Have tawakul in Allah [3: 159]

Continuing with this verse from Sura Ale Imran:

So by mercy from Allah, [O Muhammad], you were lenient with them. And if you had been rude [in speech] and harsh in heart, they would have disbanded from about you. So pardon them and ask forgiveness for them and consult them in [some of] the matter. And when you have decided, then rely upon Allah. Indeed, Allah loves those who rely [upon Him]. (Quran 3:159)

The final part of the verse advises the Holy Prophet [saw] that once you have decided on a matter, have tawwakul or trust in Allah and ends by saying that Allah loves those who rely upon Him.

Scholars explain that “when you are resolved” or “when you have decided” means that once the step of consultation or decision on his own has been taken, then he should then make his attitude one of trust in God, not in human deliberations

In the Quran, tawakkul is used for a state when man exclusively places his hope and trust upon Allah (swt).

Scholars explain that a person who has tawakkul takes action and makes an effort to achieve his goals but does not see the result as being from himself. In other words, while someone with tawakkul focuses on the process, on his actions which are within his circle of control, he knows that the outcome and final result of any action is not in his hands but rather in God’s hands. He also believes that since “in His hand is only and all good”, the final result of his effort will be good, even if he cannot see it at the time or even if it does not appear so in the moment.

Imam Sadiq (as) said this about tawakkul

There are various degrees of trust in God:

– That you put your trust of God in all your affairs.

– That you are well-pleased with whatever God does to you.

– Knowing for certain that He does not cease in His goodness and grace towards you.

– And that the command rests entirely with Him. (Al-Kāfī, v. 2, p. 391, H 3).

In other words, reliance on Him means to do the very best of our ability, to trust the process, to focus on what is in our control. And then to leave the outcome to Him, recognizing that once you have done your best, it is no longer in your hands. And to have faith that whatever that outcome is, it is best as “He does not cease in His goodness and grace towards you”.

Tawakkul, then, is what comes after you have done what you can to help yourself, with the resources that He have given you. It is NOT a passive waiting for Divine Help.

For example, the Holy Prophet (saw) was once asked: “O Messenger of Allah! Should I tie my camel and then place trust in Allah, or should I set it free and then put trust in Allah?” The Messenger of Allah replied: Tie it and then place your trust in Allah. (Mīzān al-Hikmah, 10:684).

Tawakkul also means to keep doing the right thing, even when things appear to be going wrong. To keep doing the hard thing, even when alternate paths seem easier if they will lead us away from His pleasure.

To have tawakkul is to have faith that if we have acted with truth, sincerity, wisdom and according to what is pleasing to Him, the outcome will always be good for us, even if it does not immediately appear to be so.

The opposite of tawakkul is to succumb to wrongful action when doing the right thing seems too hard in the moment or when we begin to doubt that doing the right thing will lead us to a good outcome. Or when we do not believe that our actions will amount to anything.

Let us remind ourselves at such moments that part of tawakkul in Him is to use what we have at our disposal to make our lives and situations better.

And once we have done that, to release our attachment to the outcome [very challenging, this, for some of us!]

The verse ends with a reminder that He LOVES those that trust him. Given that Allah (swt) the Most Merciful has the ultimate good for human beings in mind, it makes sense that once we have done our job, He would love those that trust Him to do His job!

Consult them in the matter [3:159]

Continuing with this verse from Sura Ale Imran:

So by mercy from Allah, [O Muhammad], you were lenient with them. And if you had been rude [in speech] and harsh in heart, they would have disbanded from about you. So pardon them and ask forgiveness for them and consult them in [some of] the matter. And when you have decided, then rely upon Allah. Indeed, Allah loves those who rely [upon Him]. (Quran 3:159)

After appreciating the Prophet [saw] for being lenient with his companions who disobeyed him, the Holy Prophet [saw] is advised to consult his companions.

Scholars explain that in this verse, “consult them” refers to strategies of war, since the Prophet by definition would not consult them in matters of revelation or in laws and commands decided by Allah (swt).

The Holy Prophet (saw) often consulted his family and companions. He would consult on military strategy from those who were in the trenches. He also established the seeking of counsel as a role model and encouraged it to nurture the wisdom and insight of his followers. Commentators believe that this quality helped the Prophet (saw) win over people and made him a successful leader.

Consultation has so many benefits, both for those consulting and those being consulted.

When we are in the midst of a situation or a problem, it is often challenging to see the big picture or reflect on how our behaviour is playing out in the situation. Our own self-interest and ego often results in tunnel vision, which may lead to actions not in our ultimate best interest.

Seeking counsel and consultation from a spouse, a good friend, a trusted colleague or a trained professional at such a time can be hugely beneficial as it can provide us with a sounding board and help illuminate blind spots and errors in thinking.

Seeking consultation becomes even more important when the stakes of a particular decision are high. It is for this reason that many CEOs, leaders and high ranking professionals turn to consultants to think through their decisions and get feedback. Reality is that the higher your status in life, and the more powerful the position you hold, feedback and accountability is generally not forthcoming unless you intentionally seek it out.

For those who are in lower down on the ladder of power and privilege, the opportunity of being heard and having their ideas listened to is invaluable in building their self-confidence and buy in to the team or group. (The Holy Prophet (saw) exemplified this when he intentionally sought out consultation from his companions).

When you consult others, you have the support of others in decision making and can fill out the gaps in your thinking. Imam Ali (as) said: Whoever seeks advice of the intelligent ones becomes enlightened with the lights of [many] intelligences. (LOVE this - can you imagine, becoming enlightened with many intelligences? How cool is that?.

He also said: It is right that the intelligent one should add to his opinion the opinions of the intelligent ones, and add the knowledge of the wise ones to his knowledge. In other words, consulting others in big and small matters expands our own thinking and brings to light things that we may not have considered.

The likelihood of mistakes becomes less when more people think about a matter. Varied intellects and experiences are less likely to be wrong than one individual one. Imam Ali (a) has said: The Messenger (s) sent me to Yemen and advised me, ‘the one who consults does not regret’.

Consultation also allows people to feel like a party to success and take ownership for results, building a team spirit.

And at the same time, if the result of a decision is not as desired, a decision taken after consultation will prevent a group or team for putting the blame on a single person. As Imam Ali (a) says: He who acts solely according to his own opinion gets ruined, and he who consults other people shares in their understanding. (Nahjul Balāgha, Saying No.161)

Given that consultation has so many benefits, what stops us from doing more of this?

Shame, ego and stubbornness are perhaps the biggest barriers to seeking counsel and consultation. We become very attached to our thoughts and desires and simply do not want anyone to tell us that might be a better way. We may feel very pressured to look as if we “have it all together” and see it as a weakness to ask others for guidance.

Or we really really want to follow a path and suspect that others whom we trust will give us a different suggestion, we may not want to consult them.

Such thinking itself is a huge sign that we need counsel more than ever!

At times like this, we may want to remind ourselves that consultation and counsel are a spiritual injunction from Him and it is a Sunnah of the Holy Prophet (saw).

Far from showing weakness, it is a sign of courage and maturity to consult with others and seek guidance and help when appropriate.

The most difficult part of seeking consultation is the first step. Once we initiate it, though, we experience a huge sense of relief and support.

Let us pray that we have the guidance to consult with those who had experience, training or wisdom in dealing with what we may be facing. And that we have the courage to ask for help and support and the wisdom to act upon that advice.

Be lenient with those that trigger you [3:159]

For the next couple of days, we will inshallah explore the following verse from Sura Ale Imran:

So by mercy from Allah, [O Muhammad], you were lenient with them. And if you had been rude [in speech] and harsh in heart, they would have disbanded from about you. So pardon them and ask forgiveness for them and consult them in the matter. And when you have decided, then rely upon Allah. Indeed, Allah loves those who rely [upon Him]. (Quran 3:159)

There is so much to discuss and learn from in this verse. Today, let us give a bit of background and discuss the segment: So by mercy from Allah, [O Muhammad], you were lenient with them. And if you had been rude [in speech] and harsh in heart, they would have disbanded from about you. So pardon them and ask forgiveness for them.

This verse refers to the Holy Prophet(saw)’s demeanor with his companions after the disaster on the battlefield of Uhud.

In the battle, Muslims in the Prophet Muhammad's (saw) army defended themselves against the raiding Quraish army. The Muslims had an initial edge under the leadership of the Holy Prophet (saw). In flagrant disobedience to his command, some companions left their posts in the midst of battle and began to celebrate victory. This disobedience cost the Muslims dearly and they suffered a defeat in the battle.

By all standards of military command and submission to leadership, the expectation was these rogue companions would be dealt with severely.

The Holy Prophet [saw], however, did not reproach them harshly.

Here the Quran testifies to the gentle nature of the Prophet (saw) which endeared him to all, and it is reckoned as one of the Mercies of Allah. One of the Prophet's titles is "A Mercy to all Creation." At no time was this gentleness, this mercy, this long-suffering with human weaknesses, more valuable than after a disaster like that at Uhud. He continued on the wise course of action, continued to do the right thing and continued to treat people with kindness.

We can learn so much from this part of the verse.

In life we often deal with people [in the family, community, at work and beyond] who challenge our ego by not following advice or guidance, who do things that cost them, and sometimes us, dearly. That bruise our ego and lead us to become defensive and aggressive. It is oh so very tempting in that situation [especially if we have more power, resources and influence than them] to act by reacting with the hurt to our ego. Justifying ourselves and telling them “I told you so” are just a couple of examples of unhelpful behaviour in such a situation.

However, this never works because it will

1. not help the situation

2. not help them learn – it will simply divert their energies to defending themselves from our words

3. will definitely alienate them from us

4. we will be reacting based on their behaviour and not our principles or values [meaning we will not be satisfied with our own behaviour]

This verse reminds us that positions of leadership require that we have the emotional maturity and wisdom not to react or retaliate to other’s actions.

So what can we do?

1. Remind ourselves of our intention

2. Remind ourselves of our principles and values

3. Ask ourselves what would help this situation

4. Consider options for our action based on the above

And, as the verse reminds us:

5. Pardon them and

6. Ask forgiveness for them

And yes, none of this easy AND it is the only path which allows us to exemplify self leadership and qualifies us to lead others.

Follow a worthy leader [5:55]

Here is today's reflection from the Quran:

In Sura Maida, the Quran whilst talking about whom to take as a Wali, says:

Your Wali is only Allah, His Apsotle, and the faithful of those who keep up prayers and give alms while they bow. [Quran 5:55]

As we commemorate the occasion of the martyrdom of Imam Ali (as), let us reflect on this verse to remind us of his position as various scholars from all schools of Islamic thought concur that this verse was revealed in response to an act of Imam Ali [as].

Before we begin reflecting on the verse, let us examine a key word in this verse which is Wali:

The word Walī in Arabic has various meanings in English, a friend, protector, guardian, leader, one whom a follower inclines to, to name a few.

Although it can mean friend, in the context of this verse, Scholars argue that it means something more than an ordinary friend. Scholars explain that it is not possible that Allah would tell us to befriend only those who have these two specific qualities. Therefore, they explain, that Walī here means a leader, both in a physical and a spiritual sense, for the guidance of believers. It must also be noted that no Prophetic traditions are reported for this verse which would support the use of Wali for friend in this verse.

The verse begins by talking about how the believers should only take 3 entities as one's primary leaders, protectors or guardians:

1. God: One's primary protector (Wali) is God, one of whose Names is Wali

2. His Prophet [saw] and then

3. Other believers as awliya' who are distinguished by two primary and very specific qualities:

a. they establish salaat and

b. they give charity while they bow [that is, in a state of salaat while in the state of ruku]

The verse refers to an incident in the life of the Holy Prophet (saw), which is widely reported by all major schools of Islamic thought.

A companion named Jundub reports: 'Once I performed the noon prayers in a mosque, behind the Prophet (saw) then, a beggar came in but no one attended to him. The beggar extended his hands towards the heaven and said, 'O God, bear witness! Here, in the mosque of the Prophet of God (saw) I asked (to be given something), but no one attended to me.

The Holy Prophet [saw]'s cousin and son in law, Ali (as), who was in the state of ruku', saying his prayers, gestured with his hand, inviting the beggar to take a ring which was on his little finger. The beggar stepped closer and removed the ring from Ali's (as) finger.

This incident took place in the presence of the Prophet (saw)'.

Whilst reflecting on the occasion of revelation of this verse, it is interesting to note that no one heard the man when he called out to the people but when he complained to, and asked God directly, He answered his call through this action of Imam Ali (as)

In the first instance, let us use this verse to remind ourselves to follow worthy leaders, specially those that have been chosen and ratified by God Himself.

Secondly, we can also use this verse to encourage the practice of giving charity whenever it is required and scholars use it to remind believers to emulate Ali's example by giving charity as soon as one recognizes that someone is in need.

On a broader level, this verse also teaches us that worshipping Him cannot be separated from serving humanity.

In fact, the message of Islam can be encapsulated thus:

Believe and Do Good.

Worship Him and serve His creation.

Connect to Divinity and recognize and attend to the needs of humanity.

Imam Ali (as)'s charity during the act of ritual worship combined the essence of Islam in one single unified action.

How cool is that?

Attend to what is better on Friday [62:9]

Today’s reflection is verse 9 from Chapter 62, Sura Juma, when Allah [swt] addresses the believers and says:

O you who believe! when the call is made for prayer on Friday, then hasten to the remembrance of Allah and leave off trading; that is better for you, if you know. [62:9]

4 important points are made in this verse:

1. When the call for the Friday congregational prayers is made, rush to attend to it

In other words, answer the call and join the congregation as soon as possible.

2. Leave trading and other worldly distractions at this time

Trading and business are particularly mentioned as the time for Juma prayers in right in the middle of the work day and these are also the main distractions for those in the marketplace. Of course, it applies to other distractions as well which stop us from joining the congregation on time

3. This is better for you

4. If only you knew

Allah is reminding us that human beings are short sighted and are often unaware of the bigger picture or what lies beyond our immediate experience. Here the Creator is telling us that turning to Him in congregation has more benefit to us that what we immediately perceive in the profit of worldly business. The gain that we will get on a transcendent level [immediately and long term] is far greater than the monetary and material benefit of what is occupying our attention for the moment.

Due to the evolution of our knowledge about mindfulness, pausing and redirecting our attention to something bigger than us, and doing so as a collective, we can now see through scientific studies how this is true.

Scholars tell us that the day of Friday was named al-Jum‘uah when a group of Muslims in Madīna, before the Prophet [saw] migrated there, decided to assign a day of the week to get together and remember Allah (swt) and thank Him.

The first congregational prayers were held at Masjid Quba, outside of Madina by the Holy Prophet [saw] when he migrated from Macca.

It is interesting that unlike the Christian or Jewish Sabbath, Friday is primarily the Day of Assembly, the weekly meeting of the Congregation, when we show our unity by sharing in common public worship, preceded by a Khutba, in which the Imam (or Leader) reviews the week's life of the Community and offers advice on connection to the Creator and on living a moral life.

The Friday congregation, while its primary purpose is worship, is very important in the social structure of Muslims and the interaction of and wellbeing of the Muslim Umma and fits in the gradations of social contact for Muslims with each other in this way:

(1) Each individual remembers Allah for himself or herself five or more times every day in the home or place of business, or local mosque, or open air, as the case may be.

(2) On Friday every week there is a local meeting in the central mosque of each local centre,-it may be a village, or town, or a big city.

(3) At the two Eids every year, there is a large local area meeting in one centre.

(4) Once at least in a lifetime, where possible, a Muslim shares in the vast international meeting of the Umma at the pilgrimage of Hajj.

By meeting in these expanding concentric circles, the Muslim expands his contact with other believers, find out what ails the Umma and gets introduced to the diversity within the faith. This is, what has been called a “happy combination of decentralisation and centralisation, of individual liberty and collective meeting, and contact at various stages or grades”.

While we may be meeting in such small and larger congregations throughout our lives [and more so in the month of Ramadan], we need to remind ourselves that the spirit of such congregations is meant to nurture the spirit of unity, brotherhood, acceptance, mutual consultation, and collective understanding and action.

When we take part in the congregation on Fridays, let us take with us this reminder: that the path to God is inseparable from our connection with, and concern for the wellbeing of, the Umma.