Let us illustrate the absolute Tawakkul displayed by Prophet Musa (Moses) which only men of true conviction of faith can exhibit.
Imagine the vast, roaring expanse of the Red Sea stretched out as far as the eye can see—an impassable barrier. On the shores stand the Children of Israel, exhausted from their flight out of Egypt. The air is thick with panic and despair. Dust billows in the distance, growing closer by the second. The ground trembles under the weight of Pharaoh's massive, heavily armed military force. Chariots, weapons, and ruthless soldiers are rapidly closing in. The Israelites look forward at the deep waters and backward at the approaching army. In the previous verse (26:61), they cry out in absolute terror: "Indeed, we are to be overtaken!"
In the center of this chaos stands Prophet Musa (Moses). From a worldly perspective, there is no escape; they are completely trapped. Yet, Musa does not flinch. He doesn't look at the army, nor does he despair at the sea. But for Moses, that was the moment of absolute conviction. He stands tall, radiating absolute tranquility and unwavering faith. When his people say they are doomed, he points to his heart and to the heavens, illustrating an unbreakable bond with the Divine: "Indeed, with me is my Lord; He will guide me."
Immediately following this profound declaration of trust (Tawakkul), God commands Musa to strike the sea with his staff. The immense waters crash and split into towering mountains of water, revealing a dry, safe path for his people to cross, turning a moment of impossible despair into one of the greatest miracles in history.
This verse beautifully illustrates that even when the "sea" is in front of you and the "army" is behind you, true faith means knowing that God's guidance and deliverance can make a way where there seems to be absolutely no way out. This illustration is based on a verse from Al Qur'an, Surah Ash-Shuʿarāʾ 26:62, which is one of the Qur’an’s most powerful statements of tawakkul — complete reliance upon Allah after doing what one can. Let us expand this verse and ask ourselves of our status of Tawakkul in our Creator:
The Versee
قَالَ كَلَّا إِنَّ مَعِيَ رَبِّي سَيَهْدِينِ
“Moses said, ‘No! Indeed, my Lord is with me; He will guide me.’” — Qur’an 26:62
The dramatic context
The verse comes at what appears, humanly speaking, to be the end of the road. Prophet Mūsā عليه السلام had led Banī Isrā’īl out of Egypt by Allah’s command. Pharaoh then pursued them with his forces. When the Israelites reached the sea, they found themselves trapped: the sea was in front of them, Pharaoh’s army was behind them, and there appeared to be no escape.
So when the two groups came within sight of one another, Prophet Mūsā’s followers cried:
إِنَّا لَمُدْرَكُونَ “We will surely be overtaken!” — 26:61
Their conclusion was perfectly understandable from the standpoint of what their eyes could see. But Prophet Mūsā saw something their fear had temporarily hidden from them.
- He replied: كَلَّا “Never!”
- Then came the reason: إِنَّ مَعِيَ رَبِّي “Indeed, my Lord is with me.”
- And finally: سَيَهْدِينِ “He will guide me.”
Immediately afterward Allah commanded Mūsā to strike the sea with his staff, and the sea parted, creating the very escape route that no human being could have anticipated.
That sequence is essential: No visible road → trust in Allah → divine guidance → an unexpected road opens.
What Mūsā’s words really mean Prophet Mūsā did not say: “I know exactly how we are going to escape.” Rathher, e effectively said: “I do not yet know the way out, but I know the One who will show me the way out.”
That distinction is the heart of tawakkul. Tawakkul does not require knowing how Allah will solve your difficulty. It means trusting Allah even when the how remains invisible.
Scholarly explanation
1. Ibn Kathīr explains the passage as demonstrating Mūsā’s certainty in Allah while his people feared they would be captured. Allah then fulfilled that confidence by instructing him to strike the sea. In other words, Mūsā's confidence was not optimism without foundation. It rested upon Allah's promise, command and protection.
2. Maududi interprets “My Lord is with me; He will direct me” as Mūsā's certainty that Allah would show him a way out of the calamity. This gives tawakkul an important dimension: sometimes Allah does not remove the crisis immediately; rather, He guides you through it.
3. Yusuf Ali draws attention to the contrast between the frightened Israelites and Mūsā's faith. He understands “He will guide me” as Allah showing a way of escape from the danger—which is precisely what subsequently occurred.
So the verse contrasts two ways of looking at exactly the same situation: (1) The people saw Pharaoh + the sea. (2) Mūsā saw Allah above both.
Why is tawakkul necessary?
Because there are limits to what human beings can control. We can plan, calculate, work, save money, consult physicians, seek employment, educate children, conduct business and take precautions—but eventually we reach a boundary beyond which outcomes are not ours to command.
The Qur'an therefore does not teach: “Do nothing and trust Allah.” - It teaches: “Do what Allah has enabled you to do, then entrust what you cannot control to Allah.”
Prophet Mūsā himself illustrates this perfectly. He did not remain in Egypt saying, Allah will rescue us. He left Egypt and led his people. He travelled toward the sea. And when Allah commanded: “Strike the sea with your staff,” he struck it.
So tawakkul came alongside action, not instead of action.
This is why the Prophet ﷺ famously expressed the same principle in the hadith about birds: they leave their nests hungry in the morning and return full. Their provision is from Allah—but they still fly out searching for it.
Please refer to earlier post on Tawakkul: Is Allah not sufficient for His servants? - One of the Qur'an's greatest verses about trust (tawakkul) in Allah
Tawakkul is therefore not fatalism
There is an important difference:
Fatalism Tawakkul
“Whatever happens, happens.” “Allah controls the outcome.”
Avoids responsibility Fulfils responsibility
May produce inactivity Encourages appropriate action
Depends upon circumstances Depends upon Allah
Gives up when doors close Trusts that Allah may open another door
The sea itself is perhaps the perfect metaphor.
- To the Israelites: The sea was the end of the road.
- To Allah: The sea became the road.
That is the lesson of سَيَهْدِينِ — “He will guide me.”
How can we practice 26:62 today?
1. Suppose someone loses a job. Tawakkul does not mean sitting at home saying, “Allah will provide.” It means updating the CV, contacting people, applying for jobs, improving one's skills, making duʿā—and while doing all this thinking: إِنَّ مَعِيَ رَبِّي سَيَهْدِينِ My Lord is with me; He will guide me.
2. Suppose a person becomes ill. Tawakkul does not mean rejecting medical treatment. One consults competent doctors, takes prescribed medicine, seeks another opinion when appropriate—and remembers that ultimately healing belongs to Allah: وَإِذَا مَرِضْتُ فَهُوَ يَشْفِينِ “And when I am ill, it is He who heals me.” — 26:80
3. Suppose one faces financial difficulty. Reduce unnecessary expenditure, seek lawful income, restructure obligations, ask trustworthy people for advice—and do not allow anxiety to convince you that Allah's provision has disappeared.
4. Suppose a family problem seems insoluble. Communicate, seek reconciliation, consult wise people and fulfil your own responsibilities—but do not assume that because you cannot presently see the solution, there is no solution.
That is precisely the mistake Banī Isrā’īl made at the sea. They said: “We are finished.” But Prophet Mūsā said: “Allah will show the way.”
Perhaps the deepest lesson of 26:62
There are moments in life when Allah allows us to reach our own metaphorical Red Sea:
- Behind us may be something we cannot return to.
- Ahead of us may appear to be something we cannot cross.
- And we may have no idea what happens next.
At that moment tawakkul does not necessarily say: “Everything will happen exactly as I want.” - Rather it says: “Allah knows where I am. Allah has not lost control of my circumstances. I will obey Him, use the means available to me, and trust Him with what I cannot see.”
That is a much deeper faith. And this may be why Mūsā did not say merely: “Allah will save us.” Instead he said: إِنَّ مَعِيَ رَبِّي سَيَهْدِينِ “Indeed, my Lord is with me; He will guide me.”
Sometimes the greatest manifestation of tawakkul is not knowing where the road is, while remaining certain that Allah knows where it is! So trust in Allah after doing your best and be rest assured whatever is good for you will happen -may not what you wanted it to be. Please ponder over it.
May Allāh (سبحانه و تعالى) help us understand Qur'ān and follow the Sunnah of Prophet Muhammad ﷺ, which is embodiment of commandments of Allah contained in the Qur'ān. May Allah help us to be like the ones He loves and let our lives be lived helping others and not making others' lives miserable or unlivable. May all our wrong doings, whether intentional or unintentional, be forgiven before the angel of death knocks on our door.
وَمَا عَلَيۡنَاۤ اِلَّا الۡبَلٰغُ الۡمُبِيۡنُ
(36:17) and our duty is no more than to clearly convey the Message.”
That is Our duty is only to convey to you the message that Allah has entrusted us with. Then it is for you to accept it or reject it. We have not been made responsible for making you accept it forcibly, and if you do not accept it, we shall not be seized in consequence of your disbelief, you will yourselves be answerable for your actions on Day of Resurrection.
May Allah forgive me if my posts ever imply a piety far greater than I possess. I am most in need of guidance.
Reading the Qur'ān should be a daily obligation of a Muslim - Reading it with translation will make it meaningful. But reading its Exegesis / Tafsir will make you understand it fully. It will also help the Muslims to have grasp over social issues and their answers discussed in the Qur'an and other matter related to inter faith so that they are able to discuss issues with non-Muslims with authority based on refences from Qur'an.
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You may refer to more Selected Verses from Sürah 26 Ash-Shuʿarāʾ already published.
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