SPEAKING IN THE KNOWLEDGE THAT TASKS ARE PERFORMED THROUGH ALLAH’S WILL
Another characteristic of the manner of speaking employed by the faithful is that, when speaking of something they are to do, they say, “insha’Allah,” that is, “If Allah wills.” When they take the decision to perform a particular task, they adopt all measures which are necessary. But, they do not forget that it can only be accomplished through Allah’s will. No matter how much we want to accomplish something, or to what extent we have done everything necessary, it will not be accomplished if Allah does not will it. Allah reminds the faithful of this matter in the Qur’an:
Never say about anything, “I am doing that tomorrow, without adding ‘If Allah wills’.” Remember your Lord when you forget, and say, “Hopefully my Lord will guide me to something closer to right guidance than this.” (Surat al-Kahf: 23-24)
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In order that the importance of this reminder be grasped, Allah prepares a large number of examples in a person’s in daily life. For example, one might regard it as a sure thing that a holiday, which had been planned in advance, and for which reservations and payments have been made, will take place. It would appear as if there could be no reason whatsoever for the holiday to be cancelled. The family, in plans for a holiday, could go to bed early the night before a flight early the next morning, leave home taking traffic conditions into account, and check over and over if they have their tickets with them, but they will not make the flight if Allah has not willed it. The fulfillment of the plan may be prevented by a sudden illness, a traffic accident, a flight delay for whatever reason, or the emergence of some duty which would take priority over the holiday.
If the family made plans without trusting in Allah, and saying, “We will do this if Allah wills,” they will be sorely disappointed if they are confronted with some obstacle. Since they falsely believe that tasks can be carried out without Allah’s consent, our holiday-planners will fret and grumble because they have not gone on holiday as expected. They do not take into account, however, that if they had, they might have suffered an unexpected accident, or met with some other unforeseen mishap, and that, on the contrary, the failure to proceed as they had planned may have actually been a blessing in many ways. To hold on to such error can only cause anxiety, both in this world and in the afterlife.
Muslims know that Allah created everything for a certain purpose and good. Therefore, if the family in our example is among the faithful, and they instead proceeded on the assumption that they would go on holiday only if Allah willed it, they will not be in any way disappointed by its cancellation. They experience the peace of mind and comfort of knowing that what is best and most beneficial for them depends on the will of Allah.
Saying, “Who knows what benefit there is in it for me?,” they attempt both to recognize that there must be some ultimate good, as well as exhibit to those around them how true believers ought to think and speak. Because they have surrendered themselves to Allah, and employed behavior that demonstrates their gratitude and submission to Allah, they enjoy the hope of reward in return for the morality they adopted, both in this world and on the Day of Judgment.
NOT SPEAKING FROM THE LOWER-SELF AND FROM PERSONAL DESIRES
Another superior moral characteristic reflected in the speech of the faithful is that they avoid speaking on behalf of their selves and their desires. Believers know that the lower self continually seeks to incite them to behavior of which Allah will not approve. For this reason, they speak not in the way their lower-selves suggest, but in the way inspired by their consciences. In the Qur’an, the behavior of the Prophet Yusuf (as) is offered as an example of this aspect of the morality of the faithful. When he was falsely accused, and as a result imprisoned for years in a dark dungeon, the Prophet Yusuf (as) refrained from defending himself, but admitted that the lower-self would always lead people into evil:
I do not say my self was free from blame. The [lower] self indeed commands to evil acts–except f or those my Lord has mercy on. My Lord, He is Forgiving, Merciful. (Surah Yusuf: 53)
Speaking from one’s desires is that which is done without taking into consideration the approval of Allah, and instead thinking selfishly only of one’s own wishes. In communities which do not live by the values of the Qur’an, people speak without thinking at all; they act on the spur of the moment and out of the feelings that arise from within them. For example, when a person makes a mistake, another may succumb quickly to rage, and speaking out of this rage, uses a course, critical and inconsiderate language, whereas one who hopes for the approval of Allah ought to use a way of speaking which deals with the mistake with forgiveness, which explains the mistake to the other person, and shows the way to correct it. In that case, the faithful straight away employ their consciences and say only whatever is most appropriate in accordance with the morality explained in the Qur’an.
(For further reference, please see, Muslim Way of Speaking, by Harun Yahya)
