1.And when someone puts all his trust in Allah, Hu shall be enough for him. - The Quran 65:3
And put your complete trust [in Allah], if you are indeed believers.
- The Quran 5:23
There are various degrees of trust in God. Of them one is that you should put your trust in God in all your affairs, being 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 therein rests with Him. So put your trust in God, leaving that to Him and relying upon Him in regard to that and everything other than that.
- Islamic sacred tradition
We ought to offer ourselves entirely to Him, studying only His good pleasure, not our own ... O complete submission of a disinterested soul; most sweet and tender in that the soul's whole feeling is divine! To attain to this, is for the soul to be deified; as a small drop of water appears lost if mixed with wine, taking its taste and color; and as, when plunged into a furnace, a bar of iron seems to lose its nature and assume that of fire; or as the air filed with the sun's beams seems rather to become light than to be illuminated. So it is with the natural life of the Saints; they seem to melt and pass away into the Will of God. - Christian mystic St. Bernard on 'the Love of God'
And put your complete trust [in Allah], if you are indeed believers.
- The Quran 5:23
There are various degrees of trust in God. Of them one is that you should put your trust in God in all your affairs, being 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 therein rests with Him. So put your trust in God, leaving that to Him and relying upon Him in regard to that and everything other than that.
- Islamic sacred tradition
We ought to offer ourselves entirely to Him, studying only His good pleasure, not our own ... O complete submission of a disinterested soul; most sweet and tender in that the soul's whole feeling is divine! To attain to this, is for the soul to be deified; as a small drop of water appears lost if mixed with wine, taking its taste and color; and as, when plunged into a furnace, a bar of iron seems to lose its nature and assume that of fire; or as the air filed with the sun's beams seems rather to become light than to be illuminated. So it is with the natural life of the Saints; they seem to melt and pass away into the Will of God. - Christian mystic St. Bernard on 'the Love of God'
2.
Sufi sage Al-Sarraj gives a definition of the Tawakkul of the chosen of God, which he attributes to another sufi saint, al-Shibli, to the effect that, "you should be to God as if you were not and God should be to you as One Who Was and Is and Shall Be to eternity," and elsewhere he says the Mutawakkul (the people possessing the quality of dependence on God) should put his trust in God as the birds do.
Abu Talib says of the people of Tawakkul that they are the elect of God, whom He has chosen, and these put their trust in Him, and are contented with Him, and so they rest from the troubles of this world and the next. The true dependence is the one who knows that his Lord's provision for him is better than his own for himself, and that his Lord can see him (and know his needs) better than he can himself.
Then he ceases to think of what is, or to be concerned with what shall be, and he takes no thought (for himself) for to God belong the results of our affairs, and in all cases He is worthy of praise and thanks.
Dhul al-Nun was asked concerning Tawakkul and he said that it means getting rid of earthly masters and the removal of motives, i.e. true dependence on God means that we should no longer let earthly things or earthly influences weigh on us, nor let our actions be the result of interested motives, and he added that dependence meant bringing the self into obedience to God and withdrawing it from the power of controlling its own destinty.
"No one can serve two masters. The person will hate one master and love the other, or will follow one master and refuse to follow the other. You cannot serve both God and worldly riches."
- Teachings of Christ, Gospel of Matthew
Al-Ghazali holds that Tawakkul is a question of faith in the unity of God. Since God is the sole cause of all that exists or can exist, and all His acts are the result of His perfect goodness and wisdom, and all things depend on His power, then the servant can in perfect trust give up his will to the Divine Will and abandon himself to God, trusting in Him to provide for all needs. To him tawakkul is practically identical with Sufi concept of tawhid or unity. As the infant knows only his mother's breast, so the one who trusts in God knows only his Lord's care and in His hands is as the dead body in the hands of those who parepare it for burial. So we reach the doctrine of quietism, very characteristic of early Sufis, and very possibly founded on the teaching of Christ.
The stage of Tawakkul involves that of complete dependence upon God and trust in Him which is the natural consequence of renunciation of this world and the abnegation of the individual will.
"So I tell you, don't worry about the food or drink you need to live, or about the clothes you need for your body. Life is more than food, and the body is more than clothes. Look at the birds in the air. They don't plant or harvest or store food in barns, but your heavenly Father feeds them. And you know that you are worth much more than the birds. You cannot add any time to your life by worrying about it.
Don't worry and say, 'What will we eat?' or 'What will we drink?' or 'What will we wear?' The people who don't know God keep trying to get these things, and your Father in heaven knows you need them. Seek first God's kingdom and what God wants. Then all your other needs will be met as well."
- Teachings of Christ, Gospel of Matthew
Abu Talib says of the people of Tawakkul that they are the elect of God, whom He has chosen, and these put their trust in Him, and are contented with Him, and so they rest from the troubles of this world and the next. The true dependence is the one who knows that his Lord's provision for him is better than his own for himself, and that his Lord can see him (and know his needs) better than he can himself.Then he ceases to think of what is, or to be concerned with what shall be, and he takes no thought (for himself) for to God belong the results of our affairs, and in all cases He is worthy of praise and thanks.
Dhul al-Nun was asked concerning Tawakkul and he said that it means getting rid of earthly masters and the removal of motives, i.e. true dependence on God means that we should no longer let earthly things or earthly influences weigh on us, nor let our actions be the result of interested motives, and he added that dependence meant bringing the self into obedience to God and withdrawing it from the power of controlling its own destinty.
"No one can serve two masters. The person will hate one master and love the other, or will follow one master and refuse to follow the other. You cannot serve both God and worldly riches."
- Teachings of Christ, Gospel of Matthew
Al-Ghazali holds that Tawakkul is a question of faith in the unity of God. Since God is the sole cause of all that exists or can exist, and all His acts are the result of His perfect goodness and wisdom, and all things depend on His power, then the servant can in perfect trust give up his will to the Divine Will and abandon himself to God, trusting in Him to provide for all needs. To him tawakkul is practically identical with Sufi concept of tawhid or unity. As the infant knows only his mother's breast, so the one who trusts in God knows only his Lord's care and in His hands is as the dead body in the hands of those who parepare it for burial. So we reach the doctrine of quietism, very characteristic of early Sufis, and very possibly founded on the teaching of Christ.
- Quoted from Rabia: The Life and Work of Rabia and Other Women Mystics in Islam by Margaret Smith
13 comments:
Dear Sadiq Mesmerizing experience is the only word which comes mind after reading the unique blog by a young soul
" There are various degrees of trust in God. "
Mmm ~ is this true?
Surely, the very nature of trust, is that it is total or not at all. Anything less than 100% herein (even 99%) reflects a degree of doubt and therefore " trust " is not. Just as with love, trust is not " more " or " less ", it does not grow or diminish. It does not have degrees of " higher " or "lower ". It simply is or it is not.
It may be more accurate to say that:
There are various degrees of " doubt " in God. And when there is NO doubt whatsoever, then there is trust.
thanks
Beautiful reminder, thank you, Sadiq.
It has always been tempting for me to get lost in endless worries and anxieties. The ancient chaos in us is deeply rooted and every now and then shows its ugly fearsome face. As a contemprary woman to "Atawakkul ala Allah" has been the most arduous effort of mine - the price this effort demanded was no more no less but my own ego self, which very nature consists of restless doings based on expectations for predetermined results. It is not an easy job for the mind to stop being the doer. Each time I did the humanly possible but with no predetermined expectations,I felt the Beloved infinite wisdom and mercy for me. Are not we so blessed to be in the divine hands!
I would not call the Divine Wisdom "the doctrine of quietism" neither a teaching. Understanding the Divine Wisdom is a heart affair, an art of let go.
very enlightning...
"We ought to offer ourselves entirely to Him, studying only His good pleasure, not our own ..."
I really don't know how one can study God's good pleasure. To me one must study one self completely, and when there is understanding, no effort is required to change; things naturally change on their own.
What is complete trust or complete dependence? To me when there is complete trust, there is no thought or effort put into it, and if there is no thought or effort then it is no longer completed trust, it's acting naturally.
This is my opinion, this is how I feel.
Peter
Nice words!
and agree with peter
Sages have left to us Holybooks;Bible, Kuran, Gita etc.. They have merely collection of words, unless reverberated in to consciousness, means righteous reading, then only delivers its purpose, for which they have been left with us. If a person is unable to understand the direction of words(i.e. pointer of consciousness), it is because of the coloring effect on to his ‘Being’. These coloring effects are called Avidya,egotism,self deceit etc.Then, one needs purification of mind/consciousness. There are seven levels in the evolution of consciousness;
1.Bhu-Inert like Body,
2.Bhuvah-melt`s in to fluidity of dreams,,
3.Suvah- burning in to passion, desires,
4.Mahah- burning like a flame of lamp, stable, vision & concentration is attained,
5.Janah- wordless communication begins with Being from here,
6.Tapah-see`s the Self for the first time here,
7.Satyam(Truth)- attains Selfhood here
These level of consciousness is like ladder of mind construct for climbing up, i.e. an evolution in life. If one is successful in entering level 4, his next birth will begin from this level. Majority in this world are re-circulating in level 2 & 3. All other species are passing out successfully their purpose of birth, traffic jam condition is the creation of human due to his indiscriminate way of living, which is a major cause of population out burst.
What is heart, and where it is?
It’s not the physical heart pumping blood to the body, but is the seat of Being, the core of mind and consciousness.
There is a body, the inert shell outside, containing mind and consciousness within and of course pure Soul centered as his Being. It is difficult to locate mind, consciousness and Being. In order to locate one has to use the ladder of consciousness.
Actually, when consciousness expands, mind becomes extrovert and comes in contact of the objective world. Since we are never careful( conscious) in this stage of extroversion, therefore we forget our true nature, and hence all sorts of avidya, self deceit, ego is created here, obviously becomes associates of the innocent sense of ‘I am’ and acts like veil between ‘I am‘ and ‘Self‘. Now, since we are not the same being because of the false association, we can not go back to our own seat, when ever the consciousness retreats in to the heart.
Dear Benjamin,
Nobody has ever born in this world, who is not seeking the Self. The difference is, unpurified soul up to level 3 who believe on what they see only, have attraction/ trust towards wine, women and wealth(because they can see their God in these 3W`s). Transformation of trust from matter to non-matter begins at level 4 of consciousness. When a devotee has seen the God within, listened Him, at the time when it happens, world ceases to exist for the devotee, he then is intoxicated in to His presence, want more and more in isolation of so called worldly atmosphere. His isolation and repeated experience of Divine is nurturing period of his Trust on unseen. It is same like milk converts in to curd needs isolation and quietude. All passions extinguishes here and flame becomes stable. His onward journey is guided by the Divine Himself. Initially, it is the trust of devotee on God alone, converting in to the trust of Divine on to the devotee
"Nobody has ever born in this world, who is not seeking the Self."
I am curiosity who is exactly seeking this Self? It seems to me the condition self is really the one who is asking about or seeking a permanent Self, now why is that, and where is this image of this permanent Self coming from?
Is the condition Self, which is nothing more than accumulation of experiences, is it searching for a permanent Self due to another condition? I am neither saying that there is a Self nor non-Self, I think understanding is very important.
Peter
Kahata Haai khudda, Khudd Se Hokarkey Judda,
Dikhadey Khuddi Main Khudda, Pir Ussey kahatey Hain.
A man in his house desires to have book,
Goes out of the house to buy the book in the market,
Conditioning no.1.Safe journey.
Man will purchase the book, and will return back to his house safely.
Condition no.2
He then forget the purpose for which he has came out,
Also the address of his house, What he will he be doing!
Condition no.3.
He forgets the purpose for which he came out of the house,
But remembers the address of his house,
Will he return back to house, what he will do with the unfinished task!
Or he will try to remember the task to be accomplished
and will postpone his return back to the house.
Condition no.4
He remembers the purpose of coming out of the house,
But forgot the address of his house,
After purchasing the book, what he will be doing!
These are example of infatuation and therefore conditioning
On to the Self…
Sages have said in order to fulfill unfinished desire of previous birth,
Self has to take another birth in a body.
Before coming out of womb of mother,
The Supreme Self gives instruction to the Self,
Hence forth you along with my power, will live independently in the world,
Do not forget the task for which you have been left in this world,
Secondly, Iam always available to you, within your own Self,
You alone after Wazoo, can come to me at any time.
Such is the search of Self, separated from Self,
in search of the Self, directly or through means
Thanks for sharing chandra mohan thakur!
Thanks for sharing chandra mohan thakur!
Peter
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