December 19, 2010
COPING WITH FEAR AND GRIEF: An Islamic Approach [Part Two]
Section: WRITINGS | 247 reads
(27)
Allah’s Constant Companionship: A Most Comforting Thought
At the same time, no matter where you are, no matter what kind of trouble you are in, and no matter what kind of adversity or odds you are facing, you are never alone: Allah is right there with you – at calling distance.
To someone facing fear or grief, what could be more comforting and reassuring than that?
“Calling distance” is a direct reflection of an Aayat of the Qur’an that says:
When my slaves ask about me, I am close – I answer the call of those who call me (2:186).
Wa Idhaa Sa-Alaka Ibaadee Annee Fa-Innee
Qareeb. Ujeebu Da’watad Daa’I Idha Da’ani
(Soorah Al-Baqarah).
Reflect a bit on this Aayah. The relationship between God and human beings is quite clear. Allah is telling us, you call and I will answer.
What else is left? What more can anyone want?
Not only that.
Allah assures us in the Qur’an that there is not a creature on earth that he is not holding firmly in his grip.
If that is the case, and the Qur’an says it is, how can we possibly go wrong? How can anyone or anything bad ever touch us?
Hear the Qur’an say it:
Fa-Keedoonee Jamee-an Thumma Laa Tunziroon. Innee Tawakkaltu ‘Alallahi Rabee wa Rabbikum, Maa Min Daabbatin Illa Huwa Aakhizun Bi-Naasiyatihaa (Soorah Hood).
Which in paraphrase means:
So conspire against me all you want and give me no respite. Surely, I have placed my trust in Allah, my master and your master. There isn’t a living being on earth that he is not holding by its forehead (11:56).
So, if our foreheads are in God’s firm, strong, mighty, kind, gentle, soft, loving, caring and compassionate grip at all times, what could we possibly have to worry or fear about?
What are we doing with all the worries, fears and grief that we are nursing in our bosoms – that we will not make any serious effort to let go?
Does that make sense?
I used to wonder, secretly and silently of course, about the name of Allah in the Qur’an, Al-Lateef – what it really meant.
Allahu Lateefun bi-Ibaadihi, Yarzuqu Man
Yashaa’, wa Huwal Qawiyyul ‘Azeez
(Soorah Ash-Shoora).
Which in paraphrase means:
Allah is gentle and soft with his slaves; provides sustenance to whom he wants; and he is the strong and mighty one (42:19).
To me, from a language point of view, Lateef meant gentle and soft. But that is not how some others may translate it. They may use the word “kind.”
But kind to me does not fully capture the essence – the full range – of Lateef, which definitely carries a hint of softness and gentleness, even though kindness, admittedly, cannot be exclusive of it.
But after reading and reflecting on Aayah 56 of Soorah Hood – Allah holding us all by our foreheads – it struck me how apt that expression was when it comes to our foreheads being in the grip of Allah.
Of course, at all times, and with regard to everything, only Allah knows best what he means and says.
And then Allah takes care of some of our most fundamental fears and worries – about our livelihood, sustenance, jobs, economic security and viability.
The same Aayat makes that point very clear also. It is not only our foreheads that are in Allah’s grip, but also our jobs and careers and our livelihood and our sustenance. He is in charge of it all.
Then give some thought to the expressions Al-Qawiyy and Al-‘Azeez – the strong and the mighty – and compare that with the expression Lateef – gentle, soft.
Do you get the picture?
Allahu Akbar!
How amazing this Qur’an is!
(28)
Some Observations on Soorah Yoonus (10: 61-64)
At this stage, a number of quick comments and observations can be made concerning the Aayaat (61-64) from Soorah Yoonus (10):
(A) Allah has friends and he has opening for new friends.
His hand of friendship is outstretched to all.
A call is going out from Allah to all to reach out to his hand of friendship.
(B) Allah’s friendship means freedom from fear and grief.
Once a human being is Allah’s friend, there is no more fear or grief for that person. That person has overcome both those common conditions of the human situation.
That person has transcended the common vagaries – ups and downs – of human life and attained a higher status of living.
(C) Rewards of Allah’s friendship are immediate as well as eternal.
Allah’s friendship bears fruit right here in this world as well as in the next world.
(D) Allah’s friendship has requirements and stipulations.
There are, however, two strict and yet most simple and easily accessible requirements for Allah’s friendship:
- First, you must have Iman.
That means you must believe in La Ilaha Illa Allah – there is no God but God – with all its implications.
And you must believe in it with all your heart.
- Second, you must have Taqwa.
That means you must cultivate the fear and love of Allah.
You must become truly conscious and respectful of Allah’s presence with you at all times.
That means a life of devotion to the true implications of Muhammad Rasoolullah (Sallallahu Alaihi wa Sallam).
That means living a life that is guided by the teachings and example of the Prophet, Sallallahu Alaihi wa Sallam.
Thus, the most effective way to claim freedom from fear and grief in this world – as well as in the next world – is to allow your life to be anchored and illumined by the twin pillars of La Ilaha Illa Allah and Muhammad Rasool Allah.
Not merely as a formality, not merely as an utterance by your mouth, not as a cliché, but in the truest and fullest sense.
Once you set yourself on that path, firmly and irrevocably, you are no longer a slave to your past or to your future – you are no longer oppressed by grief or fear.
You have found the secret to transcending both time and space. You have broken the chains that bind you to the common rigors of mortality – of life on earth.
Next Article: Four Words that Changed the World! All It Takes Is You!
Previous Article: COPING WITH FEAR AND GRIEF: An Islamic Approach [Part One]
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