Telling others our needs


Question: It is advised that we should not tell others our needs. But if we do not reveal our needs, how will they be met?
What is meant here is to expect our needs to be met not by Allahu ta’âlâ but by people. A hadîth-i sharîf says, “If a person trusts to Allah for his needs, he will bless him with [the causes that will bring about] his needs.” For instance, He will make all people show mercy to and serve this person. Thus, his or her needs will be satisfied. Another hadîth-i sharîf says:
(A person is referred to the place he has pinned his hopes on. If he does not pin his hopes on anyone other than Allah, Allahu ta’âlâ, in turn, undertakes his task; He does not hand it over to anyone else.) [Hâkim]

Whoever is for Allah, Allah is for him or her, too. Allahu ta’âlâ takes under His protection those whose sole concern in all their affairs is the good pleasure of Him. But if people seek the contentment of people and go against His pleasure, He refers their affairs to people.

Hadrat Yahyâ bin Mu’âdh Râdî says:
Others will love you as much as you love Allah. They will fear you as much as you fear Allah. They will obey you as much as you obey Allah. They will serve you as much as you serve Him. In short, whatever you do, do it for His sake. Otherwise, nothing you do will be useful at all. Do not think of yourself all the time! Do not put your trust in anyone except Allahu ta’âlâ!

Hadrat Abu Muhammad Râshî says:
The greatest curtain [hindrance] between yourself and Allahu ta’âlâ is to think of your self-interests only and to put your trust in someone who is as incapable as you are. To be a Sufi does not mean to go wherever you like, to rest in the shade of clouds, or to be revered by others. It means to keep a continuous confidence in Allahu ta’âlâ no matter what happens.
First to Allah then to you
When we entrust something or a baby to someone, is it permissible to say, “I entrust it first to Allah then to you”? Does it not have the implication, “I do not trust Allah much. Therefore, I also entrust it to you”?
Muslims do not say it in that sense because they are well aware that Allahu ta’âlâ is the first resort to turn to for entrusting something. In fact, with this statement they declare that they know and have belief in this fact. Also, they remind their interlocutors about this valuable information; that is, they mean, “You should not forget it, either.”

The hadîth-i sharîf, “Tether your camel and then put your tawakkul in Allahu ta’âlâ, points out that one should leave the result to Allah after holding fast to means and causes. Consigning one’s child to someone else is like tethering the camel. It is contrary to tawakkul to entrust the camel to Allah without tethering it first.

The meaning of the statement “I entrust it first to Allah then to you” is “I entrust it to you, and I put my tawakkul in Allah.” It does not mean, “I entrust it to you because I do not trust Allah.”


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