The Types And The Rulings Regarding Tawakkul (Trust In Allaah Ta`ala) And Asbaab (Opting For The Means)

The Two Types Of Tawakkul

Tawakkul is of two types, ilman and amalan.

Ilman – this is to understand that every matter is in the control of True Controller, Allaah Ta'ala, and that we rely and depend on Him for every thing. This type of Tawakkul is Fardh in every matter and is an essential constituent of Islaamic beliefs.

Amalan – The reality of this is to discard and abandon all means (and have total reliance in Allaah Ta`ala).

The Two Types Of Asbaab

There are two types of asbaab, asbaab-e-deeniya and asbaab-edunyawi.The former is when a Deeni benefit is realised when opting for it. To abandon it is unadvisable and perhaps even sinful or harmful. According to the Shariah, this is not tawakkul. If this is classified literally as tawakkul, then this type of ‘tawakkul’ is reviled.

As far as the asbaab of the world is concerned, there are two types of benefits which can be realised – Halaal or Haraam. If it is Haraam, then it will be necessary to abandon it, and this type of tawakkul is Fardh. If it is Halaal, then this is further divided into three parts, yaqeeni, zanni and wahmi. The asbaab-e-wahmiya, which the people of greed and avarice opt for, that is also known as toolul amal (long hopes and aspirations). It is necessary to abandon them and this tawakkul is Fardh and Waajib.

Asbaab-e-Yaqeeniya

This refers to those things whose benefit is naturally and essentially realised, like a person is comforted or satisfied after a meal, or one’s thirst is quenched after drinking water, etc. It is not permissible to abandon it and neither will this be regarded as tawakkul in the Shariah. If it is classified as tawakkul in the dictionary, then it will be impermissible to practice it.

Asbaab-e-Zanniya

Those things which have an apparent benefit, like recovering after medical treatment or receiving payment after working or labouring. To abandon these things, which in normal terminology would be regarded as tawakkul has some explanation attached to it. For a weak-natured person this is not permissible and permissible for a strong (in Imaan) person. However, specifically for a person who has strong (Imaan) nature and who is engaged in the service of the Deen, it would be Mustahab, in fact greatly encouraged to adopt this type of tawakkul. [Bawaadirun Nawaadir, page 267]

The Types And Rulings Regarding Tadbeer

Tadbeer has two stages, one is beneficial and the other permissible. As for being beneficial, if it conforms to taqdeer, then it will be beneficial, otherwise not.

With regard to its being permissible, there are two states, the one regards belief, that to accept asbaab (means) like the atheists do, that the asbaab has full effect, this is Haraam and spurious. The second state is amal, that is one uses the asbaab in order to achieve the aims. The ruling of this will depend on the objective. There are three options here, whether the objective is worldly or Deeni or sinful. If the objective is sinful, then this will naturally be Haraam. If it is Deeni then we will see whether this Deeni matter is Waajib or Mustahab. If it is Waajib, then to opt for this asbaab would be Mustahab and if it is worldly then we will see whether this worldly matter is of a necessary nature or unnecessary. If it is necessary, then we will look at the asbaab. If it is yaqeeni or not. If it is yaqeeni, then it would be Waajib to opt for the asbaab and if it not yaqeeni, then its adoption for the weak ones would be Waajib and permissible for the strong ones, however to abandon it (for the strong ones) is preferable.

If the worldly asbaab is not necessary, and if in opting for them is harmful to the Deen, then it will not be permissible otherwise it will be permissible. However to abandon it would be preferable. [Bawaadirun Nawaadir, page 265]

[The Principles And Codes Of Law In Hanafi Fiqh, Moulana Ashraf Ali Thaanwi rahmatullaahi 'alaih]

» Posted by Seifeddine-M on 5th December 2011

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