The Name Al-Musta’aan is mentioned twice in the Noble Qur’an. In Surat Yusuf (12:18), Allaah (Ta’ala) says:
فَصَبْرٌ جَمِيلٌ ۖ وَاللَّهُ الْمُسْتَعَانُ عَلَىٰ مَا تَصِفُونَ
“…’So (for me) patience is most fitting. And it is Allaah (Alone) Whose help can be sought against that which you describe.’”
And, in Surat al-Anbiyaa’ (21:112), Allaah (Ta’ala) says:
قَالَ رَبِّ احْكُمْ بِالْحَقِّ ۗ وَرَبُّنَا الرَّحْمَٰنُ الْمُسْتَعَانُ عَلَىٰ مَا تَصِفُونَ
“He [Muhammad (Salla-Allaahu ‘alayhi wa sallam)] said: ‘My Lord! Judge You in truth! Our Lord is the Most Gracious, Whose Help is to be sought against that which you attribute [unto Allaah that He has offspring, and unto Prophet Muhammad (Salla-Allaahu ‘alayhi wa sallam) that he is a sorcerer, and unto the Qur’an that it is poetry].’”
THE MEANING OF THE NAME WITH REGARDS TO ALLAAH
Ibn Jarir (Rahimahullaah) said: “Allaah’s Statement: ‘And it is Allaah (Alone) Whose Help can be sought against that (lie) which you describe,’ means, Allaah (Alone) Whose Help I seek to suffice me against the evil lies which you describe.” [Jami’ul-Bayaan]
He (Ibn Jarir) said in regards to Allaah’s Statement in Surat al-Anbiyaa’: ‘Our Lord is Most Gracious, Whose Help is to be sought against that which you attribute (to Him, His Messenger and His Book)’ means, O Muhammad (Salla-Allaahu ‘alayhi wa sallam), say: ‘Our Lord Who shows mercy to His servants and encompasses them with His favors is the One Whose Help I seek against what you say and describe regarding what I have brought to you from Allaah’:
هَلْ هَٰذَا إِلَّا بَشَرٌ مِثْلُكُمْ ۖ أَفَتَأْتُونَ السِّحْرَ وَأَنْتُمْ تُبْصِرُونَ
“…’Is this [Muhammad (Salla-Allaahu ‘alayhi wa sallam)] more than a human being like you? Will you submit to magic while you see it?’” [Surat al-Anbiyaa’ (21: 3)]
And your statement:
بل افتراه بَلْ هُوَ شَاعِرٌ
’Nay, he has invented it! Nay, he is a poet!’ [Surat al-Anbiyaa’ (21: 5)]
And your lie against Allaah (Ta’ala) by saying:
اتَّخَذَ الرَّحْمَٰنُ وَلَدًا
’The Most Gracious (Allaah) has begotten a son.’ [Surat al-Anbiyaa’ (21:26)]
It is easy for Him to change that, and the decision will be made regarding me and you by hastening the punishment for you for that which you describe and attribute.” [Jami’ul-Bayaan]
In Al-Asnaa, Ibn Al-‘Arabi (Rahimahullaah) said: “This Name has not been mentioned in any narration quoted by Abu Hurairah (Radia-Allaahu ‘anhu), nor have the Ulama’ (the scholars) mentioned it, although it is one of the Most Noble Names because of the Nobility of Who it is attached to (linked to). In Surat al-Fatihah (1: 5), the meaning of this Name is implied in Allaah’s Statement:
إِيَّاكَ نَعْبُدُ وَإِيَّاكَ نَسْتَعِينُ
“You (Alone) we worship, and You (Alone) we ask for help (for each and everything).”
Al-Qurtubi (Rahimahullaah) said: “Al-Musta’aan is the One Who does not ask for help; rather, He is the One Whose Help is sought, and ‘the help’ means support in the matter (i.e. your need). Allaah (Ta’ala) is Rich and in no need of a helper, supporter, partner or minister. Rather, every help is from Him and is sought from Him. All Glory is to Him, La ilaaha illa Huwa (none deserves to be worshipped except Him).” [Paraphrased and summarized from al-Kitaab Al-Asna].
THE IMPACT OF BELIEF IN THIS NAME
1- Allaah, the Exalted, the Blessed, is Al-Musta’aan. Help and strength are sought from Him to perform the acts of obedience, to abandon the prohibitions and to bring benefits and repel harm.
He (Ta’ala) helps His servants and He does not seek help from anyone, either on the earth or in the heavens. He (Ta’ala) says in Surat Saba’ (34:22):
قُلِ ادْعُوا الَّذِينَ زَعَمْتُمْ مِنْ دُونِ اللَّهِ ۖ لَا يَمْلِكُونَ مِثْقَالَ ذَرَّةٍ فِي السَّمَاوَاتِ وَلَا فِي الْأَرْضِ وَمَا لَهُمْ فِيهِمَا مِنْ شِرْكٍ وَمَا لَهُ مِنْهُمْ مِنْ ظَهِيرٍ
“Say: [O Muhammad (Salla-Allaahu ‘alayhi wa sallam) to those polytheists, pagans, etc.] ‘Call upon those whom you assert (to be associate gods) besides Allaah, they possess not even the weight of an atom (or a small ant), either in the heavens or on the earth, nor have they any share in either, nor is there for Him, any supporter from among them.’”
Ibn Katheer (Rahimahullaah) said: “Allaah does not have, among these rivals, any whose support He seeks in any matter. On the contrary, all of creation is in need of Him and is enslaved by Him.” [Tafseer al-Qur’an al-Adheem]
Allaah (Ta’ala) says in Surat al-Israa’ (17:111):
قُلِ الْحَمْدُ لِلَّهِ الَّذِي لَمْ يَتَّخِذْ وَلَدًا وَلَمْ يَكُنْ لَهُ شَرِيكٌ فِي الْمُلْكِ وَلَمْ يَكُنْ لَهُ وَلِيٌّ مِنَ الذُّلِّ ۖ وَكَبِّرْهُ تَكْبِيرًا
“And say: ‘All the praises and thanks be to Allaah, Who has not begotten a son (nor an offspring), and Who has no partner in (His) Dominion, nor He is low to have a Waliyy (helper, protector or supporter). And magnify Him with all the magnificence, [Allaahu-Akbar (Allaah is the Most Great)].’”
Allaah (Ta’ala) has declared Himself to be above having any faults or defects. Indeed, He is Allaah, (the) One, the Self-Sufficient Master. He neither begets nor was He begotten, and there is none co-equal or comparable unto Him. He is not incapable or weak such that He needs to have a helper or supporter or adviser. Rather, He Alone without any partner or associate, may He be Exalted, is the Creator of all things and He is the One Who is running and controlling them by his Will. He is the Ever-Living, the Self-Subsistent Who does not need any of His creation in His Life and Eternity. On the contrary, all His creation are in need of His Help; there is no life or existence for them, except by Him and by His Power and Ability without any partner.
2- Imaam Ibn al-Qayyim (Rahimahullaah) mentioned a very precious, comprehensive statement about Isti’aanah (seeking help) and its link to worship and the types of its people. He (Rahimahullaah) said: “Isti’aanah (seeking help) joins two bases: Trust in Allaah and reliance on Allaah. For a slave may trust a person but he does not depend on him in his affairs -in spite of having trust in him- and that is because of his self-sufficiency. It could also happen that he depends on someone -in spite of not having trust in him- and that is because of his need of him and because there is no one who can take his place.
The basis of Tawakkul is made up of trust and reliance, and it is the reality of “You (Alone) we worship, and You (Alone) we ask for help (for each and everything).”
Those two bases (i.e. Tawakkul and worship) are mentioned together in many verses in the Noble Qur’an, such as:
- In Surat Hud (11:88):
وَمَا تَوْفِيقِي إِلَّا بِاللَّهِ ۚ عَلَيْهِ تَوَكَّلْتُ وَإِلَيْهِ أُنِيبُ
’And my success is not but through Allaah. Upon Him I have relied, and to Him I repent.’
- In Surat al-Mumtahinah (60: 4), Allaah (Ta’ala) mentions what the believers say:
رَبَّنَا عَلَيْكَ تَوَكَّلْنَا وَإِلَيْكَ أَنَبْنَا وَإِلَيْكَ الْمَصِيرُ
‘Our Lord! In You (Alone) we put our trust, and to You (Alone) we turn in repentance, and to You (Alone) is (our) final Return.’
- In Surat al-Muzzammil (73: 8-9), Allaah (Ta’ala) says:
وَاذْكُرِ اسْمَ رَبِّكَ وَتَبَتَّلْ إِلَيْهِ تَبْتِيلًا
“And remember the Name of your Lord and devote yourself to Him with a complete devotion.”
ربُّ الْمَشْرِقِ وَالْمَغْرِبِ لَا إِلَٰهَ إِلَّا هُوَ فَاتَّخِذْهُ وَكِيلًا
“(He Alone is) the Lord of the east and the west, La ilaaha illa Huwa (none has the right to be worshipped but He). So take Him Alone as Wakeel (Disposer of your affairs).”
- In Surat ash-Shura (42:10), Allaah (Ta’ala) says:
وَمَا اخْتَلَفْتُمْ فِيهِ مِنْ شَيْءٍ فَحُكْمُهُ إِلَى اللَّهِ ۚ ذَٰلِكُمُ اللَّهُ رَبِّي عَلَيْهِ تَوَكَّلْتُ وَإِلَيْهِ أُنِيبُ
“And in whatsoever you differ, the decision thereof is with Allaah (He is the ruling Judge). [And say O Muhammad (Salla-Allaahu ‘alayhi wa sallam) to these polytheists]: Such is Allaah, my Lord in Whom I put my trust, and to Him I turn in all of my affairs and in repentance.”
- In addition to Surat al-Fatihah (1: 5), these five Ayaat in the Qur’an join the two bases which are:
- You (Alone) we worship
- You (Alone) we seek help from.
‘Ebaadah (worship) is mentioned prior to Isti’aanah (seeking help) in Surat al-Fatihah; (i.e. the goal precedes the means). This is because:
- Worship is the goal or the purpose for which the slaves are created, and Isti’aanah (seeking help) is the means for (attaining) it.
- ‘You (Alone) we worship’ pertains to His Divinity (Uloohiyyah) and His Name ‘Allaah’; whereas, ‘You (Alone) we seek help from’ pertains to His Ruboobiyyah (Lordship) and His Name ‘Ar-Rabb’. Therefore, ‘You (Alone) we worship,’ precedes ‘You (Alone) we seek help from.’
Similarly, the Name ‘Allaah’ is mentioned before the Name ‘Ar-Rabb’ in the beginning of the Surah.
Also ‘You (Alone) we worship,’ is the part which pertains to the Rabb (the Lord), so it is the first part which is a praise of Allaah (Ta’ala) because He deserves it, while ‘You (Alone) we seek help’, is the part which pertains to the slave; so the portion (share) which is for the slave is ‘Guide us to the Right Path.’ (1: 6) -to the end of the Surah.
c. The absolute ‘Ebaadah (worship) comprises Isti’aanah, and not vice versa. This means that every worshipper of Allaah who embodies complete servitude is a seeker of Allaah’s Help and not the opposite. This is because the one who follows his desires and lusts may seek help from Allaah to fulfill his desires. Accordingly, the worship (‘Ebaadah) is more perfect and complete, and therefore it is the part which pertains to the Rabb.
d. Isti’aanah is a part (kind) of worship and not the opposite and the Isti’aanah is seeking from Him and worship (‘Ebaadah) is seeking Him
e. ‘Ebaadah (worship) is not performed except by a sincere person, while Isti’aanah could be done by both a sincere person and a person who is not sincere
f. ‘Ebaadah (worship) is Allaah’s Right which He enjoined upon you, and Isti’aanah (seeking help in worshipping Him) is Allaah’s alms-giving (Sadaqah) which He has granted you, and fulfilling His Right is more important than turning to (undertaking) His Sadaqah (alms-giving).
g. ‘Ebaadah is (an expression of) gratitude for His blessings upon you and Allaah loves to be thanked; and giving help is His Action with you and His guidance for you. So, if you adhere to His servitude (i.e. worship Him and show obedience to Him), He will help you with it.
Servitude is surrounded by two kinds of help:
A help before it, to help one adhere to it and perform it, and another help comes after it for performing another servitude, and so on till the slave dies.
h. “You (Alone) we worship,” is for Him (Ta’ala) and ‘You (Alone) we seek help from,’ is by Him, and what is for Him is given precedence or priority (over) what is by Him.
This is because what is for Him (i.e. worship, obedience) is attached to His Love and Pleasure, and what is by Him is related to His Will. What is attached to His Love is more perfect and complete than what is joined with His Will. The whole universe is linked to His Will: the angels, the devils, the believers, the disbelievers, and the acts of obedience and disobedience; and what pertains to His Love is their obedience, and their Imaan. The disbelievers are people of His Will and the believers are people of His Love. Therefore, nothing pertaining to Allaah will settle in Hell-Fire forever, and all what is therein is by Him and His Will.
These are some of the secrets (i.e. hidden facts) which show the wisdom of the precedence of “You (Alone) we worship”, over “You (Alone) we seek help.”
Types of people with regards to their ‘Ebaadah (worship) and Isti’aanah (seeking help)
Based on the aforementioned, the people with regards to these two bases- ‘Ebaadah and Isti’aanah- are divided into four categories:
The First category:
Those who are the most virtuous, who are the best in their worship and who seek Help from Allaah to worship Him in the way that pleases Him:
Worshipping Allaah is their utmost goal and demand (wish), so they ask Him to help them in it and to guide them to establish it (make them firm). Therefore, the best thing that one can ask of his Lord, the Blessed, the Exalted, is the help to do the things that are pleasing to Him. This is what the Prophet (Salla-Allaahu ‘alayhi wa sallam) taught his beloved Companion, Mu’adh ibn Jabal (Radia-Allaahu ‘anhu), when he said to him: “O Mu’adh! By Allaah, I love you and I advise you not to leave supplicating after every (obligatory) Salaat:
اللهُمَّ أعِنِّي على ذِكْرِكَ وشُكْرِكَ وحُسْنِ عبادَتِكَ
‘O Allaah, help me remember You, expressing gratitude to You and worship You in the best manner).’” [Saheeh Al-Jamie’, no. 7969]
The most beneficial Du’aa (supplication) is to ask Allaah for help to do what pleases Him, and the best gift He (Ta’ala) can grant the slave is this request. All the authentic Du’aat (supplications) that are quoted revolve around this meaning, repelling what opposes it and perfecting and making its means easy.
Shaikh ul-Islam Ibn Taymiyah (Rahimahullaah) said: “I reflected over the most beneficial supplication; it was asking for help to seek Allaah’s Pleasure, and I found it in Surat al-Fatihah (1: 5): ‘You (Alone) we worship and You (Alone) we ask for help.’”
Second category:
Those who turn away from His worship and do not seek His help:
They neither worship Him (‘Ebaadah) nor seek His help (Isti’aanah). If one of them does ask Allaah, he will ask Him for help in fulfilling his lusts and desires; not for what pleases Allaah or to fulfill His Rights (Subhaanhu wa Ta’ala). Everyone in the heavens and earth ask Him, both His Awliyaa’ (close believing slaves) and His enemies, and He (Ta’ala) provides for both of them.
The most hated one among Allaah’s creation to Him –Iblees, His enemy- asked Him and in spite of that He granted him his request and made him enjoy it. However, since Allaah’s help was not sought in His Pleasure, it was an increase in wretchedness for Iblees and it cast him out from the Mercy of Allaah.
This is the case with everyone who seeks the help of Allaah for a matter which is not in obedience to Allaah; it will be for him a cause of keeping him far away from the pleasure of Allaah. Let every mindful person contemplate this in himself. Let him know that Allaah’s response to those who ask Him is not an honor for the requester with Him, as His slave may ask Him for a need and He (Ta’ala) will fulfill it for him and in it is his destruction and wretchedness. Fulfilling a need for a person could be because of his low status with Him, whereas preventing a person from a need could be due to his honor with Him and His love for him. So He (Ta’ala) will withhold the need from him as a protection for him and not as a stinginess from Him. He (Ta’ala) does this with His slave whom He intends to honor and love, and He deals with him with His Kindness. However, the slave—because of his ignorance—thinks that Allaah does not love or honor him when he sees that He fulfills the needs of others, so he thinks bad about his Lord.
By Allaah! If Allaah reveals what is in the inner self of His slave, He would find the slave blaming and accusing the Qadar (preordainment Decree) i.e. thinking that this should be as such and such and he has no choice. The mindful person is an opponent to his self while the ignorant is an opponent to the Decree of his Lord.
Beware of asking Him for something specific while its goodness and end result is hidden from you. Link it with His Knowledge in which there is goodness and perform Istikharah when you need to ask Him, and let your Istikharah be of the one who does not have knowledge of his interest nor ability over it, nor guidance to its details, nor does he own any good or harm for his self. Rather, he knows that if he is left to his self, he would perish and his affairs would be in a mess.
If He grants you something without you asking Him, then ask Him to make it a means of obedience to Him and to attain His pleasure, and not to allow it to be an obstacle that prevents you from Him or a means of keeping away from His pleasure.
Third Category:
Those who worship without Isti’aanah, and these are of two kinds:
- Al-Qadariyyah: who claim that Allaah did for His slave all types of kindnesses and nothing remains in His determination as a help for him in action.
- The second group are those who perform acts of worship and certain Wird (constant worship), but their Tawakkul and Isti’aanah are deficient. Their hearts do not comprehend the relation of taking the means and Qadar.
These peoples’ share of guidance and success is according to their Isti’aanah and Tawakkul, and their share of weakness and humiliation is according to the scarcity of their Isti’aanah and Tawakkul. If the slave truly relies on Allaah as he should, he would be able to remove a mountain from its place if he was ordered to do that.
Meaning of Tawakkul and Isti’aanah:
Ibn al-Qayyim (Rahimahullaah) said: “It is a state which is established due to one’s knowledge about Allaah, belief in His Oneness of creation, Tadbeer (management), harm, benefits, giving and preventing, and that what He Wills will be and what He does not Will, will not be even if all of mankind wills it. This belief will make him rely on Allaah, give Him the authority to dispose his affairs, feel at rest towards Him, trust Him, and be certain of His sufficiency when relying on Him.
This is the state of the Mutawakkil (the person who puts his trust in Allaah), and whoever is like that with Allaah, Allaah will suffice him for sure. Allaah (Ta’ala) says in Surat at-Talaaq (65: 3):
وَمَنْ يَتَوَكَّلْ عَلَى اللَّهِ فَهُوَ حَسْبُهُ ۚ
“And whoever puts his trust in Allaah, then He will suffice him.”
If one is from the people of Taqwa, he will have a praiseworthy end and if he is not from the people of Taqwa, then he is from the next category.
Fourth category:
Those who testify to Allaah’s Oneness in giving benefit and causing harm:
They believe that whatever Allaah Wills, will happen and whatever He Wills not, will not happen. However, they do not comply with what Allaah loves and is pleased with, rather they rely on Him and seek His help to fulfill their desires and lusts. So, their needs are fulfilled and helped with wealth, position among people, leadership or (states of) strength and authority. However, they have no (good) end. This is a sort of apparent kingdom and wealth which does not require Islam or any allegiance or nearness to Allaah. This is because kingdom, position, wealth, and (good) state are granted to the believer and the disbeliever, to the righteous and the wicked. So whoever considers any of the aforementioned things (matters) to be an indication of Allaah’s Love and His Pleasure, and thinks that he is one of the close Awliyaa’ (friends, etc.) of Allaah, then he is the worst of the ignorant and the furthest away from knowing Allaah. He is the furthest from knowing his religion and the distinction between what Allaah (Ta’ala) loves and is pleased with and what He hates and is displeased with.
If one’s worldly state, such as having a kingdom and wealth, helps its owner obey Allaah and seek His Pleasure, and he complies with His commands; then Allaah will join him with the just, righteous kings. Otherwise these will be an affliction for him and cause him to become further away from Allaah. He will be joined with the oppressing kings and wicked rich people.” [End quote of the statement of Ibn al-Qayyim, in Madaarijus-Salikeen – paraphrased and summarized].
Source:
📚 An-Nahj Al-Asmaa fee Sharh Asmaa’ Allaahul-Husna by Shaikh Muhammad Humood an-Najdi
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