قَالَ لَنْ أُرْسِلَهُ مَعَكُمْ حَتَّى تُؤْتُونِ مَوْثِقًا مِنَ اللَّهِ لَتَأْتُنَّنِي بِهِ إِلَّا أَنْ يُحَاطَ بِكُمْ فَلَمَّا آتَوْهُ مَوْثِقَهُمْ قَالَ اللَّهُ عَلَى مَا نَقُولُ وَكِيلٌ ﴿۶۶﴾ وَقَالَ يَا بَنِيَّ لَا تَدْخُلُوا مِنْ بَابٍ وَاحِدٍ وَادْخُلُوا مِنْ أَبْوَابٍ مُتَفَرِّقَةٍ وَمَا أُغْنِي عَنْكُمْ مِنَ اللَّهِ مِنْ شَيْءٍ إِنِ الْحُكْمُ إِلَّا لِلَّهِ عَلَيْهِ تَوَكَّلْتُ وَعَلَيْهِ فَلْيَتَوَكَّلِ الْمُتَوَكِّلُونَ ﴿۶۷﴾

﴾66﴿ Qaala lan ursilahoo ma'akum hattaa tu'tooni mawsiqam minal laahee lataa tunnanee biheee illaaa ai yuhaata bikum falammaaa aatawhu mawsiqahum qaalal laahu 'alaa maa naqoolu Wakeel
﴾67﴿ Wa qaala yaa baniyya laa tadkhuloo mim baabinw waa hidinw wadkhuloo min abwaabim mutafarriqah; wa maaa ughnee 'ankum minal laahi min shai'in; inil hukmu illaa lillaahi 'alaihi tawakkaltu wa 'alaihi fal yatawakkalil Mutawakkiloon

﴾66﴿ Jacob (peace be upon him) said, I will never send him with you until you give me a firm promise in the name of Allah, the Exalted, that you will surely bring him back to me unless you are surrounded (by enemies or difficulties). And when they gave him their firm promise, he said, Allah is a witness over what we say
﴾67﴿ And he said, 'O my sons, do not enter by one gate, but enter by different gates. Yet I cannot avail you against anything (of harm) from Allah. Decision rests only with Allah. Upon Him, I have relied, and upon Him, let those who rely place their trust

[66] The meaning of this verse is that Ya‘qub (peace be upon him) did not forbid his sons from taking Binyamin, but rather, he demanded a firm pledge from them.
They gave their word, and to emphasize the seriousness of the promise, Ya‘qub said: (اللَّهُ عَلَى مَا نَقُولُ وَكِيلٌ) – “Allah is a witness over what we say.”
In the phrase (إِلَّا أَنْ يُحَاطَ بِكُمْ) – the point is: If all of you are surrounded or captured, then I have no objection if Binyamin is taken along as well.
But if only Binyamin is harmed or detained while the rest return safely, then I will not accept that—indicating his deep concern and conditions for trust.
As for (وَكِيلٌ) used for Allah, it means either: The One to be relied upon (the true Trustee), or The Protector and Guardian over the affair.
[67] When the brothers prepared for their journey to Egypt, Ya‘qub (peace be upon him) advised them with manners and caution, saying not to enter from a single gate.
The meaning of “gate” could be the gates of the city, or different roads leading into it. One reason was to protect them from the evil eye, since they were a large group of strong, handsome men, which could draw envious or harmful attention.
Authentic hadiths confirm that the evil eye is real, and the Sunnah includes various ways to protect oneself, such as reciting ruqyah, blowing with du‘ā’, and other permissible practices.
However, non-shar‘ī methods—like superstitious amulets, talismans, or tattooing (washm)—are forbidden.
Ibn Qutaybah and al-Khāzin mention that when someone gives the evil eye, harmful toxic energy (germs) may be emitted from their eyes and reach the one who is afflicted—all by Allah’s power.
A third reason for this advice is that this large group returning to Egypt for a second time might stir up envy among the Egyptians, who could think: "These people are taking all our grain!" So Ya‘qub (peace be upon him) advised a strategy to avoid public attention. The phrase (وَمَا أُغْنِي عَنْكُمْ مِنَ اللَّهِ مِنْ شَيْءٍ) is a clear proof that even prophets cannot protect anyone from harm if Allah wills otherwise—even while they are alive.
Then how can saints or righteous people, after death, provide any such help or protection? (إِنِ الْحُكْمُ إِلَّا لِلَّهِ) – There are two kinds of rulings:
1. Takwīnī – Allah’s control and actions in creation.
2. Tashrīʿī – Making things lawful or unlawful, setting divine laws.
Both types of authority belong exclusively to Allah, and none can share in them. (عَلَيْهِ تَوَكَّلْتُ) – "In Him I place my trust" – shows that after making proper effort and planning, reliance upon Allah is necessary.
This verse is proof that using worldly means and taking precautions is completely in harmony with true tawakkul (trust in Allah).