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Articles of Faith New Muslims

Tawakkul: The Third Stop of Your Spiritual Journey to God

By Dr. Jasser Auda

Relying on God (tawakkul) is one of the important Islamic concepts that may be misunderstood and therefore might lead to undesirable results. This misunderstanding might also lead to some forms of deviation and introducing innovations in religion. Likewise, it might result in a state of failure in both religious affairs and worldly affairs.

When you leave worldly affairs to unreliable people, neglect the means, or quit your work completely, you are deviating from the path of relying on God and practicing apathy (tawaakul) not relying on God (tawakkul).

Ibn `Ata’illah says: (Save yourself from worrying (tadbir). Somebody else already took care of your affairs for you.) What is meant by tadbir here?

Tadbir in Arabic means considering the results and outcomes of a certain action. Therefore, tadbir is closely connected with outcomes. In their turn, the outcomes are connected with the concept of relying on God. God says:

… so that they answered, “God is enough for us; and how excellent a guardian is He! (Aal `Imran 3:173)

Then, when you have decided upon a course of action, place your trust in God: for, verily, God loves those who place their trust in Him. (Aal `Imran 3:159)

In God, then, let the believers place their trust! (Aal `Imran 3:160)

Thus, the virtue of relying on God is mentioned and highly praised in many Qur’anic verses and what is mentioned frequently in the Qur’an is of profound significance and takes high priority.

There is a considerable difference between relying on God and worrying which is the same difference between the means and outcomes. By this I mean that there is a difference between work represented in striving to achieve the goals, exerting efforts and devoting time and the outcome of this work represented in events, figures, and results.

Your role is to strive and rely on God. You do not have to worry about the process of governing such affairs. It is God who governs everything. “And who is it that governs all that exists?” (Yunus 10:31) , this is a clear question raised in the Qur’an.

Take the Means, Leave the Outcomes to God

God governs all that exists. You have to take the means and leave the outcomes to God because taking the means and causes is part of relying on God. When the Prophet (peace be upon him) wanted to give an example of relying on God, he said: “If you had all relied on Allah as you should rely on Him, then He would have provided for you as He provides for the birds, who wake up hungry in the morning and return with full stomachs at dusk.”

You are like the bird. The bird does not stand on one branch of a tree all the time waiting for the grains. But it moves from one branch to another until it gets the grains. The bird has to do its best to get the grains, and providing the bird with the grains is God’s work.

Therefore, you should take the means and leave out the outcomes to God. Some Muslims- even those who are on the path to God- do not take the means, stay at the mosque all the time and ask people for food and clothes. They argue that governing things is not their task. Their argument is correct, but they have to rely on God and relying on God necessities having recourse to the means and the causes of achieving goals.

It is reported that a man used to stay at the mosque all the time arguing that he is devoting himself and his time to worship God. The Prophet asked about the one who takes care of him. The Prophet was told that the man’s brother takes care of him. The Prophet replied: “His brother is better than him.” `Umar ibn al-Khattab advised some people who stayed at the mosque and said “We are relying on God.” He said his common words: “The sky does not rain gold or silver.”

If one cannot attain success after having recourse to every necessary means, this is a proper situation to really rely on God. If the means you have taken fail you, you might say: O God, I have done my best and I left no stone unturned, what should I do? At this point, you are indeed putting your trust in God.

What is not conformable with relying on God is not to do anything or not to have recourse to every kind of means and causes of success. Some ignorant people ignore taking the necessary means intentionally. What is needed from you is to take all the means, and then rely on God.

Sometimes God might withhold form me the causes, the means and take from me my power so that I return to Him and rely on Him. This is a valuable God-given gift.

Relying on God is not inconsistent with what we call nowadays planning, making a feasibility study, studying the market, etc. All this is part of relying on God because by planning, organizing, studying, etc. we are having recourse to the means of success. If you are a trader, you have to make a feasibility study and do your calculations. If you lose, this is God’s decree. If you win, it is also God’s decree. You do not have to worry about the outcomes. To lose or to win, to succeed or to fail, is not your business.

Even in religious issues whether they have to do da`wah (Islamic call) issues, scientific issues, or worship issues, you do the thing and leave the rest to God. For example, you worship God by calling people to do good deeds but guiding those people is left to God. God says:

It is not for you (O Prophet) to make people follow the right path, since it is God (alone) who guides whom He wills. (Al-Baqarah 2:272)

Verily, you cannot guide aright everyone whom you love: but it is God who guides him that wills (to be guided); and He is fully aware of all who would let themselves be guided. (Al-Qasas 28:56)

Ibn `Ataillah says: (Save yourself from worrying. Somebody else already took care of your affairs for you.). What is meant by “somebody else”? Who provides you with the means of living? Who plans for your success? Who decides on the outcomes? It is God the Almighty. Therefore, if somebody else has done something for you, why you go and do it yourself?

This is a very simple rational issue. If there is a specialist in a certain field doing something for you, it is not proper to go and do it yourself. How about if the one who is taking care of this thing is God Himself!

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The article is excerpted from “Some of Al-Hikam Al-Ataiyyah” (The Path to God: A Journey with Ibn `Ata’illah’s Words of Wisdom In the Light of the Quran, the Prophetic Tradition, and Universal Laws of God- By Dr. Jasser Auda

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New Muslims Reflections

Reflection: The Fifth Stop of Your Spiritual Journey to God

By Dr. Jasser Auda

“Bury yourself in the land of anonymity. A seed that is never buried underground will never produce. There is nothing more beneficial to the heart than an isolation that allows it to enter a state of reflection.”

If we want to understand well the meaning of awe, hope, relying on God, and sincerity and want to turn this rational understanding to a heart feeling, then the way, as Ibn `Ata’illah suggests, is to reflect.

Reflection is a marvelous form of worship that pushes people in their path to God. It helps people achieve their spiritual goals. The Prophet (peace be upon him) said: “Reflection for one hour is better than worship for sixty years.”

This is because the one who spends his time reflecting on God, His creation, His universal laws, His religion, and His legislation, is really converting the mere rational information to sincere conditions and spiritual lights.

Verily, in the creation of the heavens and the earth, and in the succession of night and day, there are indeed messages for all who are endowed with insight, (and) who remember God when they stand, and when they sit, and when they lie down to sleep, and (thus) reflect on the creation of the heavens and the earth: “O our Sustainer! You have not created this without meaning and purpose. Limitless are You in Your glory! Keep us safe, then, from suffering through fire! (Aal `Imran 3:190-191)

Those who are endowed with insight reflect on the creation of the heavens and earth and on the day and the night based on the knowledge and information they know about the universe. Many people possess such information in their minds only without reaching their hearts.

On the other hand, those who reflect on the universe calling to their minds the Creator of the universe, or reflect on the heavens and the earth calling to their minds the Maker of the heavens and the earth, their reflection will eventually lead them to admit in their hearts “You have not created this without meaning and purpose.” Reflection will make them stand in awe of God, therefore they pray to God: “Keep us safe, then, from suffering through fire!”. Thus reflection has a significant influence on the heart. God says:

Only such as are endowed with (innate) knowledge stand (truly) in awe of God: (for they alone comprehend that). (Fatir 35:28)

True Isolation

In this word of wisdom Ibn `Ata’illah points to another concept that supports the concept of reflection that is of anonymity and isolation. This concept is one of the concepts that many people misunderstand and take them away from the true objectives of religion and the spirit of Islam.

By the Arabic word khumul, Ibn `Ata’illah does not mean laziness, however he means the state of obscurity from fame. This state is achieved when one isolates himself from people. This isolation is for a limited period, as isolation from the world for a long time without any kind of interaction is against the teachings of Islam. The Prophet is reported to have said: “There is no monasticism in Islam.”; “The Muslim who interacts with people and is patient when they harm him is better than a Muslim who doesn’t mingle and is not patient when people harm him.” (Al-Bayhaqi)

Therefore, a Muslim interacts with people, works, gets married, visits his relatives and his neighbors, enjoins good and forbids evil, befriend people, etc.

Then, what does Ibn `Ata’illah mean by “isolation”? Is there evidence in the prophetic tradition to support it? Or is it an innovation?

The clear origin of isolation, in addition to the Prophet’s isolation in the cave of Hira’ before and after the Revelation, is the Prophet’s staying in the mosque to worship God during the month of Ramadan and during other months.

Abu Hurairah (may Allah be pleased with him) reported that the Prophet used to perform I`tikaf (staying in the mosque to worship God) every year in the month of Ramadan for ten days, and when it was the year of his death, he stayed in the mosque for twenty days.

`A’isha (may Allah be pleased with her) reported that the Prophet used to perform i`tikaf in the last ten days of Ramadan until he died, then his wives continued to do i`tikaf after he died. She also reported that the Prophet performed i`tikaf for twenty days during the month of Shawwal.

Ibn `Ata’illah makes a connection between this prophetic tradition and a divine law which states that every plant or animal or even human being that is expected to grow and produce should be buried in the darkness and grow away from external factors.

Thus, a seed is planted in the darkness of the earth until its roots and branches begin to grow, then it splits the soil and comes to the surface. A fetus grows in the darkness of the mother’s womb until its organs and nerves are formed, then it comes to life.

Likewise, the heart and the mind grow through retreat in the mosque or through isolation from the creation until one gets into the state of spiritual and divine thoughts. When one reaches this state, he can travel from the world of the universe to the world of the Originator, from the word of the Creatures to the world of the Creator, from the world of the sings, rules and rituals to the world of meanings, wisdoms and objectives. How beneficial is this to the heart! How great is this isolation that takes one back to the purity of faith and the truthfulness of the connection with God!

Otherwise “a seed that is never buried underground will never produce”, as Ibn `Ata’illah says. This is a constant universal law that will never be changed.

Benefits of Temporary Isolation

Temporary isolation from the creation has other benefits. One benefit is that it helps one to avoid committing sins. This is because most sins are the result of mingling with people. He who is alone does not commit sins.

Another benefit of isolation is that it trains the servant to protect his tongue against its destructive vices. God says: “However, man is, above all else, always given to contention.” (Al-Kahf 18-54)

Isolation also trains the servant to purify his intention to God because he will not occupy himself with how people look at him and what they will say about him. Though showing off may find its way to one’s heart even if one is alone when one occupies himself with how people think about him.

Therefore, Ibn `Ata’illah says elsewhere: “Perhaps showing off in good works has entered upon you from where people do not see you.” At any rate, isolation involves a kind of training on how to make the intention purely for God and how to forget the people around you and how they think about it positively or negatively.

If the servant looks for what benefits his heart, he will make progress in his spiritual journey to God. Sometimes we forget the work of the heart and focus on the work of the organs. This hardens the heart and leads to forgetfulness, and puts some obstacles and difficulties in the course of one’s journey to God. However, temporary isolation from the people and reflection on God help one reach his destination quickly. There is nothing more beneficial to the heart than an isolation that allows it to enter a state of reflection.

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The article is excerpted from “Some of Al-Hikam Al-Ataiyyah” (The Path to God: A Journey with Ibn `Ata’illah’s Words of Wisdom In the Light of the Quran, the Prophetic Tradition, and Universal Laws of God- By Dr. Jasser Auda

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