Shu'ab al-Iman (al-Bayhaqi) 1123
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أَخْبَرَنَا أَبُو بَكْرِ بْنُ فُورَكٍ، أَخْبَرَنَا عَبْدُ اللهِ بْنُ جَعْفَرٍ، حَدَّثَنَا يُونُسُ بْنُ حَبِيبٍ، حَدَّثَنَا شُعْبَةُ، عَنْ مَنْصُورٍ، عَنْ مُجَاهِدٍ، عَنْ عَقَّارِ بْنِ الْمُغِيرَةِ بْنِ شُعْبَةَ، عَنْ أَبِيهِ،
أَنَّ رَسُولَ اللهِ ﷺ قَالَ: " لَمْ يَتَوَكَّلْ مَنِ اسْتَرْقَى أَوِ اكْتَوَى " قَالَ الْإِمَامُ أَحْمَدُ رَحِمَهُ اللهُ: " وَذَلِكَ لِأَنَّهُ رَكِبَ مَا يُسْتَحَبُّ التَّنْزِيهُ عَنْهُ مِنَ الِاكْتِوَاءِ وَالِاسْتِرْقَاءِ لِمَا فِيهِ مِنَ الْخَطَرِ، وَمِنَ الِاسْتِرْقَاءِ بِمَا لَا يُعْرَفُ مِنْ كِتَابِ اللهِ عَزَّ وَجَلَّ أَوْ ذِكْرِهِ؛ لِجَوازِ أَنْ يَكُونَ شِرْكًا، أَوِ اسْتَعْمَلَهَا مُعْتَمِدًا عَلَيْهَا لَا عَلَى اللهِ تَعَالَى فِيمَا وَضَعَ فِيهِمَا مِنَ الشِّفَاءِ، فَصَارَ بِهَذَا أَوْ بِارْتِكَابِهِ الْمَكْرُوهَ بَرِيئًا مِنَ التَّوَكُّلِ، فَإِنْ لَمْ يُوجَدْ وَاحِدٌ مِنْ هَذَيْنِ وَغَيْرِهِمَا مِنَ الْأَسْبَابِ الْمُبَاحَةِ لَمْ يَكُنْ صَاحِبُهَا بَرِيئًا مِنَ التَّوَكُّلِ، وَاللهُ تَعَالَى أَعْلَمُ، وَقَدْ ذَكَرْنَا أَسَانِيدَ هَذِهِ الْأَحَادِيثِ فِي الْكَيِّ وَالرُّقَى وَالْأَدْوِيَةِ فِي الرُّبْعِ الْأَخِيرِ مِنْ كِتَابِ السُّنَنِ، وَأَمَّا التَّطَيُّرُ بِزَجْرِ الطَّائِرِ وَإِزْعَاجِهَا عَنْ أَوْكَارِهَا عِنْدَ إِرَادَةِ الْخُرُوجِ لِلْحَاجَةِ حَتَّى إِذَا مَرَّتْ عَلَى الْيَمِينِ تَفَاءَلَ بِهِ وَمَضَى عَلَى وَجْهِهِ، وَإِنْ مَرَّتْ عَلَى الشِّمَالِ تَشَاءَمَ بِهِ وَقَعَدَ، فَهَذَا مِنْ فِعْلِ أَهْلِ الْجَاهِلِيَّةِ الَّذِين كَانُوا يُوجِبُونَ ذَلِكَ، وَلَا يُضِيفُونَ التَّدْبِيرَ إِلَى اللهِ عَزَّ وَجَلَّ، فَمَنْ فِعْلَ مِنْ أَهْلِ الْإِسْلَامِ عَلَى هَذَا الْوَجْهِ اسْتَحَقَّ الْوَعِيدَ دُونَ الثَّنَاءِ "
Translation
Chain of narrators
machine translationAbū Bakr b. Fūrak informed us, ʿAbdullāh b. Jaʿfar informed us, Yūnus b. Ḥabīb narrated to us, Shuʿbah narrated to us, from Manṣūr, from Mujāhid, from ʿAqqār b. al-Mughīrah b. Shuʿbah, from his father,
Machine translation, not reviewed
That the Messenger of Allah ﷺ said: "He has not relied (on Allah) who seeks ruqyah or cauterizes." Imam Aḥmad, may Allah have mercy on him, said: "That is because he has engaged in what it is recommended to keep oneself free from, namely cauterization and seeking ruqyah, because of the danger in it, and seeking ruqyah with what is not known of the Book of Allah, Mighty and Majestic, or His remembrance, since it may be shirk; or he used them relying on them and not on Allah, the Exalted, in the healing He placed in them. So by this, or by committing what is disliked, he became free of reliance (tawakkul). If neither of these two is found, nor other permissible means, then the one who uses them is not free of reliance. And Allah, the Exalted, knows best. We have mentioned the chains of transmission of these hadiths on cauterization, ruqyah and medicines in the last quarter of the Book of the Sunan. As for taking omens from scaring birds and driving them from their nests when intending to go out for a need, so that if they pass to the right he takes it as a good omen and goes on his way, and if they pass to the left he takes it as a bad omen and sits down, this is the practice of the people of the Jāhiliyyah, who held that to be binding and did not attribute the ordering of affairs to Allah, Mighty and Majestic. Whoever among the people of Islam does this deserves the threat, not praise."
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