Misconceptions about some Islamic Concepts

Many pristine Islamic concepts have been diluted with alien thoughts. We examine some of them:-

1.Tawwakul: Absolute trust in Allah (Subhanahu wa ta'ala)

The issue of ''Tawwakul'' is addressed, because it is a fundamental part of the Islamic Aqeedah. Tawwakul is translated here as either trust or dependence. Putting our trust in Allah (Subhanahu wa ta'ala) is a matter of belief and contributes to our view regarding this life. To make this point clear, some of the ayahs are quoted as below:

''If Allah helps you, none can overcome you: If He forsakes you, who is there after that, that can help you ? In Allah, then, let Believers put their trust.'' [ Surah Al-Imran:160]

''And put thy trust on the exalted in Might, The Merciful.'' [Surah Ash-Shu'araa:217]

''..Then, when thou hast taken a decision, put thy trust in Allah. For Allah loves those who put their trust (in Him).'' [Surah Al-Imran:159]

All of the above ayahs order Muslims to wholly and exclusively rely on Allah (Subhanahu wa ta'ala) in their lives. It is only Allah who controls this universe, and both good and bad are His decree. The significant element that should always be kept in mind is the omnipotence of Allah (Subhanahu wa ta'ala). Therefore our actions and the material resources available to us do not guarantee the outcome of any of our undertakings. For example our material and physical strength may deceive us into believing that victory in a battle field is inevitable. The truth is that our strength or weakness has no bearing on the outcome of the battle, and it is only by the will of Allah (Subhanahu wa ta'ala) that we become victorious or get defeated by the enemy. It was this firm belief that led a handful of Muslims during and after the time of prophet Muhammad (peace be upon him) to fight so valiantly against a formidable enemy over and over again.

One may ask, why then do we strive to accomplish any task if we cannot influence its outcome? The answer is rather simple. The actions that we take fall into three categories: They are either obligated upon us by Allah (Subhanahu wa ta'ala), recommended by Him or we are simply allowed to do them. The obligatory actions are taken because Allah (Subhanahu wa ta'ala) has ordered them as compulsory. The recommended actions are taken to be rewarded in addition to the rewards we get upon accomplishing the fard. In both of these cases we seek to please Allah (Subhanahu wa ta'ala). Actions falling under the third category are taken to achieve certain objectives we anticipate to fulfill. However the certainty of accomplishing those objectives is not under our control. Therefore the cause of initiating any action is not whether we control its outcome. It is the anticipated goal we aim to achieve.

This brings us to an important misconception among the Muslims, where some of them associate ''effort'' with having trust in Allah (Subhanahu wa ta'ala). For example, it is a popular notion that earning provides rizq, and tawwakul in Allah (Subhanahu wa ta'ala) should come after one has made a sincere effort to earn a living. Some of the Muslims who hold such a view often present the following Hadith in their defence:

A man came to the prophet Muhammad (SalAllahu Alaihi Wasallam) and said ''I will not tie my camel and trust Allah'', the prophet Muhammad (SalAllahu Alaihi Wasallam) said '' tie it and trust Allah.''

This Hadith does not indicate any pre-requisite for trusting Allah (Subhanahu wa ta'ala). Neither does it suggest that somehow there is a link between tying the camel (an action ) and putting one's trust in Allah (Subhanahu wa ta'ala). Rather the Hadith conveys an important lesson to all of us: that while trust in Allah (Subhanahu wa ta'ala) is absolute, it is independent of what we do and it is our responsibility to act on what we intend to accomplish. In this case tying the camel was the right thing to do, if the person feared that the camel would run away. Therefore he should have taken the precaution regardless of his trust in Allah (Subhanahu wa ta'ala). Tying the camel does not take away from his trust in Allah (Subhanahu wa ta'ala), nor does it become a requirement for trusting Allah (Subhanahu wa ta'ala). Regardless of how he had acted the outcome would remain in accordance with the will of Allah (Subhanahu wa ta'ala). This understanding is in accordance with the above verses of the Quran, where the concept of absolute trust in Allah (Subhanahu wa ta'ala) is emphatically reiterated. The one who thinks that we can only trust in Allah if we are prepared with the best technology is wrong; the reason for this is simple; to trust in Allah is part of the Muslim's aqeeda; he must believe in it decisively (tasdiq al-Jazim); this belief is fixed; every Muslim must trust in Allah irrespective of his position; whether it was a strong position or a weak position. The mistake that these people make is that they fail to see the difference between aqeeda and hukm sharia; it is the aqeeda that makes everyone trust in Allah; to prepare technology is hukm sharia

Hence tawwakul in Allah (Subhanahu wa ta'ala) is not in any way related to our actions, and is a belief that we are ordered to believe in by Allah (Subhanahu wa ta'ala) irrespective of our efforts and the circumstances surrounding us. This belief should help us live this life according to the commands of Allah (Subhanahu wa ta'ala), even if we face hardships in doing so. Disappointment, hopelessness should not daunt us, because we have put our trust in Allah (Subhanahu wa ta'ala), our Creator and the only Sustainer.

Therefore the hardship we are facing does not allow us to veer away from that which He (Subhanahu wa ta'ala) ordained. These temporary trials must act to strengthen our resolve and our reliance that the help of Allah is near, this must in turn spur us on to
 

2.Patience

''O you who believe! Seek help with patient Perseverance and Prayer: for Allah is with those who patiently persevere. And say not of those who are slain in the way of Allah: ''They are dead.'' Nay, they are living, though you perceive (it) not. Be sure We shall test you with something of fear and hunger, some loss in goods or lives or the fruits (of your toil), but give glad tidings to those who patiently persevere. Who say, when afflicted with calamity: ''To Allah we belong, and to Him is our return''. They are those on whom (descend) blessings from their Lord, and Mercy, and it is they who are the guided ones'' [Al-Baqarah: 153-157]

Allah (swt), in these verses, makes clear the following:

1. After Allah (swt) informs us that he has sent to us a Messenger from ourselves, reading upon us His verses, purifying us from polytheism and teaching us all what we require regarding the Aqeeda (creed) and Ahkam (laws), and ordered us to follow them, then ordered us to always remember His name and to carry the call to Islam, he ordered us seek help with patient perseverance and prayer.

The expression in this verse suggests that the da'wa (call) to Islam and abiding by the Shari'a (laws) of Allah (swt) is a heavy responsibility and holds great difficulties, and it is upon the believer to stand firm throughout all this; firm, solid and seeking support from two matters clarified by Allah (swt): patience and prayer.

2. Then He (swt) mentioned several types of trials that befall man during his carrying of Islam and the da'wa to it. He (swt) also described what he has prepared for those who are patient, who stand firm upon the truth and, upon falling into a disaster, they say: ''To Allah we belong, and to Him is our return''. Of the trials, which Allah (swt) mentioned and what he has prepared as a reward for the people who are tested:

3. Allah (swt) orders us to seek help with patience and prayer in the carrying of Islam and the call to it, and to remain steadfast to the truth in it. It is Sahih (authentic) regarding the Messenger of Allah (saw) that if he was worried about something, he would rush to prayer, for prayer is the believer's solace where, through it, he meets his Lord (the Most High) and is filled with tranquillity upon carrying it out. The Messenger of Allah (saw) said ''There are three things, which Allah has made beloved to me: fragrance, women and my solace has been made in prayer'' [Al-Nisaa'i and Ahmed].


For prayer gives the believer strength and energy to be capable of resisting oppression as well as the oppressors, and a sincere will to remain steadfast upon the truth. It produces an unrelenting and unweakening, sincere believer. Allah had even mentioned patience before prayer, emphasizing the importance of patience, for prayer is the relationship between the slave and his Creator, and patience is the relationship between the slave and his Creator, himself and others around him, as it is the measure of steadfastness during calamities, trials and difficulties.

Here, we must take a moment to look into patience, to remove any misconceptions, which may be held by some Muslims regarding its reality and its meaning.

Some people believe that if a person was to turn inwards, isolating himself from others, leaving sin and sinners, while he witnesses sacred matters being desecrated, and the limits of Allah (swt) disregarded and Jihad abolished, not taking up a stance towards it, rather he is distanced from it, having abandoned Al-Nahi 'an Al-Munkar (forbidding all that which is evil); that this would be considered to be patience.

Or some understand patience to mean avoiding being exposed to pain and avoiding situations where one might come across the possibility of coming into contact with the enemies of Allah (swt), thus not daring to say a word of truth, or undertaking the work to please Allah (swt). Instead he remains silent, sitting in a corner, calling himself patient.

This is not the patience, for which Allah (swt) has prepared for its people the gardens of paradise; ''Only those who are patient shall receive their reward in full, without reckoning'' [Az-Zumar: 10]. Rather, this is the same weakness that the Messenger of Allah (saw) sought refuge from when he (saw) said ''I seek refuge in Allah from incapability, laziness, cowardice, miserliness, worry, misery, being overcome with debt and the strength of men'' [Al-Bukhari and Muslim].

Patience is to carry the truth, to say the truth and to perform the truth, withstanding all the hurt encountered because of it, for the sake of Allah (swt), without ever going astray, weakening or softening.

Patience is what Allah (swt) has made equal in status to Taqwa (fear of Allah (swt)), according to the saying of Allah (swt): ''Verily, he who fears Allah with obedience to Him and is patient, then surely, Allah makes not the reward of the Muhsineen (those who do the finest deeds) to be lost'' [Yusuf: 90].

It is patience during trials, and patience towards Qadaa (decreed matters) that leads to perseverance and being unshakeable, and leads to steadfastness to The Book, not abandoning it, and not using the excuse of the weight of the burden on oneself. And it is patience that leads to coming closer to The One whom there is no escaping from: ''But he cried through the darkness (saying): La ilaha illa Anta (none has the right to be worshipped but You) Glorified and Exalted are You! Truly, I have been of the wrongdoers'' [Al-Anbiya: 87]

Patience is to enjoin the Ma'ruf (good) and forbid the Munkar (evil), never weakening before the harm inflicted in the way of Allah (swt). Patience is to be one of the soldiers in the army of the Muslims, pressing forth to fight the enemies of Allah (swt).

Patience is to be a confirmation to the saying of Allah: ''You shall certainly be tried and tested in your possessions and in your personal selves; and you shall certainly hear much that will grieve you, from those who received the Book before you and from the polytheists. But if you persevere patiently, and guard against evil, then that will be a determining factor in all affairs.'' [Ale-Imran: 186] and His (swt) saying:

 ''And We shall try you until We test those among you who strive their utmost and persevere in patience; and We shall try your reported (determination).'' [Muhammad: 31].

And the saying of The Most High:

''Be sure We shall test you with something of fear and hunger, some loss in goods or lives or the fruits (of your toil), but give glad tidings to those who patiently persevere. Who say, when afflicted with calamity: ''To Allah we belong, and to Him is our return''. They are those on whom (descend) blessings from their Lord, and Mercy, and it is they who are the guided ones'' [Al-Baqarah: 155-157]
 

NASR [VICTORY]

The escalation in the intellectual, political, economic, social and military onslaught against the noble Islamic Ummah is a painful reminder of how exposed and vulnerable we are in the absence of the Khilafah. During this time, it is only natural that feelings of despair may begin to penetrate into the hearts of the Ummah with regards to its liberation. Even da'wa carriers (Islamic activists) are not immune to such feelings, despite the gaining momentum of the Islamic revival.

These situations also confronted Muhammad (saw), the Sahaba (ra) and the previous Prophets (as). They were denied, attacked and beaten. They had sanctions placed against them and their families deserted them; yet, they remained steadfast. Either Allah (swt) destroyed their people or He (swt) guided them.

In such trying circumstances, the da'wa carrier (Islamic activists or caller) begins to ask, ''When will the Victory (Nasr) of Allah come?'' and ''When will the Khilafah return?'' The Ummah questions the absence of the Khilafah by asking, ''Is it because these groups are insincere?'' ''Is it because they have no taqwa?'' or ''Is it because Allah (swt) has delayed it, as a test for the Muslims?'' If these pressing questions were left unanswered, we would find the Ummah and her dedicated da'wa carriers, yielding to frustration and doubts concerning their struggle for revival.

This article seeks to clarify the subject of Nasr'Allah and strengthen the resolve of the Ummah and the da'wa carrier to work to gain Allah's (swt) pleasure and victory.

Firstly, we have no knowledge of when we will be blessed with the victory of Allah (swt), just as we are not capable of knowing the secret of the 'Ruh.' This is because Allah (swt) has named a specific time for victory. It is crucial that the da'wa carriers and the members of the Ummah understand the conditions for gaining Allah's (swt) victory are not the same as the causes for the victory. Understanding this differentiation is important, since when the conditions are met, this does not ensure victory. So when glorious Qur'an states:

''If you support Allah, Allah will support you'' [ Muhammad: 7].

We must understand that this is simply a condition. Although Allah (swt) promised victory to those who support Him (swt), Allah (swt) did not specify the time or type of victory. For example, Nuh (as) gave da'wah to his people for 950 years, and they rejected him. No one can say that Nuh (as) neglected the conditions for victory. Victory came when Allah (swt) drowned the people. No one can accuse the carriers of the Islamic da'wa of neglect in satisfying the conditions just because the Nasr is delayed for them. Rather, we would blame them if we see that they are not abiding by the Shariah and neglecting the duties that Allah (swt) gave them.

We must also recognise that victory is something we cannot achieve by our hands alone. Rather the victory lies in the hands of the One who is the provider of success.But the effort is an obligation upon our shoulders. Allah (swt). The Qur'an states:

''And indeed we did send messengers before you, Oh Muhammad (saw) to their own peoples. They came to them with clear proofs, then, We took vengeance on those who commit crimes and (as for) the believers it was incumbent upon Us to help (them)'' [ Ar-Rum: 47].

Al-Aloosi's tafsir of this ayah puts the believers in a very noble position, since this implies that the believers have a right from Allah (swt) to give them Nasr. This verse is about the Nasr in the Dunya and it is 'Amm' (general). This means the verse applies to victory in this life and it includes all the believers throughout the ages.

The Qur'an explains:

''Allah has decreed: 'Verily! It is I and My Messengers who shall be victorious'. Verily, Allah is All-Powerful, All-Mighty'' [ Al-Mujadilat: 21].

Ibn Kathir, with regards to this ayah, understands this to mean that Allah (swt) has ruled that the Nasr is for Him, His book, His Messengers and to His slaves (the believers).

Only Allah (swt) gives the victory. It must be emphasized that victory might be delayed because Allah (swt) may want them to get the greatest victory and most complete victory in life, though they may meet the conditions for it. The Nasr of Muhammad (saw) and the Sahaba (ra) is an example of this. Their victory was delayed and hard won. Muhammad (saw) did not become victorious over the Quraysh until the 8th year after Hijri, two years before his (saw) death. It was as a result of this victory, that great numbers of people embraced Islam and Surah Al-Nasr was revealed.

We must also understand that before the victory is achieved there might be immense hardship. It is a test of steadfastness for the Haq (truth) to acquire Sabr (patience) to become strong in the Deen.

In the Qur'an, we read:

''(They were reprieved) Until, when the messengers gave up hope (in their people), and thought that they were treated as liars, then came to them Our help'' [ Yusuf: 110].

The Qur'an then questions:

''Or do you think that you shall enter the gardens of Bliss (al-Jannah) without such (trials) as came to those who passed away before you? They encountered suffering and adversity and they were shaken, that even the messenger and those who believed with him cried, When will come the help of Allah! And verily, the help of Allah is near!'' [ Al-Baqarah: 214].

In addition, Allah (swt) explicitly warns the believers to guard against feelings of impatience, anger, heartlessness and grief in many ayat and hadith. An example of this can be found in the following surah:

''Messengers before you were rejected, so they showed patience and constancy towards their rejection and their persecution until our help reached them. And there is none that can alter the words (and decrees) of Allah'' [ Al-An'am: 34].

The Qur'an states:

''So wait with patience for the command of your Lord, and be not like the companions of the fish'' [ Al-Qalam: 48].

While Allah (swt) has kept the knowledge of victory to Himself, He (swt) has stipulated several conditions which believers must be able to be characterized by. These conditions are as follows:

1. True and complete belief

The Qur'an explains:

''(O disbelievers) if you ask for a judgement, now has the judgement come unto you and if you cease (to do wrong), it will be better for you, and if you return (to the attack), so shall We return, and your forces will be of no avail to you, however numerous it be, and verily, Allah is with the believers'' [Al-Anfal: 19].

Al-Qurtubi explained this ayah as:

''The one supported by Allah will always win, even if the enemy's number is greater than that of the believers. This support of Allah to the believers is specific to them and it is because of their Iman. This support is according to the degree of their Iman and its depth.''

No doubt the noble Sahaba whom this verse addressed, received a great deal of support from Allah (swt), even though their numbers were fewer than the enemy at the Prophet's (saw) time and after his death.

2. Taqwa

The Qur'an says:

''(Remember) when you (Muhammad) said to the believers, 'Is it not enough for you that your Lord should help you with three thousand angels sent down?' 'Yes, if you hold on to patience and piety, and the enemy comes rushing at you; your Lord will help you with five thousand angels having marks (of distinction)'' [ Al-Imran: 124-125].

It is also narrated that Umar ibn Al-Khattb (ra) said to Sa'd Ibn Abi Waqqas and his army prior to battle:

''I order you and the army to have taqwa in every situation; taqwa is the best preparation against the enemy and is the strongest plan of war. And I order you and those who are with you to be extremely careful from committing disobedient actions, more than you are careful in meeting your enemy…''

3. Desire to make Allah's (swt) Deen the highest

The glorious Qur'an states:

''Oh you who believe! If you help (in the cause of) Allah, He will help you, and make your foothold firm'' [ Muhammad: 7].

In the tafseer of this ayah, Al-Zamakshari said, ''If you give support to the Deen of Allah and His messenger, Allah (swt) will give you victory over your enemy and will give you the opening and make you steadfast during the war.'' This support is manifest in the complete submission in both the heart and the actions of the believer. It also controls actions of the Muslims to establish the Shariah on earth by making this Deen dominant and the basis of all relationships between people.

4. Zikr'Allah

The Qur'an explains:

''O you who believe! When you meet (an enemy) force, take a firm stand against them and remember the Name of Allah much (both with tongue and mind), so that you may be successful'' [ Al-Anfal: 45].

These then are the conditions that Allah (swt) has placed before those who seek victory. It is clear that the da'wa today has responded to the deteriorating situation. But this call and work for the Khilafah is a duty upon all the Muslims today. Hence, we all must prepare accordingly.

We ask Allah (swt) to make this victory a crushing defeat for Kufr. We pray for sincere leadership under the Khilafah. We pray for light to overcome the darkness. We pray to worship Allah (swt).