POST-Ramadhan Mubarak Reflections (12) – Total Reliance on Allah Ta’ala (Tawakkul) By: Mufti Muhammad Noman Daji, Batley, UK

By: Mufti Muhammad Noman Daji, Batley, UK – course.correspondence@gmail.com)

Introduction

This twelfth and final reflection covers the noble character that is required to maintain and further strengthen the Taqwa and the other ultimate end goal characters (Hubb-Allah and Hubb An-Nabi (Peace Be Upon Him)) required to embody the purpose of human creation i.e. Total Servitude to the Creator post-Ramadhan Kareem and throughout the year. This is the character beautifully referred to in the Holy Quraan as ‘Tawakkul’ (Total Reliance on Allah Ta’ala). This reflection touches on how this character has been repeatedly asked by Allah Ta’ala to be employed to gain the ‘Divine Help and Assistance’ required to continuously abstain from sins, prohibitions and ills of the Nafs and to perform good deeds and demonstrate good and noble characters of the heart.

Allah Ta’ala has not left His servants to their own devices post Ramadhan Kareem after intervening enormously through the Divine Training (Tarbiyah) embedded in Ramadhan Mubarak to gain Taqwa and the other noble characters of the heart (Hubb-Allah and Hubb An-Nabi (Peace Be Upon Him)) required to embody the purpose of human creation i.e. Total Servitude to the Creator during the blessed month of Ramadhan, as detailed in the ‘Series of Reflections on Ramadhan Mubarak’. This post-Ramadhan Kareem reflection details the way this continuous ‘Divine Help and Assistance’ is in play post-Ramadhan Kareem and throughout the year. Alhamdulillah! How Merciful, Gracious, Loving and Kind is our Creator.

As mentioned in the previous reflections that Taqwa is only the end goal for the month of Ramadhan Kareem. However, the ultimate and primary purpose of a human’s life is to achieve ‘Total Servitude to the Creator (Abdiyyat)’. This primary purpose can only be achieved by making sure the Taqwa [including all the noble characters of the heart and removal of the ills of the Nafs] that has been gained from this blessed month is carried forward post Ramadhan Kareem, strengthened and further progressed to get the believer close to attaining the primary goal. For this to happen, a person needs to employ this noble character of the heart i.e. ‘Tawakkul’ (توكّل) by making Allah Ta’ala the Divine Representative (Wakeel – وكيل) in the person’s worldly and religious affairs so the affairs conform to the requirements and demands of the Shariah. The person is essentially saying by employing ‘Tawakkul’ (توكّل) that “O Allah Ta’ala! I am weak in the total sense of the word [physically, spiritually and psychologically] and you are the only One providing the energy and guidance (taufeeq) to practice Deen. So please help me towards this noble cause. Also, as I have worldly needs associated to me please fulfil my worldly needs too”.

This noble character of the heart i.e. Tawakkul is like attaching ‘Divine Wings’ to oneself that help the person navigate through the difficulties and challenges at various levels a person faces in terms of plucking the courage to control the desires, practice the Deen and fulfils one’s and their families worldly needs (sustenance, shelter, clothing, etc).

Quraan Kareem on Tawakkul (Total Reliance on Allah Ta’ala)

Allah Ta’ala says “Place your trust in the Living One who never dies.” (Part 19, 25, Verse 58, Al-Furqaan)

The aforementioned Verse is issuing an Order to each individual to observe Tawakkul on Allah Ta’ala. In the above Verse Allah Ta’ala has beautifully and aptly mentioned the Beautiful Name ‘Al-Hayy’ [the Ever-Living] and strengthened the meaning of the Beautiful Name by bringing in an adjective that states ‘He never dies’ i.e. Allah Ta’ala is saying place your trust and total reliance only on Me, as I am the only One who can be trusted and relied upon, as one of My attributes is I never die [i.e. I am very powerful and from this you can gauge My other powerful attributes]. All the Beautiful Names and Attributes of Allah Ta’ala mentioned in the Holy Quraan and in the Ahadeeth are so aptly and perfectly placed for those contexts. The Verse is also alluding to the fact that Tawakkul requires ‘Maqam Tauheed’ [i.e. total faith to the level of realisation in the mind and heart of the power and might of Allah Ta’ala who is unique and One in all His perfect attributes] as a perquisite before Tawakkul can be internalised and demonstrated.

Allah Ta’ala says “It is in Allah that the believers should place their trust.” (Part 13, 14, Verse 11, Ibrahim)

Allah Ta’ala says “If Allah helps you, none can overcome you; and if He forsakes you, who is there after Him that can help you? And in Allah (Alone) let believers put their trust.” (Part 4, 3, Verse 160, Al-Imran)

The above two Verses are issuing an Order that the Muslims collectively and as an Ummah should only place their trust and total reliance on Allah Ta’ala. They should not be relying or seeking help from the non-Muslims or elsewhere to help them resolve their problems, sufferings and oppressions. They should all turn to Allah Ta’ala and seek His Divine Help and totally rely on Him. Their only Helper is only Allah Ta’ala. If He does not help you then no other entity or being can help you or relieve you of your sufferings. Therefore, have the full trust in Him and fulfil the conditions to invoke His Divine Help i.e. through total obedience.

Allah Ta’ala says “Once you have decided over the matter, place your trust in Allah. Certainly, Allah loves those who put their trust (in Him)” (Part 4, 3, Verse 159, Al-Imran)

The Verse is directly instructing and guiding the Holy Prophet (Peace Be Upon Him) but in essence and by extension it is saying to all the believers that once you have applied due diligence from a Shariah perspective and implemented the teachings and guidance provided to you by the Holy Prophet (Peace Be Upon Him) then leave the outcome and everything else to Allah Ta’ala. In this Verse it alludes to the fact that ‘Tawakkul’ without taking the necessary steps required by the Shariah is futile and will not invoke the ‘Divine Help’ that is being sought through Tawakkul. And the Verse also mentions the act of Tawakkul is loved by Allah Ta’ala. Therefore, by extension the person observing Tawakkul is also loved by Allah Ta’ala.

Hadeeth An-Nabawi (Saying of the Prophet (Peace Be Upon Him)) on Tawakkul

Hazrat Ibn Abbas (Allah be pleased with them both) narrates that the Messenger of Allah (Peace Be Upon Him) used to say: “O Allah! Before You I have submitted, in You do I believe, in You do I place my trust, to You have I turned, and it is through Your help that I dispute [with the enemies of Islam]. O Allah! I seek refuge in Your might – there is none worthy of worship except You – from going astray. You are the ever-living who never dies, while the Jinn and humans die.” (Al-Bukhari, Muslim (Kitab Az-Zikr))

The above Hadeeth is clear that Tawakkul is something that also needs to be asked from Allah Ta’ala as it provides the mechanisms to practice and perform the obligations and good deeds as the former part of the Hadeeth alludes. And the latter part of the Hadeeth alludes that Tawakkul also helps the believer from going astray. Therefore, the above Hadeeth even though is in the form of a supplication covers both aspects of practice i.e. those that are required to be performed [i.e. obligations, good deeds and noble characters of the heart] and those that are required to be abstained from [i.e. sins, prohibitions, and ills of the Nafs] that a believer needs to ask and entrust Allah Ta’ala.

Other supplications of the Holy Prophet Muhammad (Peace Be Upon Him) also strengthen this point, as narrated in the Hadeeth of Hazrat Umme Salamah (Allah be pleased with her) – below. It is Sunnah to read this supplication when one leaves the home. It is more common [as we are all aware] a person slips and the resolve to practice is weakened with the intervention of Shaitan coupled with the aid of the obscenity and other temptations that are lurking and presenting themselves outside. And even when a person wants to practice it becomes extremely difficult to do so as everywhere a person goes or looks there is temptation and obscenity. Therefore, there is more need to rely on the Divine Help and entrust Allah Ta’ala to safeguard and protect a person. And this is easy for Allah Ta’ala as the ploys and interventions of Shaitan are weak and nothing when the Divine Help is in your favour. The only requirement is a person employs Tawakkul to invoke this Divine Help to seek protection. This beautiful dua of the Holy Prophet Muhammad (Peace Be Upon Him) is a poignant reminder to his followers of placing trust in Allah Ta’ala and an effective method to aid in achieving Tawakkul. All the supplications of the Holy Prophet Muhammad (Peace Be Upon Him) made at the various times of the day and night are so perfect and far reaching that only a Prophet of Allah Ta’ala (Peace Be upon Him) could supplicate using those words at the perfect times. 

Hazrat Ummul Mumineen Umme Salamah (Allah be pleased with her) narrates that when the Messenger of Allah (Peace Be Upon Him) left his house, he would say: “I leave in the name of Allah. I place my trust in Allah. O Allah! I seek refuge in You from going astray or being caused to go astray, from slipping or being caused to slip, from wronging someone or being wronged by someone, from being ignorant or someone acting ignorantly towards me.” (Abu Dawood, At-Tirmizi)

بِسْمِ اللهِ تَوَكَّلْتُ عَلٰي اللهِ اَللّٰهُمَّ اِنِّيْ اَعُوْذُ بِكَ اَنْ اُضِلَّ أَوْ أَضَلَّ أَو أَزِلَّ أَوْ أُزَلَّ أَوْ أَظْلِمَ أَوْ أُظْلَمَ أَوْ أَجْهَلَ أَوْ يُجْهَلَ عَلَيَّ

 

Definition of Tawakkul (Total Reliance on Allah Ta’ala)

Lexical Meaning of Tawakkul (Total Reliance on Allah Ta’ala): Lexically ‘At-Tawakkul’ means to appoint, to entrust, etc. It is derived from the word ‘Wakalah’ (وَكَالَة), which means to appoint someone.

Technical Meaning of Tawakkul (Total Reliance on Allah Ta’ala): Technical meaning of ‘At-Tawakkul’ is to fully place your trust and your total reliance (كامل اعتماد) from the bottom of your heart on your Creator who is the doer of everything and to regard Him sufficient for all your needs without relying on the worldly means. This state of total reliance is only developed and achieved once a person has full conviction that Allah Ta’ala is the only real power, He is the one that runs the universe, and that only He possesses to perfection all the great attributes that are required to complete anything in this universe [i.e. Maqaam of Tauheed].

The person observing Tawakkul is called a ‘Mutawakkil’ or a ‘Muwakkil’ (مُوكِّل). Al-Wakeel – الوَكِيْل (the Trustee) is the Beautiful Name of Allah Ta’ala that reminds us we need to only make Him our Wakeel and only He is in reality worthy of this lofty title.

My beloved Sheikh Hazratji Moulana Masih-Ullah Khan Jalalabadi (R.A) states in ‘Shariah & Tasawwuf’ that ‘Tawakkul’ has a similar meaning to the word ‘Tawkeel’ in Arabic. They both are derived from the root letters ‘Wow’ (وَ), ‘Kaaf’ (كُ) and ‘Laam’ (ل). Tawkeel (توكيل) means to appoint and designate a representative on your behalf to perform a certain task/s in business, or other worldly affairs. In worldly affairs (business or personal) when a person (Muwakkil) appoints someone (Muwakkal Ilaih – مُوَكَّل اليه) to carry out a task (Muwakkal Alaih – مَوَكّل عليه) on his/her behalf it is usually done as the task at hand cannot be completed by the ‘Muwakkil’ [as lacks the required skill or is unable to carry out for whatever reason]. Therefore, a person who does have the required skills and can carry out the task is sought and appointed so that this appointed person can complete the task that is required to be completed.

The Sheikh (R.A) goes on to say the concept of Tawakkul in the Shariah broadly speaking is similar to the worldly concept of representation in the sense a person is appointing someone else to carry out the task. However, the unique difference is that the servant is placing his/her trust of all the outcomes of their affairs (Deeni and worldly) in Allah Ta’ala, as only He is the All-Powerful, even a leaf does not drop from the tree without His permission. Also, it involves engaging in the worldly means (Asbab – أسباب) that are within the confines of the Shariah to achieve those end goals/tasks [mere reliance on Allah Ta’ala without utilising the necessary means that are required to achieve the outcome is idiocy and contrary to the teachings of the Holy Quraan and Sunnah of the Holy Prophet Muhammad (Peace Be upon Him)].

Hazrat Sahl Ibn Abdullah (R.A) said the first stage of Tawakkul is that a person places him/herself in front of Allah Ta’ala in all their affairs like a dead person is in front of those bathing him/her. These people are at liberty to turn the dead person however they like to bathe him/her. The dead person does not move or makes any suggestions or complaints. Imam Abul Qasim Al-Qushayri (R.A) has quoted the above quote in ‘Ar-Risalah Al-Qushairiyyah’ and also Sheikh Shihab-ud-Deen Suharwardi (R.A) in his treatise on Tasawwuf called ‘Awarif-ul-Ma’arif’ too. What a beautiful simile.

It is prudent to re-iterate that Tawakkul needs to be employed and a person needs to entrust both his/her Deeni and worldly affairs to Allah Ta’ala. A person needs to continuously seek Divine Help in the practice of Deen and to seek guidance and assistance for worldly affairs too. Also, a person or the Muslim Ummah needs to employ Tawakkul for both personal and collective calamities too whilst at the same time demonstrating Beautiful Patience. 

Components and Conditions of Tawakkul (Total Reliance on Allah Ta’ala)

Hujjut-ul-Islam Imam Gazali (R.A) states Tawakkul has three components and conditions. My beloved Sheikh Hazratji Moulana Masih-Ullah Khan Jalalabadi (R.A) has also mentioned them in ‘Shariah & Tasawwuf’. They are:

1. Ma’rifah of Tawakkul (Recognition) – This is the first and primary component and condition of Tawakkul. This starts by having faith and belief in the Oneness of Allah Ta’ala which is expressed through the Kalimah Tayyabah (كلمہٴ طيّبہ) or Kalimah Shahadah (كلمہٴ شهادة). And it ends by embedding the deeper meanings of these Kalimah’s into the depths of the heart.

The deeper meanings of these Kalimah’s are: that there is no deity worthy of worship except Him; He is One; He has no partners; He is the absolute owner of the universe; praise are only for Him; He is All-Powerful; etc. In this deeper meaning there is the acknowledgement (Iqrar) that only Allah Ta’ala possesses to perfection all the great attributes that are required to complete anything in this universe and which makes Him the absolute centre for all praises. Therefore, whoever affirms this deeper meaning then the belief (Iman) has penetrated in the depths of his/her heart. As a result of this deep and sincere belief, conviction and recognition of Allah Ta’ala with all His mighty attributes the character and state (Maqaam) of ‘Tawakkul’ will surely develop in the heart. The meaning of ‘deep and sincere belief of the heart’ (Sidq-e-Dil – صدق دل) is that this conviction totally occupies the heart and it leaves no room for any other convictions.

This component is in reality the ‘Maqaam of Tauheed’. Also, it is sometimes called ‘Tauheed Amaly’ (عَمَلي توحيد) or ‘Tauheed Fa’ly’ (توحيد فِعلي), as it is the application of Tauheed into one’s actions and practices. ‘Maqaam of Tauheed’ is a pre-requisite of Tawakkul, as stated by Hazrat Aqdas Mufti Azam Pakistan, Mufassir-ul-Quraan, Hazrat Mufti Muhammad Shafi Usmani (R.A). 

1. Haal-e-Tawakkul (State of the Mind and Heart) – This is the second component and condition of Tawakkul. This means to entrust all your affairs to Allah Ta’ala and keep your heart satisfied with this and not to let it turn to anything else or anyone else. An example of this component of Tawakkul would be similar to the peace of the heart a person would gain who has appointed a barrister to represent him/her who they fully trust with their lives, who is totally sympathetic to their case, is highly smart, the best in the world to fight their case and will not let their opponent win their case. In this situation the person (Muwakkil/Muwakkilah (مُوَكِّلہ)) will be very much at ease with the confidence this barrister provides and the heart will not need to turn to any other barrister as the appointed barrister is perfect in all the sense. Likewise, when a person has faith and conviction in the heart that only Allah Ta’ala provides everyone with sustenance, He is the giver and taker of life, all big and small affairs of the entire creation are in His power and Who has no partners, He has no one to match His infinite Mercy, Blessings, Wisdom, etc then what reason is left that the heart of the person who has this deep and sincere conviction not to entrust all his/her affairs and totally rely on Him?

Imam Gazali (R.A) further states that if a person still does not develop Tawakkul despite having faith in Allah Ta’ala and all His great attributes then it could be due to one of two reasons.

First Cause – The person lacks the total faith and conviction required that develops Tawakkul in a person. This could be that the person has (نَعُوْذُ بِالله ) doubt that Allah Ta’ala is the real Sustainer and provider and doubt in all His great attributes or the person does have faith and conviction in these attributes of Allah Ta’ala but this conviction has not totally engulfed his/her heart. The Imam (R.A) then gives a beautiful example. The Imam (R.A) says it is like the conviction every human has of the certainty of death that one day they will surely die. Death is the fact of life. But despite this conviction many people have no regards to this and are carrying on in their ways of disobedience. The cause of this is that the certainty of death has not engulfed their heart. That is why it is not creating the fear and worry to mend their ways and turn to the obedience of their Creator.

Second Cause – The person has a weak heart by birth and is a ‘coward’ or lacks courage that subdues the thoughts that have no basis. For example, some people are scared of sleeping or sitting next to a dead body even though they know full well the deceased cannot do anything to them. This is based on false thoughts and baseless imaginations they have conjured in their minds and hearts that seem to have become a reality for them when the reality is the opposite.

Based on the above two causes it can be said that it is possible that a person does have the faith in Allah Ta’ala but is victim to either one of the two causes that prevent him/her from achieving the total reliance and trust that is necessary.

1. Aa’maal (Action) – This is the third component and condition of Tawakkul. This means that any task a believer has entrusted to Allah Ta’ala, the believer is required to employ all the necessary means within the confines of the Shariah to achieve the desired outcome and only then to place the full trust in Allah Ta’ala that the desired outcome will be achieved. As only Allah Ta’ala is the one that effectively realises the outcome. A person can employ all the necessary means they like but we see over and over again that even then the desired results are sometimes not achieved.

Imam Gazali (R.A) further states that some ignorant people think to ‘sit idle and not use any worldly means or put in any effort to achieve the required outcome or to stop earning and to only rely on Allah Ta’ala without employing the necessary means is real ‘Tawakkul’. As a result of this ignorance, these ignorant people when they are sick or someone is sick have the view that to treat the sickness is contrary to Tawakkul. They believe it is part of Tawakkul that you put yourselves in harms’ way and then rely on Allah Ta’ala. These ignorant people also believe that if they jump into a fire voluntarily or put their hand in the mouth of a lion then they are observing Tawakkul [i.e. they are Mutawakkil]. These are all incorrect thinking, wrong understanding of Tawakkul in the Shariah and purely based on ignorance. All these acts would be prohibited (Haram) from a Shariah perspective.

The Hadeeth mentioned below strengthen the point to use the necessary means first then place the trust in Allah Ta’ala.

Hazrat Anas Ibn Malik (Allah be pleased with them both) narrates that a person came to the Messenger of Allah (Peace Be Upon Him) and said: “Shall I leave this camel to roam freely and place my trust in Allah Ta’ala?” The Messenger of Allah (Peace Be Upon Him) said: “tie the camel with a rope and then place your trust on Allah Ta’ala.” (At-Tirmizi, Ibn Majah)

Hazrat Aqdas Mufti Azam Pakistan, Mufassir-ul-Quraan, Hazrat Mufti Muhammad Shafi Usmani (R.A) states it is important the Salik/Salikah understand the reality of ‘means’ [sabab – سبب] as it can only provide the desired outcome with the permission of Allah Ta’ala. Hazrat Mufti sahib (R.A) also, states that it is necessary that a believer does not expend unnecessary time in the intricate details and minute planning to perfect the means, which the Sheikh (R.A) calls ‘Asbab Khufiyyah’ (اسباب خفيہ). This is contrary to Tawakkul. The Islamic teaching is to use the necessary means and avoid the heart and mind from engaging in the intricate planning. This is what is stated in the Hadeeth of the Holy Prophet Muhammad (Peace Be Upon Him).

“Be brief in the means you use to acquire something and place your trust on Allah Ta’ala.”

This applies in treating sickness and disease too, as surgical operations should only be a last resort and only if very necessary. Other forms of holistic treatment should be used that are non-intrusive.

Criteria for Trusting and Appointing a Representative

Hazrat Aqdas Mufti Azam Pakistan, Mufassir-ul-Quraan, Hazrat Mufti Muhammad Shafi Usmani (R.A) states that when we reflect on the kind of qualities we look at on the person we appoint then we will see three qualities that are essential in the appointed person before they are appointed. They are:

1. Knowledge –: the first quality would be that every person appointing someone will want to see the appointed person has intimate knowledge of you, your status, your situation, etc. Otherwise, without this knowledge the appointed person will not be in a position to represent you.
2. Power and ability to deliver –: the second quality would be that every person appointing someone will want to see the appointed person can deliver and has the ability to deliver the required and entrusted task. Otherwise, without this ability and capacity to deliver the appointed person will not be in a position to represent you.
3. Total and sincere sympathy and empathy -: the third quality would be that every person appointing someone will want to see the appointed person is sincerely sympathetic to you and your cause. Otherwise, without this sympathy and empathy the appointed person will not be of any use to you.

Hazrat Mufti Sahib (R.A) further states that when we look around us and analyse and apply these three criteria on people we fail to find anyone who fully conforms to all these qualities at the highest level.  However, when we apply the same analysis and apply them to Allah Ta’ala then we find that all these three qualities to perfection are present in Allah Ta’ala, the Creator of the universe. Therefore, is it not wise to entrust and place our trust in such a being? Surely it is.

Categories of All Human Effort & Their Relation to Tawakkul

Hujjut-ul-Islam Imam Gazali (R.A) states in Ihya that all the efforts a person expends can be categorised into four areas:

1. The effort is expended to achieve something beneficial that a person does not already possess
2. The effort is expended to safeguard the beneficial object a person already possesses
3. The effort is expended to prevent a possible calamity or harmful thing to occur
4. The effort is expended to remove an existing calamity or harmful situation

1. The effort is expended to achieve something beneficial that a person does not already possess – this is called ‘Jalb-e-Manfa’at’ (جلبِ منفعت) in Urdu. There are three possible scenarios here in terms of achieving the beneficial thing/object or not. They are:
   1. The effort that is expended will definitely yield the desired results [i.e. Mutayaqqin-ul-Hukm – مُتيقّن الحكم] – for example, by eating the hunger will go away, by drinking water the thirst will go away, by consummating the wife will give birth, etc. In this category if someone was to say I place my trust in Allah Ta’ala that He will feed me but does not eat him/herself then this is stupidity. These means need to be employed to gain the desired results from the Shariah perspective as in the example given where the hunger will go away by eating, etc. This is the way Allah Ta’ala has created the cause and effect links between hunger and food, etc. However, the aspect of Tawakkul that will be required to be undertaken is that initially the person acknowledges that the hand and mouth, etc that are required to eat with are from Allah Ta’ala and they will only function through His Order. And secondly the person should not rely on the means [i.e. food, water, etc] but only rely on Allah Ta’ala, as it is possible that they might not quench the thirst if His will is not there.
   2. It is highly probable (Ghalib Zann – غالب ظن) that the effort expended will yield the desired results [Ghalib-ul-Hukm – غالب الحكم] – for example, to undertake a journey through a jungle without food and water is not necessarily a cause for certain death but the probability is very high. Therefore, in this category it is not contrary to Tawakkul to use the means required to fulfil the act in question. However, a person should take the required means for the journey but in the heart should fully trust and rely on Allah Ta’ala that He helps the person through the journey and protects their goods from theft, robbery or getting lost.
   3. The probability of achieving the desired results from the effort is unknown [i.e. Mawhoom – موهوم] – for example, to expend considerable effort – more than required – with a view to earn and hoard a lot of wealth. This is regarded as greed (Hirs – حرص) and avarice (Tam’a – طمع). This can lead a person to using unlawful means to earn the wealth. This level of effort is contrary to Tawakkul.
2. The effort is expended to safeguard the beneficial object a person already possesses – this is called ‘Hifz-e-Manfa’at’(حفظِ منفعت) in Urdu. This involves storing crop and other staple items that are required. The ruling of Tawakkul will differ here based on if a person is either single or has dependents (wife and children).
   1. Single Person -: If a single person observing Tawakkul (Mutawakkil) has wealth and he/she stores crop and other staple items for a year then the Tawakkul will cease to exist. And if the Mutawakkil keeps a days’ food and distributes the remaining then he/she will be regarded as full (Kamil) observant of Tawakkul. If a Mutawakkil stores food for 40 days then there is difference of opinion amongst the Sufiyah. Shaikh Sahl Tastari (R.A) is of the view that it is contrary to Tawakkul whereas other Sufiyah do not regard it as contrary to Tawakkul. This was the practice of the Holy Prophet Muhammad (Peace Be upon Him) where if he had food for the morning then he would not keep anything for himself in the evening likewise the same practice in the evening.
   2. Person who has Dependents -: If a person has dependents then if he stores food for a year then that would not be regarded as contrary to Tawakkul. This was the practice of the Holy Prophet Muhammad (Peace Be upon Him) towards his wives (Allah be pleased with them all), as he has given a full years food in advance to them. However, to store for more than a year for the dependents is contrary to Tawakkul.
3. The effort is expended to prevent a possible calamity or harmful thing to occur [this is called Daf-e-Madharat –دفعِ مضرت] – for example, to run when seeing a harmful animal. This also has the above mentioned possible three scenarios [i.e. Mutayaqqin-ul-Hukm, Ghalib-ul-Hukm and Mawhoom] and their details can be understood and derived through applied reasoning of above.
4. The effort is expended to remove an existing calamity or harmful situation – for example, to treat a sickness, etc.

Levels of Tawakkul

Hazrat Aqdas Mufti Azam Pakistan Mufassir-ul-Quraan Hazrat Mufti Muhammad Shafi Usmani (R.A) states that Tawakkul has three levels. They are:

1. Tawakkul of the lay person -: this is when a person through actions is totally reliant on the worldly means but in theory and belief entrusts his/her affairs to Allah Ta’ala. The person’s mind is mostly consumed only with worldly means.
2. Tawakkul required in the Shariah -: this is when a person employs worldly means as it is a requirement in the Shariah to employ such means but is totally reliant in the heart and mind on Allah Ta’ala and not on the means used.
3. Tawakkul of the Prophets (Peace Be Upon Them All) and Special servants of Allah Ta’ala -: this is when a person is so much focused on Allah Ta’ala that he/she does not even think of using worldly means or any support besides Allah Ta’ala.

Hazrat Mufti Sahib (R.A) further states that from the three levels of Tawakkul the level required in the Shariah is the second level. And this is the level that the Holy Prophet Muhammad (Peace Be upon Him) has designated as the Sunnah. This is where the Salik/Salikah employs the necessary means but does not rely on them. Also, supplicates to Allah Ta’ala to provide the desired outcome and entrust the matter to Him only.

Signs of Mutawakkileen

Mutawakkileen is plural of Mutawakkil. Imam Abul Qasim Abdul Kareem Al-Qushairy (R.A.) quotes in his masterpiece on Tazkiyah and Tasawwuf ‘Ar-Risalah’ that Hazrat Sahl Ibn Abdullah (R.A) said there are three (3) signs of Mutawakkileen i.e. those who observe Tawakkul. They are:

1. They do not ask from anyone [i.e. only ask from Allah Ta’ala]
2. They do not reject anyone when given anything [i.e. take if they are given what they didn’t expect]
3. They do not keep anything with them [i.e. they do not store with them or hoard things]

These signs are of those who are observing Tawakkul of the higher degree. The minimum and required level of Tawakkul that all the Salik/Salikah can observe and is within reach of everyone is to place total trust and reliance in all their affairs in Allah Ta’ala after engaging in the means that usually achieve the required outcome.

Virtues & Benefits on Tawakkul (Total Reliance on Allah Ta’ala)

Allah Ta’ala says “Whoever places his trust in Allah, He is sufficient for him.” (Part 28, 65, Verse 3, At-Talaq)

The aforementioned Verse is enough to state the virtue and benefit of ‘Tawakkul’. Allah Ta’ala is guaranteeing that He is enough for the believer who places his/her trust in Him in their affairs (Worldly/Deeni). Which superpower or powerful entity can match Allah Ta’ala and his guarantees? None! Every Muslim/Muslimah needs to take up this Divine Offer immediately.

However, it should be noted that Tawakkul requires we act to invoke the Divine Help and Promises (mentioned in this reflection). The ‘Divine Help and Promises of Allah Ta’ala’ are like the electricity that is displayed after switching the button. Switching the button helps feed the bulb the electric it requires to light up. The electricity was already there but was waiting for human intervention. Likewise, the ‘Divine Help and Promises of Allah Ta’ala’ are there waiting to be invoked. It only requires a person to press the button of Tawakkul and the full force of the ‘Divine Help and Promises’ will come through with full force.

Allah Ta’ala says “Believers are only they whose hearts tremble when the name of Allah is mentioned, and whose faith increases when His words are recited to them, and they place their trust in their Sustainer.” (Part 9, 8, Verse 2, Al-Anfal)

The above Verse mentions some traits and behaviours of the true believers who Allah Ta’ala has regards for in His noble Court. One of those traits is they only rely and place total trust in Allah Ta’ala for all their worldly and Deeni needs [i.e. They turn to Allah Ta’ala to give them taufeeq to practice Deen, safeguard themselves from sins, prohibitions and ills of the Nafs and to perform good deeds and internalise the noble characters of the hearts. They also, only ask Allah Ta’ala for their worldly needs. Also, collectively whatever the Muslims require [i.e. safeguard from oppression, calamities, protection from the enemies, etc] their sole reliance, source of help and centre for focusing of efforts is to Allah Ta’ala.

Hazrat Abu Hurairah (Allah be pleased with him) narrates that the Messenger of Allah (Peace Be Upon Him) said: “Some people will enter Paradise whose hearts will be like the hearts of birds.” (Muslim (Kitab Al-Jannah)) [It is said that this means that they have full trust in Allah Ta’ala. Others are of the opinion that it means that their hearts are soft.]

In the above the Hadeeth the reward for those who have “the hearts of birds” have been promised entry into Paradise. Such is the reward. “the hearts of birds” has two meanings based on the interpretations of this Hadeeth. It can be said one is the direct result of the other i.e. softness of the heart is the direct result of Tawakkul. Therefore, the promise of Paradise is for those who observe Tawakkul. And the effect of Tawakkul is that it creates softness (Rifq) in the heart, as the Mutawakkil (the person observing Tawakkul – مُتَوكِّل) has faith in that whatever is happening despite the person employing the necessary means available to them is the Wish and Will of Allah Ta’ala, hence, the heart is softened by this positive attitude. This meaning is based on the other Hadeeth on Tawakkul presented below [and other Ahadeeth on Tawakkul] where the Holy Prophet (Peace Be upon Him) has used the example of the bird to explicitly mention Tawakkul and to state how Allah Ta’ala provides for those who observe Tawakkul on Him like the way He feeds the birds.

If the second meaning and interpretation of the Hadeeth is taken as a distinct meaning then it means that those who have ‘soft hearts’ i.e. those who display softness with people and display good character will be rewarded with Paradise.

Hazrat Ibn Umar (Allah be pleased with him) narrates: I heard the Messenger of Allah (Peace Be Upon Him) saying: “If you were to place your trust in Allah Ta’ala as you ought to, He will provide sustenance to you as he provides to a bird. It leaves with an empty stomach in the morning but returns with a full stomach in the evening [i.e. with such ease and less effort].” (At-Tirmizi)

In this Hadeeth also, the Holy Prophet (Peace Be upon Him) has used the example of the bird to explicitly mention one aspect of Tawakkul i.e. reliance on Allah Ta’ala for worldly needs. The greatest worldly need is to have adequate sustenance to maintain a happy and healthy life for a person and his/her immediate family. Sustenance covers a wide variety of things including food and drink and other needs.

The Hadeeth mentions how a tiny creation of Allah Ta’ala when it observes Tawakkul, Allah Ta’ala takes care of it and provides it with sustenance. The bird leaves with an empty stomach in the morning but returns back to its nest with a full stomach in the evening. Likewise, the best of all creation [human] should take heed and learn a lesson from the bird and observe Tawakkul and as a reward Allah Ta’ala will provide for you from where you could not have imagined.

One thing to note is that the Hadeeth only mentions worldly needs but it should be clear that the Deeni needs will be taken care of more so if one observes Tawakkul and invokes the Divine Help to assist him/her to practice the Deen, observe Taqwa and reach the ultimate goal to attain ‘Total Servitude to the Creator’.

Status of Tawakkul in the Shariah

It is an obligation for a person to observe Tawakkul as the Verses and Ahadeeth clearly state.

The minimum level of Tawakkul on Allah Ta’ala that is required is that the Salik/Salikah place total trust and reliance in all their affairs (worldly and Deeni) only in Allah Ta’ala and at the same they engage in the means that are usually required to achieve the desired outcome.

Beautiful Example (Uswatun-Hasanah) of Holy Prophet Muhammad (Peace Be Upon Him) on Tawakkul

All the Prophets from the first Prophet, Sayyidina Adam (Peace Be Upon Him) till the last and final Prophet, our beloved Prophet, Sayyidina Muhammad (Peace Be Upon Him) were complete embodiment of Tawakkul. As a result their total reliance in the severest of situations was only on Allah Ta’ala.

There are many Verses in the Holy Quraan and Ahadeeth that explicitly or implicitly mention the embodiment of Tawakkul in all these Prophets (Peace Be Upon Them All).

The story of Sayyidina Hazrat Yusuf (Peace Be Upon Him) is mentioned at a high level in the Holy Quraan and further details are known from the narrations. The story goes that the wife of the ruler of Egypt tried to seduce Sayyidina Hazrat Yusuf (Peace Be Upon Him) as he was uniquely very handsome and full of youth. To achieve this goal she invited Sayyidina Hazrat Yusuf (Peace Be Upon Him) – who was at the time staying at the residence of the ruler – to a room and then locked all the doors so he could not escape. The apparent situation seemed there would be no way out for Sayyidina Hazrat Yusuf (Peace Be Upon Him) from this sin. But Sayyidina Hazrat Yusuf (Peace Be Upon Him) was sincere, feared Allah Ta’ala and had full reliance and trust in Allah Ta’ala that He will find a way out for him from this grave sin. Therefore, Sayyidina Hazrat Yusuf (Peace Be Upon Him) made a run for the doors that were locked despite knowing this and the Mercy and Divine Help came into force and the locks on the doors automatically become unlocked and he was protected from this sin. SubhanAllah!

The Hadeeth presented below is another example where the lofty level of Tawakkul of Sayyidina Hazrat Ibraheem (Peace Be Upon Him) is mentioned. The Holy Quraan mentions this incident too but the Hadeeth specifically mentions the Tawakkul displayed by Sayyidina Hazrat Ibraheem (Peace Be Upon Him).

Hazrat Ibn Abbas (Allah be pleased with them both) said: “Allah is sufficient for us, and what an excellent dispenser of affairs He is!” These are the words which Prophet Ibrahim (Peace Be Upon Him) uttered when he was cast into the fire. And these are the words which Prophet Muhammad (Peace Be Upon Him) said when people said: “The people have assembled to fight you, so fear them.” But this increased their faith and they said: “Allah is sufficient for us, and what an excellent dispenser of affairs He is! (Al-Bukhari) Another narration states: “The last words that Prophet Ibrahim (Peace Be Upon Him) uttered when he was cast into the fire were these “Allah is sufficient for me, and what an excellent dispenser of affairs He is!”

Such was the severity of the situation and such intense was the fire that the non-believers had to catapult Sayyidina Hazrat Ibraheem (Peace Be Upon Him) into the fire from a distance as they could not get near it. Despite all this, the only help that would be sought if presented to him on the mind of Sayyidina Hazrat Ibraheem (Peace Be Upon Him) was from Allah Ta’ala only. Not even the help of the angels was accepted by this great Prophet (Peace Be upon Him) when it was offered.

However, the Beloved of Allah Ta’ala, the Best of all Creations, the Leader of all the Prophets (Peace Be Upon Them All), Seal of all the Prophets (Peace Be Upon Them All), Mercy to the Universe surpasses all the prophets in his level of Tawakkul throughout his entire life. The grave incident of Ta’if and the supplication made after it is a potent and spine shivering example of the great and lofty level of Tawakkul demonstrated by the Beloved of Allah Ta’ala, Holy Prophet Muhammad (Peace Be Upon Him).

The Hadeeth below is another example of the lofty level of Tawakkul in the Holy Prophet Muhammad (Peace Be Upon Him).

Hazrat Abu Bakr As-Siddeeq (Allah be pleased with him) – he, his father, and his mother were all Companions (Allah be pleased with them all) narrates: “I looked at the feet of the polytheists (Mushrikeen) while we [the Messenger of Allah (Peace Be Upon Him) and I] were in the cave and they [the polytheists] were hovering above us. I said: “O Messenger of Allah! If one of them had to merely look by his feet, he will spot us.” He (Peace Be upon Him) said: “O Abu Bakr (Allah be pleased with him)! What do you think! When there are two people, Allah Ta’ala is the third one among them.” (Al-Bukhari, Muslim (Kitab Faza’il As-Sahabah))

There are numerous Ahadeeth and incidents that demonstrate the lofty level of Tawakkul of the Holy Prophet Muhammad (Peace Be Upon Him) in the books of Seerah.

Linking Tawakkul to ‘Total Servitude to the Creator’ (Abdiyyat)

It is important to understand that the highest level of Abdiyyat (Total Servitude to the Creator) is underpinned with a host of noble characters of the heart and the absence of the ills of the Nafs. It would be true to say that this level of Abdiyyat encompasses all the noble characters to the highest degree and will be absent from the ills of the Nafs that will be discussed as part of this ‘Series of Reflections’ related to Ramadhan Kareem. Tawakkul (Total Reliance on Allah Ta’ala) is one of those noble characters of the heart (Al-Qalb) that needs to be developed and employed throughout the year to continuously invoke the Divine Help and Assistance required to maintain the Taqwa and to progress towards the ultimate goal of Abdiyyat.

The first point to link Tawakkul (Total Reliance on Allah Ta’ala) to Abdiyyat is to acknowledge the fact that we are servants and slaves of Allah Ta’ala, our Creator who is All-Powerful, totally owned by Him and we are powerless to act or do anything without His permission. That is the reality. This is Abdiyyat.

The second point is that once a person has acknowledged the first point then logically the servant will entrust all his/her affairs to their Creator and seek His Help in completing any task i.e. practice of Deen or fulfilling any worldly tasks. They will have the peace and content that their affairs are managed by the best being and one who is All-Powerful and very Loving and Caring towards them.

The third point is that once a person has this realisation fully penetrated in the heart that fate (Al-Qadr) is from Allah Ta’ala. Then, if anything difficult comes their way then they will acknowledge that it is from Taqdeer and if they face something easy and favourable or by ‘chance’ then they acknowledge that too is from Allah Ta’ala too, as He is making it easy for them. The outcome of this realisation would be the servant will not do anything contrary to Tawakkul.

Relation of Tawakkul to Post-Ramadhan Kareem

During the blessed and auspicious month of Ramadhan every believer was blessed with the ‘Doors of Mercy’ that were kept wide open and the Divine Training that was in full force to train the servant to re-establish and re-connect the link to his/her Creator and start living a life of obedience and gratitude. However, post-Ramadhan Kareem the Mercy of Allah Ta’ala is still there but is not the same as Ramadhan Kareem which is very special and acts of worship are easily performed by all the believers and a believer can stay away from sins and prohibitions with little effort due to the countless blessings put into this month by Allah Ta’ala. However, to continue to receive Divine Help the Salik/Salikah can invoke and employ this noble character and continue to get the required Divine Help to perform the obligations and avoid the sins and prohibitions. This will be achieved by practicing and invoking the 4 Divine Promises mentioned above and using this noble character as a vessel.

As mentioned in the ‘Reflection on Bountiful Gratitude’ that from the Verses in the Holy Quraan we learn that both real patience (As-Sabr) and true gratitude (Ash-Shukr) have been explicitly mentioned that they are from Allah Ta’ala i.e. the taufeeq to exercise patience or gratitude is only from Allah Ta’ala. These two noble characters of the heart are essential in the practice of the entire Deen as As-Sabr is required to perform both the obligations and avoid the sins and prohibitions and Ash-Shukr required to continuously gain the taufeeq to repeatedly perform the acts. And the noble character of the heart flanking both these noble characters is Tawakkul as through it a person is invoking the Divine Help to perform the practice. This is the first link of Tawakkul with Post-Ramadhan Kareem. Alhamdulillah!

The second link of Tawakkul with Post-Ramadhan Kareem is that in the blessed month of Ramadhan as stated in the ‘Reflection on Bountiful Gratitude’ that Allah Ta’ala increases the sustenance (Rizq – رزق) of the believers. Therefore, a thought could occur in the mind of the believer about the situation of sustenance post-Ramadhan Kareem. This is where Tawakkul comes in to play that we place our trust in Allah Ta’ala and rely on Him for sustenance post-Ramadhan Kareem too. And from the Holy Quraan we learn that forgiveness (Maghfirah – مغفرت) – see Verses below – and sustenance are closely related i.e. one attracts the other. And one of the benefits of Ramadhan Kareem is that the believers would have been forgiven by the end of Ramadhan Kareem at the very least, Insha Allah Ta’ala. Therefore, this would attract sustenance post-Ramadhan Kareem but the believer should employ Tawakkul in this regard.

The link between sustenance (Rizq) and At-Tawakkul is evident from the Verses below.

Allah Ta’ala says “Those who are patient and put their trust (only) in their Lord (Allah Ta’ala). And so many a moving (living) creature carries not its own provision! Allah provides for it and for you. And He is the All-Hearer, the All-Knower.” (Part 21, 29, Verse 59-60, Al-Ankaboot)

The link between forgiveness and sustenance is evident from the Verses below.

Allah Ta’ala says “So those who believe and do righteous good deeds, for them is forgiveness and generous provision.” (Part 17, 22, Verse 50, Al-Hajj)

Allah Ta’ala says “Such (good people) are innocent of (every) bad statement which they say; for them is forgiveness, and generous provision.” (Part 18, 24, Verse 26, An-Noor)

Allah Ta’ala says “And those who believed and emigrated and strove hard in the Cause of Allah (Al-Jihad), as well as those who gave (them) asylum and aid – these are the believers in truth, for them is forgiveness and a generous provision.” (Part 10, 8, Verse 74, Al-Anfaal)

Chain of Maqaam Related to the Maqaam of At-Tawakkul

The Maqaam of At-Tawakkul is directly linked to the Maqaam of As-Sabr but is the next level up in the hierarchy of this chain of Maqaams. One point to note here is the higher Maqaam can only be traversed and reached if the lower Maqaam has been mastered and traversed.

The hierarchy of this chain of Maqaam goes like this:  Maqaam of As-Sabr [the foundational Maqaam] à Maqaam of At-Tawakkul (Total Reliance on Allah Ta’ala) à Maqaam of At-Tasleem – تسليم (To Fully Submit to the Will of Allah Ta’ala)à Maqaam of At-Tafweedh – تفويض (To Fully Entrust all affairs to Allah Ta’ala) à Maqaam of Ar-Raza – الرضا (To be Totally Happy in Any Situation Allah Ta’ala puts you – favourable or unfavourable).

The hierarchy between As-Sabr and At-Tawakkul is evident from the Verse below as As-Sabr is followed by At-Tawakkul.

Allah Ta’ala says “Those who are patient and put their trust (only) in their Lord (Allah Ta’ala).” (Part 21, 29, Verse 59, Al-Ankaboot)

The details of this hierarchy is that if a person does not master the Maqaam of As-Sabr (Patience/Steadfastness) then that person cannot reach the Maqaam of At-Tawakkul (Total Reliance on Allah Ta’ala) and if the Maqaam of At-Tawakkul is not perfected then the person cannot reach the Maqaam of At-Tasleem (To Fully Submit to the Will of Allah Ta’ala) and if the Maqaam of At-Tasleem is not perfected then the person cannot reach the Maqaam of At-Tafweedh (To Fully Entrust all affairs to Allah Ta’ala) and if the Maqaam of At-Tafweedh is not perfected then the person cannot reach the Maqaam of Ar-Raza (To be Totally Happy in Any Situation Allah Ta’ala puts you – favourable or unfavourable).

Another hierarchy that is mentioned is that the chain of Maqaam goes like this: Maqaam of At-Taubah à Maqaam of Inabat Ilalah (انابت الي الله) à Maqaam of Az-Zuhd – الزهد (To Live a Simple Life) à Maqaam of At-Tawakkul.

Hadeeth of Hazrat Ibn Abbas (Allah be pleased with him) related to the Components of Tawakkul

The Hadeeth below is a very important, beautiful and far reaching Hadeeth in which the Holy Prophet Muhammad (Peace Be Upon Him) has mentioned all the key components of At-Tawakkul and the underlying qualities associated with it in this Hadeeth.

Hazrat Abul Abbas Abdullah Ibn Abbas (Allah be pleased with them both) narrates: “that one day I was behind the Messenger of Allah (Peace Be Upon Him) and he said: “O young man, I shall teach you some words [of advice]: Be mindful of Allah, and Allah will protect you. Be mindful of Allah, and you find Him in front of you. If you ask, ask of Allah; if you seek help, seek help of Allah. Know that if the Ummah (nation, group, etc) were to gather together to benefit you with anything, it would benefit you only with something that Allah had already prescribed for you, and that if they gather together to harm you with anything, they would harm you only with something Allah had already prescribed for you. The pens have been lifted and the pages have dried [i.e. what has been written and decreed cannot be altered].” (At-Tirmizi)

In other narrations of this Hadeeth recorded in other books of Ahadeeth it also states: “Be mindful of Allah, you will find Him before you. Get to know Allah in prosperity and He will know you in adversity. Know that what has passed you by was not going to befall you and that what was has befallen you was not going to pass you by. And know that help comes with patience, relief with affliction, and ease with hardship.”  

This Hadeeth in a nutshell covers the entire reflection, all the various points, etc that are discussed here. This Hadeeth is also regarded from the ‘Jawami-ul-Kalim’. In the Hadeeth the Holy Prophet Muhammad (Peace Be Upon Him) is giving sincere advice and counsel to his cousin Hazrat Ibn Abbas (Allah be pleased with them both), who was a young man at the time to prepare and train him for the life ahead. How beautiful and far reaching was the advice given to this noble young man. The Holy Prophet Muhammad (Peace Be Upon Him) had his future Ummah in his mind too as the advice are so relevant today too. The points mentioned in the Hadeeth are:

• “Be mindful of Allah” means to observe the limits of Allah Ta’ala. That is to perform the obligations, avoid the prohibitions, utilise the bounties and favours of Allah Ta’ala in His obedience and protect the virtual boundaries of Islam. The outcome of this observance will be that you will find Allah Ta’ala with you through His divine Help and Assistance, etc everywhere you go.
• To ask only from Allah Ta’ala – whatever you need in terms of the taufeeq to practice Deen or worldly needs/matters.
• To seek help only from Allah Ta’ala – whatever help you require in terms of the taufeeq in practicing Deen or any worldly needs/matters.
• Acknowledge the fact that anything good or bad facing you personally, your family or the Muslim Ummah is from Allah Ta’ala only, as no other entity has any ability to harm or benefit you when His permission is not there. A great lesson in terms of practical steps the Muslim Ummah can take for the current calamities facing the Muslims where the blood of a Muslim/Muslim is boiling and the eyes are shedding tears.
• To acknowledge Allah Ta’ala through obedience and avoiding disobedience in times of prosperity, good health, youth, etc and the Merciful Creator will remember and send His Divine Help at times of adversity, sickness, old age, etc. Another great lesson in terms of practical steps the Muslim Ummah can take to avoid future calamities that might come their way. Allah Ta’ala protect the entire Muslim Ummah!
• There is a pointer in the Hadeeth that alludes that when a person protects his/her youth when they are full of strength, courage and vigour through total obedience then Allah Ta’ala will protect him/her in their old age when they lack the strength and courage.
• To remain patient and steadfast as that is coupled with the Help and Mercy of Allah Ta’ala. Through patience the Divine Help of Allah Ta’ala will be invoked.
• To remind yourself that there will surely be relief and light at the end of the tunnel if patience is demonstrated after every affliction. It is a test from Allah Ta’ala. Affliction is coupled with relief.
• To remind yourself that there will surely be ease and prosperity if patience is demonstrated after every hardship. It is a test from Allah Ta’ala. Hardship is coupled with ease and prosperity.

Sheikh-ul-Islam Hafiz Imam An-Nawawi (Allah shower His mercy on him) has also mentioned this Hadeeth in his masterpiece ‘Al-Arba’een’ (Unique collection of 42 Ahadeeth). The significance of the Ahadeeth in this compilation in general has been briefly mentioned in the ‘Reflection on Sincere Well-Wishing to ALL (An-Naseehah)’.

It is worth mentioning here that it should be clear by now that to fully master one noble character or gain control on one of the ills of the Nafs requires considerable effort and in the process each character or control you gain on the ill of the Nafs the Salik/Salikah develop numerous qualities and it strengthens the other 4 branches of Deen. That is why Tazkiyah is regarded as the essence and core of the Deen as it permeates every branch of Islam and it creates energy and aliveness in all the remaining branches of Deen. Allahu Akbar!  

Four Beautiful and Enduring ‘Divine Promises’ to Invoke ‘Divine Help and Assistance’ to Strengthen Taqwa and progress towards Abdiyyat

From the reflections covered thus far we learn our Creator, our Rabb is giving four Divine Promises to anyone who wants to take advantage and is sincere in gaining guidance, achieving Taqwa and to eventually reach the goal of Abdiyyat that He will help them all the way through to reaching this goal. And He never fails in fulfilling His promises, as the Holy Quraan says: “Verily, Allah never breaks His Promise.” (Part 3, 3, Verse 9, Al-Imran)

It is guaranteed that by sincerely invoking the below Divine Promises the Salik/Salikah will be given the Divine Help required to practice the Deen – both the obligations and prohibitions. Insha Allah Ta’ala!

The first Divine Promise is the acceptance of Duas every time the servant asks from his/her Creator, as stated in the Verse below.

Allah Ta’ala says “And your Lord said: “Invoke Me, I will respond to your (invocation). Verily, those who scorn My worship [i.e. do not invoke Me, believe in Me and worship Me] they will surely enter Hell in humiliation!” (Part 24, 40, Verse 60, Ghafir)

Therefore, the servant needs to constantly ask his/her Creator for Divine Help in particular to practice Deen. All the duas are accepted by Allah Ta’ala. However, the duas the servants ask in regards to worldly affairs are sometimes given in kind and sometimes in various other forms based on the wisdom of Allah Ta’ala. But the duas of the servant to invoke the Divine Help to practice Deen will certainly be accepted and given in kind, as there is only benefit for the servant in practicing Deen and staying away from sins, prohibitions and ills of the Nafs, etc.

Asking Divine Help is something we are reminded of daily in every Rakat of our Salah when we recite the Verse in Surah Al-Fatiha وَ اِيَّاكَ نَسْتَعِيْنَ – ‘and You (alone) we ask for help (for each and everything)’. And then in the following verse, we are also instructed and guided what to ask for i.e. اِهْدِنَا الصّرَاطَ المُسْتَقِيْمَ (O Allah! ‘Guide us to the Straight Way’). We learn from this the importance of supplication. Therefore, when we recite Surah Al-Fatiha we should try to think of this meaning and context. It will be also help in creating concentration in one’s Salah. And we need to make a habit that we are asking Allah Ta’ala for each and every need of ours outside Salah in particular the taufeeq and guidance to practice Deen.

A practical and good method is to supplicate using the book ‘Munajat-e-Maqbool’ by Hazrat Hakeem-ul-Ummah Moulana Ashraf Ali Thanwi (R.A), as it consists of duas from the Holy Quraan and Sunnah. Dua is the essence of worship as it encompasses every component of worship beautifully. There are other dua books that can also be read e.g. Al-Hizb Al-A’zam, etc.

The second Divine Promise is of providing a way out of every difficulty and that also includes the issue of committing sin and falling foul of breaking the covenant of Taubah Nasooh. The condition to invoke this Divine Promise is to sincerely fear Him and seek His help. Once a person fulfils these conditions then regardless of how difficult situation a person is in and the person thinks he/she will get tangled in sin, Allah Ta’ala’s direct help will come and safeguard him. The story of Sayyidina Hazrat Yusuf (Peace Be Upon Him) is mentioned in the Holy Quraan where the wife of the ruler tried to seduce Sayyidina Hazrat Yusuf (Peace Be Upon Him) and all the apparent environment seemed there would be no way out. But Sayyidina Hazrat Yusuf (Peace Be Upon Him) was sincere and feared Allah Ta’ala and as a result Allah Ta’ala protected him from this calamity. 

Allah Ta’ala says “And whosoever fears Allah and keeps his duty to Him, He will make a way for him to get out (from every difficulty).” (Part 28, 65, Verse 2, At-Talaq)

The narration of Hazrat Ibn Abbas (Allah be pleased with them both) also further explains and strengthens this promise where the Messenger of Allah (Peace Be Upon Him) said: “When a person seeks forgiveness constantly, Allah Ta’ala provides him a way out from every difficulty, relieves him from every anxiety, and provides sustenance to him from avenues he never expected.” (Abu Dawud)

Allah Ta’ala says “The mosques of Allah Ta’ala shall be maintained only by those who believe in Allah and the Last Day; perform As-Salah (Iqamat-as-Salah), and give Zakah and fear none but Allah. It is they who are on true guidance.” (Part 10, 9, Verse 18, At-Taubah)

The above Verse mentions that one of the benefits of having fear of Allah Ta’ala and subsequently performing good deeds will result in gaining more guidance.

The third Divine Promise is of providing guidance (Al-Hidayah) every step of the way in all matters – Worldly and Deeni – that the Salik/Salikah experiences when one is treading this Path of Tazkiyah sincerely. The Salik/Salikah will experience Divine Guidance and Divine Training (Tarbiyah) guiding them towards the straight path in every action like countless others who have tread this noble path, experienced this Divine Tarbiyah and reached their destination. The Rabb and Guider (Al-Hadi) will not only open one path but numerous paths. This Divine Guidance encompasses both worldly and Deeni aspects. For example, the Salik/Salikah will experience someone guiding them on their Deeni matters on things that seem beyond their intellectual scope or providing correct guidance on what course a person should take for any worldly affairs.

Allah Ta’ala says “As for those who strive hard in Us (Our Cause), we will surely guide them to Our paths. And verily, Allah is with the Muhsinoon (good-doers).” (Part 21, 29, Verse 69, Al-Ankaboot)

The fourth Divine Promise is the promise of increasing the bounties and favours – Deeni and worldly – due to the servant being grateful to his/her Creator on the blessings He is showering them, as stated in the Verse below.

Allah Ta’ala says “And (remember) when your Lord proclaimed: “If you give thanks (by accepting Faith and worshipping none but Allah, etc), I will give you more (of My blessings); but if you are thankless (i.e. disbelievers, disobedient, ungrateful, etc), verily, My punishment is indeed severe.”” (Part 13, 14, Verse 7, Ibraheem)

The above Verse is clear in stating that Allah Ta’ala gives and rewards more to those who are thankful i.e. displaying appreciation in the form of giving more in return. This can be done by saying اَلْحَمْدُ لِلّه – ‘Alhamdulillah’ at the completion of every act of worship and by utilising all His bounties and favours in His obedience.

A conclude (Tatimmah – تتِمہ) to gratitude is to say اَسْتَغْفِرُاللهَ – ‘Astaghfirullah’ at the completion of every act of worship that we were unable to fulfil the right of the act of worship due to our weakness. Who can fulfil the rights of the act of worship?

This beautiful combination of ‘praise’ (Hamd) and seeking forgiveness (Istighfar) was instructed to the Holy Prophet Muhammad (Peace Be Upon Him) as we learn from the Verses in Surah An-Nasr when Islam reached its pinnacle and people were embracing Islam in huge numbers from all parts of Arabia.

Allah Ta’ala says “So glorify the Praises of your Lord, and ask His forgiveness. Verily, He is the One Who accepts the repentance and Who forgives.” (Part 30, 110, Verse 3, An-Nasr)

This combination is also a practice of the Salaf-Saliheen and is an advice imparted by the Mashaikh to their disciples and followers.

Tawakkul & Its Relation with Calamities Befalling the Muslim Ummah

The three components and conditions mentioned by Hujjut-ul-Islam Imam Gazali (R.A) regarding Tawakkul can be applied in helping to cope with the calamities and sufferings befalling the Muslim Ummah and guiding them towards the right course of action. This approach is three fold:

1. Ma’rifah of Tawakkul (Recognition) –This component can be applied by all the Muslim Ummah regardless of whether they are directly impacted by a calamity or not that they acknowledge the fact that whatever happens in this universe – favourable or unfavourable – is from Allah Ta’ala. Also, to acknowledge and remind themselves that their Creator is All-Powerful and can change any situation regardless its severity and gravity or the heart of any oppressor with the ‘flick of a button’ i.e. easily.
2. Haal-e-Tawakkul (State of the Mind and Heart) – This component can be applied by all the Muslim Ummah regardless of whether they are directly impacted by a calamity or not that they entrust all their affairs only to Allah Ta’ala and no one else. Their only point of call is towards Allah Ta’ala.
3. Aa’maal (Action) – This component can be applied by all the Muslim Ummah in two ways:
   1. Turning to Allah Ta’ala -: Every Muslim – young or old, male or female – and both individually and collectively they should turn to Allah Ta’ala and seek forgiveness (Istighfar), sincerely repent from their sins (At-Taubah An-Nasooh), strengthen their connections with Allah Ta’ala and profusely cry for Divine Help and the uplifting of the calamities and oppressions on the Muslim Ummah.
   2. Acting Locally but Thinking Globally -: Every Muslim can actively be involved in any campaign that can help stop the oppression and highlight the plight of the Muslims. This can be done through boycotting of companies that support oppression on Muslims, writing letters to people in power, lobbying government officials in the corridors of power, sending financial and moral support to the oppressed Muslims wherever they are in the world, supporting those organisations or people who are actively involved in the support of the oppressed Muslims, creating awareness of various kinds amongst Muslims and non-Muslims of the oppression, etc.

Practical Steps to Achieve Tawakkul (Total Reliance on Allah Ta’ala) in our Daily Life

1. Covenant and Intent and to Gain the Ma’rifah that Allah Ta’ala is All-Powerful – First and foremost everyone one of us needs to make a covenant with Allah Ta’ala that throughout the day and everyday post-Ramadhan Kareem I will be constantly checking in with my Creator to seek His Divine Help to aid me in my sincere struggle to practice the Deen. Practicing the Deen involves avoiding the sins, prohibitions and ills of the Nafs. It also, covers performing the obligations, good deeds and internalising the noble characters of the heart. Therefore, I will place my total reliance and trust in Allah Ta’ala and I have full faith that I will succeed in the practice of Deen as mentioned above despite the temptations, the natural lowly desires in myself and the interventions of Shaitan. To work towards this goal one of the key thinking a person should apply is to start mentally registering in their mind and acknowledging the great attributes and the Al-Powerful nature of Allah Ta’ala [i.e. the Ma’rifah component of Tawakkul]. This is the first step in progressing towards attaining Tawakkul.
2. Suhbat-e-Sadiq – To sit with intent and focus in the company of those people whose every action and day and night are a manifestation of Tawakkul (Total Reliance on Allah Ta’ala). By sitting with them with a view to learn this central and noble character and apply into ones’ life will result in profound changes in the heart, in developing this noble character and as a result acquiring the strength and courage to practice the complete Deen. Suhbat-Sadiq (Company of the Sincere Practioners) is the primary source to attain Tawakkul (Total Reliance on Allah Ta’ala).

A substitute when the company of such a God-fearing person is not available or practical is by reading the books of such God-fearing people (alive or dead). One such God-fearing person; someone with intricate God-given knowledge in this Science of Tazkiyah; whose every word and sentence in the close to a thousand books is full of light is none other than Mujaddid-ul-Millah Hakeem-ul-Ummah Hazrat Moulana Ashraf Ali Thanwi (R.A). I strongly recommend reading any books of this great Sheikh (R.A) which are in Urdu and many of their translations are available in English and making it a habit to read a part daily. Some books are ‘Khulasah Qasd as-Sabeel; Taleem-ud-Deen; Hayat-ul-Muslimeen; Mawa’iz (series of lectures published in many volumes); Malfoozat (words of wisdom published in many volumes) – one such work is called ‘Al-Ifadhaat Al-Yawmiyyah’; etc. The reader will experience a considerable increase in his/her Islamic knowledge, depth of understanding and notice a difference in their life through the practice. Insha Allah Ta’ala.

Another God-fearing person [and Alhamdulillah alive and I pray for long life, afiyah and ability we get to benefit] is my respected teacher and Murabby Shaikh-ul-Islam Hazrat Sheikh Mufti Muhammad Taqi Usmani (D.B). Many works of Hazrat Sheikh-ul-Islam (D.B) have been translated and rendered into English. One such work worth reading is the ‘Islahi Khutubat’ (a series of lectures that have been transcribed and published in many volumes).

1. My beloved Sheikh Hazratji Moulana Masih-Ullah Khan Jalalabadi (R.A) states in Shariah & Tasawwuf that one method to achieve Tawakkul is to remind oneself of the favours, promises and successes that the person has acquired for worldly or Deeni purposes and use that as a catalyst for placing the trust and total reliance on Allah Ta’ala for current and future practice of Deen and worldly needs.
2. Review each Reflection and Apply to one’s life – Make a plan to systematically read the entire ‘Series of Reflections’ again to absorb and digest the knowledge so it is present in the mind and can be easily applied when the situation or time arises. Make a habit to read at least a couple of pages every day. Also, apply the practical steps detailed in the individual ‘Reflections’. The end result will be that Taqwa and the other noble characters will be maintained and further strengthened to bring the believer ever closer to gaining his/her primary goal of creation i.e. to observer Total Servitude to the Creator [i.e. Abdiyyat] day and night. Insha Allah Ta’ala! Also, make a habit of reading the duas that have been provided with a number of ‘reflections’. Keep a copy of these duas handy with you or on your phone.
3. Employ and invoke the ‘4 Divine Promises’ detailed above that will protect you from sins and prohibitions and give you the taufeeq to full the obligations. Insha Allah Ta’ala!
4. Continue to practice and apply the pre-requisites of Taqwa and the building block for مجاهده نفس to further strengthen and gain a solid base to gain control on the Nafs. They are:
   1. To really cut down the talk to the basic and necessary level at the start of this journey. The balanced advice is to only speak when it is beneficial for you in terms of worldly affairs or the Hereafter i.e. controlling the tongue and limiting the talk. Other wise to remain silent, as that is the wisdom given to us by the Holy Prophet Muhammad (Peace Be upon Him). There is a remedy in this for many of the vices related to the tongue. This includes other modern forms of communication that are prevalent nowadays in the form of social media, texting, etc.
   2. To avoid unnecessary gatherings or social meets with others i.e. ‘اختلاط مع الانام’. This also includes other modern forms of interactions that are prevalent nowadays in the form of social media, texting, etc.
   3. To eat only that much that is required to maintain good health. Therefore, excess eating and munching all the time needs to be tackled. A human stomach is small and it only requires a small amount to fulfil its basic need and gain the necessary strength. One should stop eating when the heart desires more but the stomach is full.
   4. To sleep only that much that is required to maintain good health. Therefore, excess sleep needs to be tackled.
5. Have a checklist to see how much control has been gained on the below senses and limbs. Make a note how many times you trip over so over time you can see the reduction and the control you will gain on these senses, limbs and organs.
   1. Mind – i.e. ignorance, prejudice, pride, arrogance, etc
   2. Tongue – i.e. useless talk or texting/social media, lying, backbiting, slander, hurting someone’s feelings, arguing, vulgar language, false or insincere praises, etc. Key is to think before you speak anything and especially about someone not present.
   3. Eyes – i.e. evil glances, looking for peoples faults, prying in peoples affairs, watching movies
   4. Ears – i.e. listening to music, backbiting, other people’s private talk, etc
   5. Private parts – i.e. sexual organs from prohibitions
   6. Heart – i.e. malice, hatred, jealousy, pride, arrogance, etc

Abstaining from sins is more important than doing more optional good acts. Obligatory acts need to be done in all cases whether one is involved in sin or not.

 

1. To have a structure to the day is highly effective and instrumental in having a productive day and avoiding time wasted in useless talks or being idle. To achieve this create a timetable of one’s daily routine [Nizam-ul-Awqaat] and pen in the times when one will complete the daily practices (Mamools – معمولات) that have been suggested in the ‘Series of Reflections’ and also the reading that is required to enlighten the heart and mind and provide the necessary knowledge required to practice the Deen correctly and according to the method shown to us by the Holy Prophet Muhammad (Peace Be Upon Him). The daily practices that are required are:
   1. Tilawah – Recite the Holy Quraan with correct pronunciation as much as you can daily with punctuality. Those who have memorised the whole Quraan i.e. Huffaz (حفاظ) should try to recite a minimum of ½ Parah and the non-Huffaz can at least recite ¼ Parah. The least minimum if you cannot read more should be one Ruku or a page of the Holy Quraan. However, no day should pass by without sitting down with the Holy Quraan and looking at it and reciting a few Verses if things are very hectic.
   2. Daily recite the ‘99 Beautiful Names of Allah Ta’ala’. It is most effective to pray in the morning after Fajar, as the heart is calm and receptive to the light that it attracts and shines on the heart. The similar is true of these other practices.
   3. To recite سُبْحَانَ اللِه وَبِحَمْدِهِ سُبْحَانَ اللهِ الْعَظِيْمِ 11, 33 or 100 times daily with the intent to gain the Love of Allah Ta’ala. The words of wisdom from the wisest human, our beloved Holy Prophet Muhammad (Peace Be Upon Him) in regards to optional acts is to do that much that one will be able to maintain throughout his/her lifetime. There is also a saying of the Sufiyah that states the importance of performing acts however small in quantity but on a permanent basis:

الْاِسْتِقَامَةُ فَوْقَ الْكَرَامَةِ

‘Steadfastness on Deen is far superior to the miracle’

(that transpires at the hand of a saint or Godly person through His doing)

 

1. To reciteسُبْحَانَ اللهِ وَالْحَمْدُ ِللِه وَلَا اِلٰهَ إِلّاَ اللهُ وَاللهُ اَكْبَرُ 11, 33 or 100 times daily with the intent to gain the Love of Allah Ta’ala.
2. To recite لَاْ حَوْلَ وَ لَاْ قُوَّةَ اِلّاْ بِا اللهِ العَلِيّ العَظِيْمِ 11, 33 or 100 times daily with the intent to gain the strength to refrain from sins and to perform good deeds.
3. To recite اَسْتَغْفِرُاللهَ رَبّي مِنْ كُلّ ذَنبٍ وَّ اَتُوْبُ اِلَيْهِ orاسْتَغْفِرُاللهَ الَّذِيْ لآ إِلٰهَ اِلّٰا هُوَ الحَيُّ القَيُّومَ وَ اَتُوْبُ اِلَيْهِ  11, 33 or 100 times daily with full conviction of seeking forgiveness and reconnecting with Allah Ta’ala. The appendix on ‘Duas from Sunnah on Sincere Repentance (At-Taubah An-Nasooh)’ has additional forms of Istighfar. Therefore, a person can vary the Istighfar recited.
4. To recite اَللّٰهُمَّ صَلِّ وَ سَلَّمْ عَلٰي مُحَمَّدٍ   or صَلَّي اللهُ عَلٰي مُحَمَّدٍ وَ سَلَّمَ عَلَيْهِ  11, 33, 100, 300, 500, 1000 times daily or more than this – – there is no maximum limit to it – with the intent to gain the Love of the Holy Prophet Muhammad (Peace Be Upon Him). The appendix on ‘Durood and Salam on the Beloved of Allah Ta’ala-Holy Prophet Muhammad (Peace Be Upon Him)’ has additional forms of Durood and Salaam. Therefore, a person can vary the Durood and Salaam recited.
5. To recite   اَللّٰهُمَّ صَلِّ عَلٰي سَيِّدِنَا وَ مَوْلَانَا مُحَمَّدِ نِ النّبيّ الاُمِّيِّ وَ عَلٰي اٰلِهِ  وَ صَحْبِهِ وَ سَلِّمْ تَسْلِيْمًا80 times on Friday after Asar with the intent to gain the Love of the Holy Prophet Muhammad (Peace Be Upon Him).
6. Recite ‘Tasbeeh Fatimi’ (تسبيح فاطمي) after the congregation of the Fajar and Asar Salah with concentration.
7. Keep reciting the various names of Allah Ta’ala in all postures – sitting, standing, lying, etc and in all places except the ‘Rest Room’.
8. Reflection (Fikr – فكر) and Pondering (Tafakkur – تفكر) on the Creation of Allah Ta’ala (Fikr-Katheer –فكر كثير) and the Verses of the Holy Quraan.
9. Gratitude at Night – At night before you go to sleep take account (Muhasabah) for few minutes of your day and all the blessings Allah Ta’ala has showered you with – both Deeni blessings i.e. taufeeq to practice, knowledge, etc and worldly i.e. shelter, food, air to breathe, clean water, children, health, wealth, etc – and say الحمد لّٰله on them. And at least say the below praise three times.

اللّٰهُمَّ لَكَ الحَمْدُ حَمْدًا دَائِمًامَعَ دَوَامِكَ  وَ لَكَ الحَمْدُ حَمْدًاخَالِدًا مَعَ خُلُوْدِكَ وَ لَكَ  الحَمْدُ حَمْدًالَا مُنْتَهيٰ لَهُ دُوْنَ مَشِيَّتِكَ وَ لَكَ الحَمْدُ حَمْدًا لَا يُرِيْدُ قَآئلُهُ اِلّاَ رِضَاكَ  اَللّٰهُمَّ لَكَ الحَمْدُ حَمْدًاعِنْدَ كُلِّ طَرْفَةِ عَيْنٍ وَّ تَنَفُّسِ كُلِّ نَفْسٍ وَ سُبْحَانَ اللهِ وَبِحَمْدِهِ عَدَدَ خَلْقِهِ وَ رِضَا نَفْسِهِ وَزِنَةَ عَرْشِهِ وَ مِدَادَ كَلِمَاتِهِ

Initially it might be useful to have a checklist that one ticks off the tasks that are completed for the day. This will help the person to stay focused and can see what tasks are completed and what are outstanding.

 

1. Also read the below Sunnah Dua before sleeping

اَللّٰهُمَّ اَسْلَمْتُ نَفْسِيْ اِلَيْكَ وَ وَجَّهْتُ وَجْهِيْ اِلَيْكَ وَ فَوَّضْتُ اَمْرِيْ اِلَيْكَ وَ اَلْجَأْتُ

ظَهْرِيْ اِلَيْكَ رَغْبَةً وَ رَهبَةً اِلَيْكَ لاَ مَلْجَأْ ولاَ مَنْجٰي مِنْكَ اِلَّا اِلَيْكَ آمَنْتُ بِكِتَابِكَ الَّذِيْ اَنْزَلْتَ وَ نَبِيِّكَ الَّذِيْ اَرْسَلْتَ

 

1. Make a habit to learn and to read the ‘Masnoon Duas’ at the appropriate time for the various acts – waking up, entering/leaving the bathroom, ablution, dressing, eating, sleeping, etc that are for various acts during the day and night. The Duas are well documented and the books are readily available.
2. To make it a habit to read the following Masnoon duas when leaving the home.
   1. This dua is mentioned in the Hadeeth narrated by Hazrat Anas (Allah be pleased with him) – below.

بِسْمِ اللهِ تَوَكَّلْتُ عَلَي اللهِ و لَا حَوْلَ وَلَا قُوَّةَ اِلّاَ بِاللهِ

Hazrat Anas (Allah be pleased with him) narrates that the Messenger of Allah (Peace Be Upon Him) said: “When a person leaves his house and says the following: “In the name of Allah. I place my trust in Allah. There is no power and might except with Allah.” Then it is said to him: “You have been guided. Your needs have been fulfilled. You have been protected.” And Satan distances himself from him.” (Abu Dawood, At-Tirmizi, An-Nasa’ee)

1. This dua is mentioned in the Hadeeth narrated by Hazrat Ummul Mumineen Umme Salamah (Allah be pleased with her) as quoted above.

بِسْمِ اللهِ تَوَكَّلْتُ عَلٰي اللهِ اَللّٰهُمَّ اِنِّيْ اَعُوْذُ بِكَ اَنْ اُضِلَّ أَوْ أَضَلَّ أَو أَزِلَّ أَوْ أُزَلَّ أَوْ أَظْلِمَ أَوْ أُظْلَمَ أَوْ أَجْهَلَ أَوْ يُجْهَلَ عَلَيَّ

 

1. Daily Reading and Study – A time should be allocated daily to study Islamic Knowledge so the necessary knowledge is refreshed and further knowledge is increase in all the 5 branches of the Deen. Ilm (knowledge) is a key stepping stone to Ma’rifah of Allah Ta’ala and to the practice of Deen. Therefore, it should be part of your daily religious staple diet.
   1. Bahishti Zewar (Heavenly Ornaments) by Mujaddid-ul-Millah Hakeem-ul-Ummah Hazrat Moulana Ashraf Ali Thanwi (R.A) – this invaluable book should be used as the base to study the Fiqh and Mas’ail (مسائل) related to the daily obligations
   2. Seerah of the Holy Prophet Muhammad (Peace Be Upon Him) – In Urdu I would recommend to start with ‘Seerat Khatim-ul-Ambiya’ by Hazrat Aqdas Mufti Azam Pakistan, Mufassir-ul-Quraan, Hazrat Mufti Muhammad Shafi Usmani (R.A) and ‘Rahmat-e-Alam’ by Hazrat Allamah Sayyid Sulaiman Nadwi (R.A) and then progress from there.
   3. Sunnah of the Holy Prophet Muhammad (Peace Be upon Him) – This can be achieved by studying ‘Uswai Rasool-e-Akram (Peace Be Upon Him)’ by Arif Billah Hazrat Dr Abdul Hayy (R.A).
   4. ‘Masnoon Duas’ – A highly useful book to use is ‘Pur Noor Dua’ee’ by my respected teacher and Murabby Shaikh-ul-Islam Hazrat Sheikh Mufti Muhammad Taqi Usmani (D.B). The English translation is called ‘Radiant Prayers’.
   5. Tazkiyah – to study ‘Islahi Khutubat’ (published in many volumes) by my respected teacher and Murabby Shaikh-ul-Islam Hazrat Sheikh Mufti Muhammad Taqi Usmani (D.B).

Once the above reading has been completed then one can study other useful books systematically under the guidance of a scholar in the Science of Tazkiyah, Murabby, and Sheikh.

1. Spending in the Path & Causes of Allah Ta’ala – We should make a habit that we give generously or whatever we can in good causes to help the poor and needy, building Masjid and Islamic educational institutions, charitable causes, etc. I heard from my respected teacher and Murabby Shaikh-ul-Islam Hazrat Sheikh Mufti Muhammad Taqi Usmani (D.B) that his respected father Hazrat Aqdas Mufti Azam Pakistan, Mufassir-ul-Quraan, Hazrat Mufti Muhammad Shafi Usmani (R.A) had a habit of giving away 10% of any income he would have received without any effort i.e. through gifts, etc and 5% of the earnings that he had to make an effort to earn i.e. through work, writing books, etc. This is a good target to work towards. Initially a person can start with ½ % or 1% and then work towards this target. A person can remind him/herself that money and wealth is something that comes and goes and any penny spent in the Path of Allah Ta’ala will yield great benefits in the Hereafter and also give Barakah in the remaining wealth. This is also a useful mechanism to apply Tawakkul.
2. Being sincere in the goal and quest to gain this central noble character of Tawakkul (Total Reliance on Allah Ta’ala) will invoke the Divine Help & Promises that will guide and safeguard the Salik/Salikah as detailed above.
3. Continuously supplicate to Allah Ta’ala to bless you with this central and noble character of Tawakkul and make the practice of Deen easy for you post-Ramadhan Kareem too. Some duas from the Holy Quraan and Sunnah are mentioned in the appendix on the ‘Duas from Quraan and Sunnah on Tawakkul (Total Reliance on Allah)’. Make a habit to read these duas with full concentration and conviction. And make a habit of reading ‘Munajat-e-Maqbool’ by Hazrat Hakeem-ul-Ummah Moulana Ashraf Ali Thanwi (R.A), as it consists of duas from the Holy Quraan and Sunnah. Dua is the essence of worship as it encompasses every component of worship beautifully. There are other dua books that can read e.g. Al-Hizb Al-A’zam, etc.

Story of Hazrat Sheikh Abdul Qadir Jilani (R.A) on Tawakkul (Total Reliance on Allah Ta’ala)

There is a moving story of Hazrat Sheikh Abdul Qadir Jilani (R.A) when he was a child. The Sheikh (R.A) was brought up by his pious mother as the father had passed away. The pious mother to train the child Tawakkul and that sustenance comes only from Allah Ta’ala used to ask the child after returning from the Maktab (مكتب) to pray Salah and ask food from Allah Ta’ala and by the time he had completed it the mother would have left food for him. The child kept thinking it was due to his prayers. One day it so happened that the mother had gone out and the child returned and performed his usual prayers to ask Allah Ta’ala for food and on completion this time also the food was there ready to be consumed. The mother later on came and was all worried that the training she had been giving to the child about Tawakkul that only Allah Ta’ala provides food would now take a hit as she was not there to leave the food out for the child. The mother asked the child have you eaten. The child (Sheikh Abdul Qadir Jilani (R.A)) replied: “Yes. Like usual I performed the Salah and supplicated and the food was waiting for me.” The mother sighed a big relief and realised the child had really reached this noble height of ‘Tawakkul’. She thanked Allah Ta’ala at the whole scenario and that her child was a ‘Wali’ (Friend of Allah Ta’ala) at this minor age. SubhanAllah!

We all know the heights this child went on to reach and who we know as ‘Hazrat Sheikh Abdul Qadir Jilani (R.A)’ the King of Baghdad in the spiritual sense.

There is a great lesson here for parents about training their children from the young age to develop these noble characters and to teach them to avoid the ills of the Nafs. The advices given by Hazrat Luqman Hakeem (Peace Be Upon Him) to his child and mentioned in the Holy Quraan is a great reminder of the importance of Tarbiyah from a very young age.

Sayings of the Pious Predecessors (Salaf Saliheen) on Tawakkul

• Hazrat Hamdoon (R.A) said to place your trust in Allah Ta’ala is Tawakkul.
• Hazrat Bishr Hafi (R.A) says some people claim that they have Tawakkul but their claim is false. If their claim was true that they had Tawakkul then whatever comes their way they would be happy with it [but they don’t seem to display this].
• Hazrat Yahya Ibn Muaz (R.A) said a person is regarded as a Mutawakkil when he/she is happy to make only Allah Ta’ala their Wakeel.
• Someone asked Hazrat Ibn Ata (R.A) what constituted as Tawakkul. He replied: “Despite the fact you are in need of means [i.e. Asbab] and that you are still using those means to fulfil the task at hand but in your heart you still don’t have the full satisfaction in these means like the trust and reliance you have with your Creator, Allah Ta’ala. When a person has this then he/she has attained Tawakkul. Such a beautiful reply.
• Hazrat Abu Moosa Dabeel (R.A) says someone asked Hazrat Ba Yazeed Bustami (R.A) what Tawakkul was. Hazrat Ba Yazeed Bustami (R.A) said: “O Abu Moosa Dabeel! What is your view on Tawakkul?” I replied that the Sufiyah say that if there are serpent and wild birds either side of you and your heart is still un-phased then that is Tawakkul [i.e. though the body can react to it but the heart is content]. Hazrat Ba Yazeed Bustami (R.A) replied that is correct. That is Tawakkul.
• Someone asked Hazrat Hatim Asamm (R.A) where he eats from. He recited the Verse below:

Allah Ta’ala says “And to Allah belong the treasures of the heavens and the earth, but the hypocrites comprehend not.” (Part 28, 63, Verse 7, Al-Munafiqoon)

Conclude on Tawakkul

To apply this noble character of ‘Tawakkul (Total Reliance on Allah Ta’ala)’ in the post-Ramadhan Kareem period and throughout the year to help maintain and strengthen all the spirituality (Ruhaniyyat – رُوحانيّت) gained from the acts of worship and Divine Tarbiyah in the blessed month of Ramadhan is the twelfth and the departing lesson we need to take from the ‘Series of Reflections on Ramadhan Kareem’ and to reflect on it. May Allah Ta’ala give me and all of you the taufeeq to practice and reflect. Aameen!

Conclude on ‘Series of Reflections on Ramadhan Mubarak’

Alhamdulillah through the constant showering of spiritual favours and bounties from Allah Ta’ala throughout the very blessed and auspicious month of Ramadhan I have been able to pen-down and complete these ‘Series of Reflections’with the ‘primary theme being the key characters and concepts of ‘Ilm At-Tazkiyah’ (The important Islamic Discipline that teaches us how to Purify the Heart by Reforming our Innate Characters and Gaining Control over our Lowly Desires) that are relevant and key areas of focus in the blessed month of Ramadhan’. They consist of 11 reflections. This is the ‘Divine Training Program’ we had to follow and undertake. These set of reflections are:

• Ramadhan Mubarak Reflections (1) – Total Servitude to the Creator (Abdiyyat)
• Ramadhan Mubarak Reflections (2) – Sincerity in Intention (Ikhlas)
• Ramadhan Mubarak Reflections (3) – Sincere Repentance (At-Taubah An-Nasooh)
• Ramadhan Mubarak Reflections (4) – Beautiful Patience (As-Sabr Al-Jameel)
• Ramadhan Mubarak Reflections (5) – Sincere Well-Wishing to ALL (An-Naseehah)
• Ramadhan Mubarak Reflections (6) – Backbiting (Gheebah)
• Ramadhan Mubarak Reflections (7) – Anger Management (Kazm-ul-Ghaiz)
• Ramadhan Mubarak Reflections (8) – Love of Allah Ta’ala (Hubb-Allah)
• Ramadhan Mubarak Reflections (9) – Love of the Holy Prophet Muhammad (Peace Be Upon Him) – (Hubb An-Nabi)
• Ramadhan Mubarak Reflections (10) – Bountiful Gratitude (Ash-Shukr Al-Jazeel)
• Ramadhan Mubarak Reflections (11) – Taqwa (Consciousness of the presence of Allah Ta’ala and fear of Him)

These are the real good characters which Allah Ta’ala is asking us to establish and strengthen, and He Himself is offering to assist and ease the process by having already equipped us for the task and has laid down all the structures in place that go towards achieving this goal. Was there anyone to take advantage of this blessed offer? Our task was to humbly grab the opportunity with both hands and move forward step by step concentrating on removing the elements of bad characters and developing those characters that are regarded as noble and good characters. Thus with the special Taufeeq and blessings of Allah Ta’ala in this month, I hope and I am certain we all gained spiritual energy, strength and courage based on our capacity, sincerity and effort. I hope these reflections provided some insight into the greatness of this auspicious and blessed month.

It will be apparent to the reader by reading the ‘Series of Reflections on Ramadhan Mubarak’ that the Sunnat-Allah [Divine Method] of Divine Training (Tarbiyah) is a gradual and progressive one. Likewise, the approach a true Muhaqqiq and an expert in this field of Tazkiyah will employ a gradual and progressive system to develop and internalise the noble characters of the heart and to remove the ills of the Nafs. By systematically following and practicing the practical steps mentioned in the ‘Series of Reflections’ for each individual reflection and by applying them in the order discussed it is hoped it will take the Salik/Salikah a long way towards achieving this noble goal.

To harness the energy, maintain and further progress the spirituality (Ruhaniyyat) I have penned-down a 12^th reflection titled ‘POST-Ramadhan Mubarak Reflections (12) – Total Reliance on Allah Ta’ala (Tawakkul)’. This reflection details the steps the Salik/Salikah can undertake to keep this momentum going so that the Taqwa gained in the blessed month is maintained and further strengthened and the other noble characters that are directly relevant to the purpose of human life i.e. Abdiyyat can also be further strengthened. This reflection provides guidance on some methods and rule of thumbs that can be easily implemented into one’s daily routine to utilise this energy, power to control, enlightenment, and many other benefits gained from this blessed month due to Divine Intervention and harness it to maintain this spirituality post-Ramadhan Mubarak. Insha Allah Ta’ala! The ‘plan forward’ is encapsulated under the noble character of the heart that is known as ‘Tawakkul’. This seemed to be most appropriate character and concept that could encapsulate the guidance required to move and march the person forward. 

Whilst writing this post-Ramadhan Mubarak reflection I can already feel that the auspicious month has ended as both the physical and spiritual strength, the courage, the Divine Intellectual favours I was experiencing during the blessed month in terms of the writing I was doing has dramatically reduced despite eating and sleeping less in the blessed month and eating and sleeping a bit more now. My heart wishes it was Ramadhan throughout the year as who would not want to be showered with the Intellectual Divine Bounties and Favours.

I pray to my Loving, Merciful Rabb and Creator to accept this work, make it beneficial for my spirituality and salvation in the Hereafter; for my family, my friends and colleagues, and all the brothers and sisters who have been associated with this or will read this. I pray to Allah Ta’ala that He reward all those who have helped in anyway throughout the writing and distribution of these reflections and make it a means for their salvation in the Hereafter. I pray to Allah Ta’ala that He makes this work a means for the Muslim Ummah to realise the benefits, auspiciousness and message of Ramadhan Mubarak so they can take advantage of all the Divine Training (Tarbiyah) that is in full force in this blessed month. Aameen!

I request all the readers to pray for myself, my parents and family, my Mashaikh, and all the brothers and sisters who helped in any way to materialise or distribute this work.

uhammad Noman Daji

Batley,

U.K

After Asar on Friday 5^th of Shawwal-ul-Mukarram, 1435 Hijri (1^st August 2014)