by Shaykh Akram Nadwi
Translated by Dr Imran Naved
They asked: “What is the meaning of ‘inshallah’?”
I replied: “Is there any Muslim who is unaware of the meaning of this word which is so frequently used in our lives?”
They said: “Its usage is so varied among people that its meaning and significance are obscured to us. We say it all the time without understanding its true meaning. Rarely are we confident that it grants us some benefit when we utter it, or that some harm or corruption befalls us if we are silent or forget to say it. Thus, inform us of its correct meaning and teach us from what your Lord has taught you.”
I replied: “It is a word of expressing reliance towards our Lord (tawakkul).”
They said: “Clarify and explain what you mean.”
I replied: “When we intend something, we ought to employ the means and tools that the Almighty, the All-Knowing, has decreed for us, without neglecting His commands or ignoring His prohibitions. Once we achieve this exalted station, it is essential for us to not just rely upon these preparations but to entrust the attainment of the intended matter and the fulfilment of it to Allah. Therefore, we say: ‘inshallah’, i.e., if Allah decrees it and allows it to occur.”
They said: “What is the point of employing the means and tools?”
I replied: “Allah has made the utilisation of means an indicator that the servant truly wishes for something to happen. However, these means by themselves do not achieve any of their wants, they don’t even bring them closer to their object of desire. Rather whatever is sought is in the hand of Allah alone. You will obtain it with His knowledge and Power when he Wills, how He wills and for whom He wills. He is fully capable of carrying out His command and nothing can oppose Him. Hence, it is obligatory for a believing servant of Allah to rely on Him. He says: ‘Then when you have taken a decision, put your trust in Allah’ [Q3:159]. Tawakkul is the highest level of iman and is a safeguard for all religious and worldly matters.”
They said: “We understand that it is obligatory upon us to rely on our Lord and not to trust in our own efforts but reliance is an action of the mind. What role is there for the tongue unless we say ‘inshallah’?”
I replied: “You have made a mistake in saying that tawakkul is the action of the mind. Rather you should know that complete worship is not reached unless the tongue corroborates what is accepted by the heart. Do you not see that when the servant believes in his Lord, belief (iman) is an action of the mind? But along with that, he is commanded to vocalise the two testifications (shahada) because that is a confirmation and assent [of that internal state]. Vocalising the two testifications is the first stage of islam and tawakkul is the final goal of iman. It is essential to vocalise them, thus perfecting one’s servanthood and expressing humility, submission, impotency and surrender to the power of Allah, His knowledge, and His Will.”
They said: “Explain this to us with examples.”
I replied: “For example, you are intending to do Hajj or Umrah. Thus, you get ready for it and take the necessary means – you have prepared the money, arranged your transportation, taken care of all your needs during the journey, found a travel group and organised accommodation. Then, despite having taken all these steps and made all these preparations, you do not say: ‘We are doing Hajj or Umrah’. No, you shall qualify your words by resigning the matter to the will of Allah.”
They said: “Once we rely on Allah and we express that with the words ‘inshallah’, is it necessary for us to keep repeating that every time we tell someone of our intent to do Hajj?”
I replied: “No.”
They said: “There are many people who say ‘inshallah’ every time they inform someone about their intent to do something in the future.”
I replied: “They have made an error in saying that and they do not understand its meaning. It is as if they have understood that ‘inshallah’ is a word that is combined with every action which is done in the future. Rather, you should know that it is not necessary to vocalise those important words except once – and that is after the required preparation for your objective. After that, you express your reliance on the Lord of the Worlds.”
They said: “Then, what is the meaning of ‘mashallah’?”
I replied: “It is an expression of reliance on Allah for an action that has occurred in the past.”
They said: “What is the effect of this word on settled matters?”
I replied: “Its benefit is so that people avoid lying, disbelief, oppression, and arrogance. Everything that has occurred in the past is due to Allah’s Will. Thus, it is not permissible for a worshipper to forget that and to attribute the occurrence of something to oneself is slander and falsehood.”
They said: “When should we say ‘mashallah’?”
I replied: “Whenever you utter words about your having accomplished something and talk about how you prepared to do it, you ought to say ‘mashallah’ so that you do not attribute any of the resultant good or blessing to yourself.”
They said: “We see many people who whenever they see beauty or perfection in someone, saying: ‘mashallah’.”
I replied: “They have made a mistake. It is like they think that it is a word that you say whenever you see something that amazes you. You should know that it is a word of reliance upon Allah. Observing the beauty that Allah has placed in the world does not require reliance, rather it is only applicable to human efforts. The same goes for perfection – most of it comes from Allah directly, and a little portion comes after human effort. You are not commanded to express tawakkul at other people’s efforts, so do not say ‘mashallah’ when you mention your or somebody else’s innate beauty, nor should you say it when you talk about the perfection in somebody else that was achieved through their effort. Rather you should say ‘mashallah’ about what you yourself achieve as the result of your effort and preparation.”
They said: “We have heard people say ‘bidhnillah’ (with the permission of Allah) instead of ‘mashallah’.”
I replied: “It is a mistake which occurs among common people and scholars, the young and old. The permission of Allah is His command. There is no meaning in restricting something to the command of Allah and His permission when there is no way for us to attain knowledge of His permission and His command. The eldest son of Ya’qub (AS) said: ‘I will not leave this land until my father permits me’ [Q12:80], he relates not leaving the land to his father’s permission and he is connected to his father via his [other] brothers. As for Allah’s permission, or His command, it is impossible to know that except through a prophet or angel. As for what Allah (SWT) commands us in His book, that is restricted to the will of Allah in the past and the future. Both examples are laid out in Surah al-Kahf: ‘It was better for you to say, when you entered your garden: ‘mashallah (that which Allah wills will come to pass)’ [Q:18:39], and ‘And never say of anything, ‘I shall do such and such thing tomorrow’ Except (with saying) ‘inshallah’ (If Allah Wills)’ [Q18:23]. This is how Allah, His Prophet, the companions, and the righteous scholars would use these words. Allah says: ‘Indeed Allah shall fulfil the true vision which He showed to His Messenger. Certainly, you shall enter the Masjid al-Haram, if Allah wills (inshallah), secure’ [Q48:27] and Yusuf (AS) says: ‘Enter Egypt if Allah wills, secure’ [Q12:99]. We have not heard anyone from the early generation saying: ‘bidhnillah’.”
They said: “There are those from the people who believe that one who misspells ‘inshallah’ by connecting the conditional particle with the verb (as follows: “insha Allah”) has disbelieved.”
I replied: “How has he disbelieved?”
They said: “Because the meaning of that – and I seek refuge with Allah – is “the origination of Allah”, i.e., that Allah has originated.”
I replied: “This is an ignorant remark about the Arabic language, people’s speech, and how they write. Grammatically, verbal nouns (maṣdar) can stand in a possessive relationship (iḍāfa) with their subject (fāʿil) or their object (mafūl). As for the (misspelt) expression inshaʾ Allah, the verbal noun al-inshāʾ (origination) is understood as meaning “what Allah has originated” (ma anshaʾhu Allah). A similar example even occurs in the Qurʾān: ‘This is the creation of Allah’, where the word “creation” (khalq) is in a possessive relationship (iḍāfa) with “Allah”. Nobody will doubt that in this case, the verbal noun “creation” is the object and “Allah” is the subject. Turning back to the misspelt expression: The person who writes it as such clearly intended to connect his words and intent to the will of Allah. Connecting the conditional particle with the verb is indeed a permitted way of writing, even though its usage has not spread among the people. You should know that writing (khaṭṭ) is a human art form and not a divinely inspired ruleset. People’s words and actions are never to be separated from their intentions – neither in Islam nor in other religions, except for Judaism. A person who writes ‘inshallah’ like this does not intend to refer to origination (inshāʾ), rather his intent is God’s will (mashīʾa). Passing judgment on a person for their expressions and the appearance of their actions without consideration for their intentions is the way of the Jews.”
I concluded: “The expression of reliance on Allah is ‘inshallah’, so do not say ‘bidhnillah’ in its place. Avoid new innovations and leave empty speech, obey your Lord expecting good in the hereafter, and reflect on the meanings of your words before issuing them. May Allah grant us all success. Do your utmost to deeply embed belief in your heart and anchor its root in your innermost. Amin.”
Islam is perfect, and any mistakes are solely mine. I take responsibility for my mistakes and seek your pardon for any errors I may have made. And Allah Knows Best!
