 and ‘Indeed those who conceal the clear signs and guidance that Allāh sent down…’9 This is one of those clear signs and guidances.
As for the companions of the ṣuffah, they were the guests of Islām during a time of straightened circumstances. Whenever any ṣadaqah10 would come, the Prophet would give it to them, and if a gift came he would eat it with them. They also used to chop wood and carry water to the houses of the Messenger of Allāh. This is how Bukhārῑ and others have described them. Later on when Allāh opened up the various lands to them and made things easy they came into power and ordered that worldly means be used.
Furthermore this statement suggests the weakness of the Prophet and his companions, because they were supported and strengthened by the angels. If they were strong, they wouldn’t need the support of the angels which is one of the means of divine aid. We seek refuge in Allāh from any such statement and loose remark that could be interpreted like that.”
Utilizing worldly means is a sunnah11 of Allāh and His messenger, and is the clear truth and straight path upon which is the consensus of the Muslims. Otherwise Allāh’s statement, ‘Prepare as much strength and tied horses as you are able…’12 and every other address similar to it would be confined to the weak.
For example, when He addresses Mūsā Al-Kalīm13 : “Strike the ocean with your staff”14 while He is fully capable of splitting the ocean without a staff being struck.
And likewise when Maryam (Peace be upon her) was addressed: “And shake the trunk of the palm tree,”15 while He has the power to make dates fall without shaking and exertion.
In spite of all of this we don’t deny that an individual may be treated with kindness and helped out, their du’ᶜā16 answered, or some karāmah17 granted to them because of themselves or for someone else’s sake, but this doesn’t at all break the overarching rule and general mode of affairs.
This is because Allāh states, “In the sky is your sustenance and that which you are promised.”18
We say: Allāh the Mighty and His noble messenger have spoken the truth, and that the sustenance mentioned here is rain according to the consensus of the authorities of interpretation. This is proven by His statements: “And we send down to you sustenance from the sky,”19 and “And we send down blessed water from the sky by means of which We grow gardens and seeds of harvesting.”20
Furthermore it is not witnessed that plates of bread and bowls of meat descend from the sky upon the creation, rather the means are the basis for that. This is the meaning of the statement of the prophet: “Seek your sustenance through that which is hidden in the earth (i.e. by farming, digging, and planting).”21
Sometimes things are named by what they indicate to. Rain was called sustenance because sustenance comes from it. This usage is something famous in the speech of the Arabs.
The prophet has also said, “For one of you to take his rope and gather firewood on his back is better than asking someone who will either give him or not.”22
And that is something that will come without any tiredness due to weeds and wood. If it was assumed that a man lived on the mountains cut off from people he wouldn’t have a choice but to come out when forced by the circumstances, or due to the manifestation of the celestial signs [of day and night], by means of which he would be able to obtain that which would allow him to continue living. This is the meaning of his statement: “If you put your trust in Allāh as you ought to, you will be given sustenance like the birds. They go out in the morning hungry and came back full at the end of the day.”23
Their going out in the morning and coming back in the evening is a means. This being such, how it is strange that someone should then be claiming to be divested of everything and to possess total reliance on Allāh? Such a person is, in reality on the fringes of the road of guidance and has left the straight path, and the clear and upright course.
It is established in Bukhārī24 on the authority of Ibn ᶜAbbās [May Allāh be pleased with them both] that the people of Yemen went for ḥajj25 without any provisions. They said, “We are people who rely on Allāh,” but when they came, they begged the people. Because of this, Allāh revealed: “And take provisions.”26
It is not related that the Prophet (May peace and blessings of Allāh be upon him) and his companions (May Allāh be pleased with all of them) went out on their journeys without provisions, despite it being known that they were people who truly relied on Allāh.
Tawakkul is the heart’s reliance on Allāh to put its affairs in order and bring together what it needs, then utilizing the means purely because it is what was commanded by Allāh. This is the proper way.
A man told Imām Aḥmad ibn Ḥanbal, May Allāh have mercy on him, “I want to make ḥajj in a state of utter reliance on Allāh.” Imām Aḥmad enquired, “Are you going alone?” He replied, “No, with people.” Imām Aḥmad said, “In that case you are relying on their luggage.”
Footnotes:
الوافي بالوفيات لصلاح الدين خليل بن ايبك الصفدي .دار الإحياء التراث العرب.الطبعة الأولي . ١٤٢٠ه.٢٠٠٠ م . ٢\٨٧
تاريخ الإسلام و وفيات المشاهير و الأعلام للحافظ المؤرخ شمس الدين محمد بن أحمد بن عثمان الذهبي . دار الكتاب العربي طبعة الأولي ١٤٢٠ ه. ١٩٩٩ م.٥٠\٧٤–٧٥
نفح الطيب من غصن الأندلس الرطيب للشيخ أحمد بن محمد المقري التلمساني . دار صادر .١٣٨٨ ه. ١٩٦٧ م. ٢٠\٢١٠–٢١١
مقدمة للجامع لأحكام القرآن لأبي عبد الله محمد بن أحمد الأنصاري القرطبي . دار عالم الكتب. الطبعة الثانية. بدون تاريخ. ١\٦–٧
سورة الفرقان: ٢٠و ما أرسلنا قبلك من المرسلين إلا إنهم ليأكلون الطعام و يمشون في الأسواق و جعلنا بعضكم لبعض فتنة أتصب
The plural of shaykh, a word used for people over 50 years of age, someone possessing a high position, virtue, or a lot of knowledge.
وعلمنه صنعة لبوس لكم. سورة الانبياء: ٨٠
مسند الإمام أحمد بن حنبل .مؤسسة الرسالة. الطبعة الأولي ١٤٢٦ ه. ١٩٩٥ م. ٩\١٢٤. حديث رقم ٥١١٤.
شرح مشكل الآثار للأمام أبي جعفر أحمد بن محمد بن سلامة الطحاوي. مؤسسة الرسالة .الطبعة الأولي ١٤١٥ ه. ١٩٩٤ م. ١\٢١٣. حديث رقم ٢٣١.
صحيح البخاري لأمير المؤمنين في الحديث محمد ابن اسماعيل البخاري. الطبعة الثانية. قديمي كتب خانه. الطبعة الثانية . ١٣٧١ ه. ١٩٦١ م.١\٤٠٨.
الجامع لشعب الإيمان للإمام الحافظ أبي بكر أحمد بن الحسين البيهقي. مكتبة الرشد . الطبعة الأولي ١٤٢٣ ه. ٢٠٠٣ م. ٢\٤١٧–٤١٨.
[6]
فكلوا مما غنمتم حلالا طيبا. سورة الانفال: ٦٩
[7]
An area in the back of the Prophet’s mosque prepared for strangers and poor companions who had no home or family.
(فتح الباري شرح صحيح البخاري للحافظ أحمد بن علي بن حجر العسقلاني. دار طيبة. الطبعة الأولي. ١٤٢٦ ه. ٢٠٠٥ م. ٨\٢٤٦ و١٤\٥٨١–٥٨٢.
عمدة القاري شرح صحيح البخاري للإمام العلامة بدر الدين أبي محمد محمود أحمد العيني. دار الكتب العلمية . الطبعة الأولي. ١٤٢١ ه. ٢٠٠١ م. ١٦\١٧٢.
[8]
و أنزلنا إليك الذكر لتبين للناس ما نزل إليهم. سورة النمل: ٤٤
[9]
إن الذين يكتمون ما أنزلنا من البينات و الهدى. سورة البقرة: ١٥٩
[10]
Ar. Charity
[11]
A method dictated by Allāh and His Messenger (Peace and blessing of Allāh be upon him).
و اعدوا ما استطعتم من قوة ومن رباط الخيل. سورة الانفال: ٦٠
[13]
Honorific referring to the fact that Allāh spoke directly to Mūsā (Peace be upon him).
اضرب بعصاك البحر. سورة الشعراء: ٦٣
و هزي إليك بجذع النخلة. سورة مريم: ٢٥
Supplication.
A miraculous event that occurs at the hands of a Muslim.
و في السماء رزقكم و ما توعدون. سورة الذاريات: ٢٢
و ينزل لكم من السماء رزقا. سورة الغافر: ١٣
و انزلنا من السماء ماء مباركا فأنبتنا به جنات و حب الحصيد. سورة ق: ٩
مسند أبي يعلي الموصلي للإمام الحافظ أحمد بن علي بن المثني التميمي. دار المأمون للتراث بدون تاريخ.ص ٣٤٧\بدف ٣٣١٩. حديث رقم ٤٣٨٤.
بغية الرائد في تحقيق مجمع الزوائد و منبع الفوائد للحافظ نور الدين علي بن أبي بكر الهيثمي. دار الفكر. ١٤١٤ ه؟١٩٩٤م؟ ٤\١٠٨. حديت رقم ٦٢٣٧.
الجامع لشعب الإيمان للإمام الحافظ أبي بكر أحمد بن الحسين البيهقي. مكتبة الرشد . الطبعة الأولي ١٤٢٣ ه. ٢٠٠٣ م. ٢\٤٣٩. حديث رقم ١١٧٨.
صحيح البخاري لأمير المؤمنين في الحديث محمد ابن اسماعيل البخاري. الطبعة الثانية. قديمي كتب خانه. الطبعة الثانية . ١٣٧١ ه. ١٩٦١ م. ١\١٩٩
صحيح مسلم للإمام أبو الحسين بن الحجاج بن مسلم القشيري. قديمي كتب خانه . الطبعة الثانية.١٣٧٥ ه. ١٩٥٦ م.. ١\٣٣٣
١٩٩٦م. ٤\١٦٦. حديث رقم ٢٣٤٤.
سنن ابن ماجه للحافظ أبو عبد الله بن يزيد بن ماجه القزويني. قديمي كتب خانه. بدون تاريخ. ص ٣٠٧
مستدرك حاكم للحافظ الكبير أبي عبد الله محمد بن عبد الله المعروف بالحاكم النيسبوري. مطبعة مجلس دائرة المعارف النظامية .الطبعة الاولي. ١٣٤٢ ه.٤\٣١٨
مسند الإمام أحمد بن حنبل .مؤسسة الرسالة. الطبعة الأولي. ١٤٢٦ ه. ١٩٩٥ م. ١\٣٣٢. حديث رقم ٢٠٥
مسند أبي يعلي الموصلي للإمام الحافظ أحمد بن علي بن المثني التميمي. دار المأمون للتراث بدون تاريخ.ص ٢١٢
[24]
صحيح البخاري لأمير المؤمنين في الحديث محمد ابن اسماعيل البخاري. الطبعة الثانية. قديمي كتب خانه. الطبعة الثانية . ١٣٧١ ه. ١٩٦١ م. ١\٢٠٦
The pilgrimage to Makkah.
و تزودوا . سورة البقرة: ١٩٧
