بَيْنَمَا نَحْنُ مَعَ رَسُولِ اللَّهِ صلى الله عليه وسلم وَهُوَ يَنْكُتُ فِي الأَرْضِ إِذْ رَفَعَ رَأْسَهُ إِلَى السَّمَاءِ ثُمَّ قَالَ
“We were with the Messenger of Allah and he was scraping the ground, when he raised his head to the heavens, then said:
مَا مِنْكُمْ مِنْ أَحَدٍ إِلاَّ قَدْ عُلِمَ
‘There is not one of you except that his place is known’
وَقَالَ وَكِيعٌ إِلاَّ قَدْ كُتِبَ مَقْعَدُهُ مِنَ النَّارِ وَمَقْعَدُهُ مِنَ الْجَنَّةِ
Waaki’ said [in his narration of the event]: ‘His place has been decreed, in the fire, or his place in Jannah.’
قَالُوا أَفَلاَ نَتَّكِلُ يَا رَسُولَ اللَّهِ
They said: ‘Shall we not rely upon this, O Messenger of Allah?’
قَالَ ” لاَ اعْمَلُوا فَكُلٌّ مُيَسَّرٌ لِمَا خُلِقَ لَهُ ”
He said: ‘No. Work! for everyone is facilitated for what he was created.'”
[al-Tirmidhi #2135 Saheeh]
Imam al-Mubaarakfoori, in his explanation of Jaami’ al-Tirmidhi, wrote the following in part of his explanation of this hadeeth:
( أفلا نتكل يا رسول الله ) الفاء معقبة لشيء محذوف تقديره فإذا كان كذلك أفلا نتكل ، وزاد في رواية : أفلا نتكل على كتابنا وندع العمل أي نعتمد على ما قدر علينا .
“‘Shall we not rely upon this, O Messenger of Allah?’” – meaning, if it is like that then shall we rely upon this? And there is the addition in (another) narration, “Shall we not depend upon what has been written for us and give up deeds?” [Bukhari #474] – meaning, we would rely on what has been decreed for us.
( قال لا ) أي لا تتكلوا ، وحاصل السؤال ألا نترك مشقة العمل فإنا سنصير إلى ما قدر علينا ، وحاصل الجواب لا مشقة لأن كل أحد ميسر لما خلق له وهو يسير على من يسره الله ،
“He said, ‘No’” – meaning, do not depend on this. And the question carries the meaning of, ‘shouldn’t we abandon the difficulties of performing deeds for verily we will be aided in carrying out what has been decreed for us’, and the answer carries the meaning of, ‘there is no difficulty, because everyone is facilitated to do that for which he was created, so it is easy for whomever Allah has facilitated it for him’.
وقال الطيبي : الجواب من الأسلوب الحكيم منعهم عن ترك العمل وأمرهم بالتزام ما يجب على العبد من العبودية وزجرهم عن التصرف في الأمور المغيبة فلا يجعلوا العبادة وتركها سببا مستقلا لدخول الجنة والنار بل هي علامات فقط
Al-Tayybi said: the answer is one of wise methods of preventing them for abandoning the performance of good deeds, and commanding them to fulfill what is obligatory upon every servant in terms of worship, and rebuking them for distorting (their perception) of the affairs of the unseen. For their performance of worship or abandonment thereof is not a factor completely unrelated to entrance into jannah or the hellfire, rather it is a sign of that.
[Tuhfat al-Ahwadhi #2136]