Feeling Dependent On Allah

Islam - Islam

Written by Masoud Khan

Thursday, 10 November 2011 15:38

You are the best of peoples ever raised up for mankind.....

Every form of creation, by its very nature of being created is dependent for its existence on the fulfillment of its needs. Our Creator and Sustainer is therefore in reality the sole Provider and Endower for all that He has created, whether through direct intervention by Him or by indirect means. In such a setting many of creation, including mankind, are mutually dependent upon each other in a social structure for their existence, being unable to fully subsist without it. Each individual in this social structure exchanges with others what they can contribute in their own unique way to form a functional society, that gradually advances with the growing complexities of their needs. The intricacies of such a complex system, finely balanced and attuned to the concerns of all, must necessarily begin with individuals capable of its realization and sustainability.

Scripture has consequently focused from the very onset on nurturing the individual by seeking to optimize his reliance on His Creator for all his needs, and then selflessly contributing the assured harvest of those fruits in the service of his fellowman. it is this stringent consciousness of the Creator in the form of Islamic Monotheism that imprints upon the mind, Allah as the ultimate source of everything, and spurs a zealous motivation in developing an independent individuality, which provides for freedom in the true sense of the word from anything created. It subsequently also attributes anything gained in this relationship to the credit of the Creator Who entrusts all success to be shared with His servants, resulting in the makeup of an ideal society. Any alternative system besides this only serves to disturb the innately balanced nature of man of simultaneously being both individually independent and, socially dependent and places him in direct conflict with the systematic order of Providence in the exploitation and eventual annihilation of all things created.

We have in the personalities of our Prophet and his companions as laid out for our study and emulation what lies the building blocks for a similar revival of what they established. What follows are only some excerpts of their interactions with each other as influenced by revelation, that when pieced together provides a fuller picture depicting this divinely inspired ideology of an individualistic independency couched within a social setting that resulted in an unparalled civilization as attested to by history.

Some narrations encouraging this individualistic independency in the form of absolute dependency on the Creator and reliance are for example, “If you are wont to ask then ask only from Allah, and if you seek help then seek it only from Allah”, and “The best sustenance a man can consume is one which is own hands have earned”, and “The upper (giving) hand is better than the lower (taking) hand”, and “If you truly placed your sincere trust in Allah you would be provided for like the birds who leave their nest in the early morning hungry and return in the evenings with stomachs full”, and some versus from the Quran mention likewise “And put your trust in Allah, and sufficient is Allah as a Wakeel (Trustee of Disposer of affairs)”, and “...and whosoever puts his trust in Allah, then He will suffice him. Verily, Allah will accomplish his purpose. Indeed Allah has set a measure for all things”.

Other examples counter balancing this individualistic independency with a keen interest in caring for others in a social environment is for example in verses “...and whatever you spend of anything (in Allah’s cause), He will replace it. And He is the Best of Providers”, and “Verily, those who give alms, men and women, and lend Allah a goodly loan, it shall be increased manifold (to their credit), and theirs shall be an honorable good reward”. Similarly in a narration “Charity has never been a cause of decrease in ones wealth”, and in another “Give (from your wealth) and Allah will give you”.

In contrast those who turn away from their Creator take on attributes such as depending on creation for their needs and miserliness as can be seen in some versus “And among mankind is he who worships Allah as it were upon the edge (i.e.in doubt ): If good befalls him, he is content therewith; but if a trial befalls him he turns back on his face (i.e. reverts to disbelief after embracing Islam). He loses both this world and the hereafter. That is the evident loss. He calls besides Allah unto that which can neither harm nor profit him. That is a straying far away. He calls unto him whose harm is nearer to his profit; certainly an evil patron and certainly an evil friend!”.

A final few versus sums up nicely all what has preceded of both parties; “Worship Allah and join none with Him (in worship); and do good to parents, kinsfolk, orphans, the poor, the neighbor who is near of kin, the neighbor who is a stranger, the companion by your side, the wayfarer, and those whom your right hands possess. Verily, Allah does not like such as are proud and boastful. Those who are miserly and enjoin miserliness on other men and hide what Allah has bestowed upon them of His bounties. And We have prepared for the disbelievers a disgraceful torment. And those who spend of their substance to be seen of men, and believe not in Allah and the Last Day, and whoever takes satan as an intimate; then what a dreadful intimate he has!. And what loss have they if they had believed in Allah and in the Last Day, and they spend out of what Allah has given them for sustenance?. And Allah is Ever All-knower of them. Surely, Allah wrongs not even the weight of an atom, but if there is any good done, He doubles it, and gives from Him a great reward”.

We can also see for instance when the Prophet was preparing to undertake the epic migration form Mecca to Medina he refused to accept an offer of a camel to travel on from his closet companion, Abu Bakr, except by way of payment. Here we see both the individual independency of reliance on the Creator by the Messenger and the social generosity exhibited by Abu Bakr in his offer for the common good as exemplified by his Prophet and companion. This emulation was further reflected in Abu Bakr’s refusal to seek the assistance of others nearest to the ground in retrieving his fallen stick for him, choosing instead to dismount from his camel to retrieve it himself. When inquired as to why he didn’t just simply ask them to retrieve it he said “My friend, (meaning the Prophet), advised me never to ask anyone for anything”. He also bequeathed a portion of his personal wealth when he passed away to recompense for the stipend issued to him to his reluctance when he assumed leadership after the Prophet, in order to focus undivided attention to the affairs of state. Umar bin Al-Khattab being among the ones forcefully obliging Abu Bakr to receive a salary commented of his bequeath saying “May Allah have mercy on Abu Bakr, he has left no opportunity for anyone to criticize him for his service”. The Prophet himself said of Abu Bakr’s excellence above other companions “Abu Bakr does not excel above you all by way of numerous good deeds but by a certainty settled in his heart”.

Another example of this excellence after Abu Bakr was Umar bin Khattab who when offered some wealth by the Prophet, refused to accept it, preferring instead those more needy than himself, prompting the Prophet to say “whatever of this wealth comes your way without you asking for it nor being earnestly desirous of, then take it. As for anything besides that, then don’t let yourself chase after it”. Here we learn that not only should one refrain from asking for anything but should even overcome receiving anything with a desirous attachment towards it. Similarly, Umar, after being designated the leader of the muslim community following the demise of Abu Bakr resorted to a life of meager subsistence intending by it to eliminate any question of his selfless sincerity in his new role.

Ibn Taymiya mentioned these degrees of dependency on Allah among the companions and how it distinguished their excellence from one another. In describing the great companion Abu Hurayra in comparison to the aforementioned was the incident regarding his mother’s persistent disbelief and abusive criticism of the Prophet. In his great distress he beseeched the Prophet to supplicate for her guidance, and was rewarded with a supplication from him that was readily answered. To his enormous joy he returned home to find his mother having accepted faith. Nothing unseemly can be drawn from this great companions request for supplication from another except that it is not of the same caliber as one choosing instead to supplicate directly to Allah for all matters personal.

Likewise the fourth greatest companion to lead this nation, Ali bin Abi Talib, came under the care of the Prophet when Ail’s family was unable to provide for him in his earlier age due to straightened times, and shows a dependency to other than ones immediate family.

In a further example, the wife of the Prophet, Aisha, would inquire about the reactions of those given charity and gifts by her and, if she learned that they would say “May Allah reward you” she would follow it with “And you as well”. The reason being as she explained “We have reciprocated their statement with like in return and kept our original reward for what was given”. Meaning that their expression of gratitude by way of supplication was in reality a payment for something tendered. Intending to retain the deed fully for Allah to reward she offset their statement of payment with a reply of equal value.

Scholars of religion have differed concerning whether asking for another’s intercession or supplication is worthy of praiseworthy reliance and dependency on Allah. The balanced and correct answer being between the two polarized opinions as explained by Ibn Taymiya and is dependent upon ones intention. So if one intends in requesting another for a supplication to be the sole benefactor from it then it is not praiseworthy. If, however, it is requested in the spirit for both parties or for all to benefit from it or, to enjoin on each other acts of worship then it is praiseworthy. This is the correct interpretation given to the Prophet’s request of Umar in saying “Don’t forget us in your supplication O’ brother” as he was departing for pilgrimage.

Finally as further indication a martyr was initially forgiven all sins incurred with the exception of financial debt, for debt when not repaid is a form of oppression. It also, when not repaid, shows a shortcoming in reliance and dependency on Allah and can lead to indentured servitude and enslavement which is deserving only to our Creator.

In order for us to realize a society as portrayed by the Prophet and his companions, we should attempt sincerely to refine a dependency and reliance on our Creator as they did. Also to generously give to all who ask of us and those indigent in likeness of our Prophet who never refused a request from anyone and always exchanged gifts and repaid loans with what was exceedingly superior. In the course of our endeavor in achieving this, we should attempt to repay all who we asked for in kind, if possible. To supplicate and seek forgiveness for those whom we cannot return in kind. Finally for the future if we find ourselves inevitably falling short, and inclined to ask another’s aid, to have a sincere intention to at least repay them somehow in return.

No doubt these finer attributes of Islamic Monotheism come after much more perceptible ones, which need to be implemented first by all means. It is nevertheless deserving of our attention to help us better control our composure in times of great misfortune bound to afflict us all without spare. it will also ultimately serve to prepare us for a Day when this sole reliance and dependency on Allah will find us bare and alone as our only console and refuge.

O’ Allah we seek refuge in you from knowingly associating anyone with you, and we implore your forgiveness from unknowingly associating anyone with you. May all Praise be to Allah who knows best what is correct and may the peace and blessings be upon all His Prophets and Messengers.