1. Polytheism Due to Fear

Khaw! (fear) as defined by scholars is a fearful or uneasy anticipation ofharm. It is of three forms: A. Fear of a mysterious power. It is defmed as fearing of the supernatural or so-called harm of an idol. false deity. dead person. human being or ajinni.

Narrating about the people of Hud (PBUH). the Quran says: «We only say that some ofour gods have possessed you with evil [i.e•• insanity]."He said. < Indeed, I call Allah to witness. and witness [yourselves] that I am free from whatever you associate with Allah:" (Qur'a.n: Hlid: 54) The Arab pagans, moreover. threatened the Prophet with supernatural harm of their idols. The Quran provides: (Qur'a.n: Az-Zumar: 36) This extreme awe of false deities is currently practiced by worshippers of graves and idolaters who fear these idols and frighten, of them. the believers who invite others to sincerity and devotion to Allah. Due reverence and fear should be directed solely to Allah. It is a ritual religious act. Almighty Allah says: <~ ..

So fear them not, butfear Me. ifyou are [indeed] believers:' (Quran: Alu 'Imran: 175) And He says: Fearing Allah is, thus, one of the sublime grades of belief. so whoever devotes himself to or fears others than Allah will be held as one committing an act of major polytheism. We seek Allah's refuge from all these evil deeds. ----------- B. Similarly, some people abandon acting upon due ritual religious ordinances out of awe of others. This is absolutely abominable and is held as an act of minor polytheism, which is clearly enunciated in the following Qur'anic verse: "ThGse to whom people [i.e., hypocritesJ said, 'Indeed, the people have gathered against you, so fear them.' But it [merelyJ increased them in faith, and they said, 'Sufficient for us is Allah, and [He isJ the best Disposer ofaffairs: So they returned with favor from Allah and bounty, no harm having touched them. And they pursued the pleasure ofAllah, and Allah is the possessor ofgreat bounty - that is only Satan who frightens [youJ ofhis supporters.

So fear them not, butfear Me, ifyou are [indeedJ believers?' (Quran: Alu 'Imran: 173-175) It is also the kind offear denounced according to the hadith, which is related by Ibn Majah on the authority ofAbu Sa' ld Al-Khudri (may Allah be pleased with him) who has reported the Prophet (PBUH) as saying: "Do not let anyone despise himself' They (the Prophet's Companions) asked, 'How can a man despise himselfl' He said. 'He witnesses an affair which requires a word (testimony, remark or a comment) uttered (or made) for the sake of Allah, but he declines. On the Day of Judgment, Allah will reprimand him saying, 'Why should not you afford to say such a word for My sake?' He will, then, say, 'Out of being afraid ofpeople: Allah will then say, 'It is Me, Whom you had to fear.' " C. Fear may also be called forth by the normal feeling ofagitation and anxiety caused by the presence or imminence of danger such as fear of a foe or a vicious beast. It is not, however, abominable or impermissible.

In relation to the story of Musa (Moses), Allah, Exalted be He, says: "So he left it, fearful and anticipating [apprehensionJ," (Quran: Al-Qa~a~: 21) The first feeling offear should be wholly and sincerely directed to Allah Alone, as it is among the greatest acts ofworship; moreover, the second is complementary to man's perfect belief and worship. Allah's saying < That is only Satan who frightens [youJ of his supporters..,' . (Quran: Alu 'Imran: 175) is interpreted that Satan frightens the believers by his supporters and friends. But according to the Qur'anic verse which provides: .....Sofearthem not, butfear Me•• ," (Quran: Alu 'Imran: 175) Allah declares a divine prohibition to fear anyone besides Him. The believers should, thus, pay due reverence and awe to Allah Alone.

If they wholeheartedly fear Him and sincerely dedicate themselves to His service, Allah will defmitely grant them what they long for and He will absolutely make them safe from all fears. Allah, Exalted be He, says: "IsnotAllahsufficientforHisServant [i.e., ProphetMuh.ammad}? And [yet}, they threaten you with those [they worship} other than Him••." (Quran: Az-Zumar: 36) Ibnul-Qayyim says: "One of the plots of Allah's foe (Satan) is to frighten the believers with his soldiers and allies so that the believers may fall short of resisting them, enjoining them with good or forbidding them form evil. Allah, Exalted be He, has warned us against such evil plots of Satan. He has also admonished us not to fear them.

Thus, the firmer the believer's faith, the feebler will be his fears of Satan and his allies. As long as a Muslim's faith is weak, his fear of Satan will become stronger." Almighty Allah says: "The mosques of Allah are only to be maintained by those who believe in Allah and the Last Day and establish prayer and give Zaktih and do notfear except Allah, for it is expected that those will be of the [rightly} guided:' (Quran.: At-Tawbah: 18) According to the aforementioned Qur'anic verse, Allah's mosques are fIlled with the believers in Allah and the Last Day, who are of submissive hearts, obedient bodies and sincere devotion. It is apparent that Allah has distinguished the believers with maintaining mosques and denied the disbelievers doing so, because mosques can only be maintained through good deeds and obedience to Allah. Contrarily, the disbeliever's deeds, no matter how great they may be, are like a mirage in a lowland which a thirsty one thinks it to be water until, when he comes to it, he finds it is nothing: (Quran.: An-Nur: 39) or are even ~ •. like ashes which the wind blows forcefully on a stormy day.. : (Quran: Ibrahim: 18) Mosques, therefore. may only be maintained through sincerely offered good deeds, which conform to sound belief and are free from any Bid' ahs or superstitions. A mosque is not maintained through highly erected walls, or excessively decorated buildings or tombs.

The Prophet (PBUH) has cursed those who construct mosques in this way. In interpreting the Qur'anic verse which provides, ~ .. and do not fear except Allah...' (Quran: At-Tawbah: 18), Ibn 'Atiyyah maintains: "Pear, as mentioned in this Qurcmic verse, signifies reverence, devotion and obedience, and there is no doubt that man fears the worldly dangers." Mu'awiyah (may Allah be pleased with him) wrote a letter to the Mother of the Believers, 'A'ishah (may Allah be pleased with her), asking her brief advice on the religion. 'A'ishah, therefore. wrote: "To Mu 'awiyah: Peace be upon you. I heard the Messenger of Allah (PBUH) saying, 'Whosoever seeks Allah's pleasure through the dissatisfaction ofpeople, Allah will suffice him the burdens resulting from people. And if he seeks people's pleasure at the expense of Allah's dissatisfaction with him, Allah will let him for people." It is related by Abu Nu' aym in his book entitled '~l-Hilyah (The Ornament)" and Ibn Hibban in his S.ahih (Authentic Book) as follows: "Whosoever seeks Allah's pleasure through people's dissatisfaction, Allah will be pleased with him and will turn people satisfied with him.

And if he seeks people's pleasure through Allah's dissatisfaction, Allah's wrath will be inflicted on him and people will be discontent with him." Shaykhul-IsIim, Ibn Taymiyah (may Allah have mercy on him) says: "'.A.'ishah wrote to Mu'tlwiyah advising, 'Whoever seeks Allah's pleasure through the dissatisfaction ofpeople, Allah will suffice him the burdens resulting from people. And if he seeks the pleasure of people through Allah's dissatisfaction with him, people will be of no use to him: This is the text of the marfu ' (traceable) hadith as traced back to the Prophet (PBUH). As for the mawquf (discontinued) hadith ascribed to '.A.'ishah, it reads, 'Whosoever seeks Allah's pleasure through people's dissatisfaction, Allah will be pleased with him and will turn people's satisfaction toward him. And if he seeks the pleasure of people through Allah's dissatisfaction, his praisers among people will soon defame him: " This point is of a paramount significance in the religion. since a man who pleases Allah even if through dissatisfying people will be held as a pious and righteous servant of Allah. Allah absolutely befriends the righteous and He will definitely make him content.

Almighty Allah says: «",AntI whoever fears Allah - He will make for him a way out and will provide for him from where he does not expect..." (Quran: At-IalAq: 2-3) In this case, Allah will relieve a believer of all burdens. People will become satisfied with him when they free themselves of personal interests or when they deeply think about their ends. But if he pleases people through Allah's dissatisfaction, people will be ofno use to him in the Sight ofAllah. His example will be like the wrongdoer who regrets by biting his hands on the Day ofResurrection. His praisers whose pleasure was ardently besought will abruptly turn against him.

It frequently occurs, for the end is always best for the righteous. However, they do not consider the end at first as long as they act upon their personal interests and whims. According to the two narrations of the aforementioned hadith, man may, ifhe ardently seeks the pleasure ofAllah, get two great benefits; namely the satisfaction ofAllah and that ofpeople. Conversely, if he seeks the pleasure ofpeople through Allah's dissatisfaction, both Allah and people will be dissatisfied with him. Therefore, the hadith concludes that righteousness lies in seeking Allah's pleasure while displeasing Him is a source of grave evil.

We should also know that fear of Allah should be espoused by love and hope. Fear should not lead to despair or losing hope in Allah's mercy. A believer combines both fear of Allah and hope in His mercy. If he has only fear, it may entail despair of Allah's mercy, and if he has only hope~ he may feel secure from the plan ofAllah. Excessive hope and despair contradict true monotheism.

Allah, Exalted be He, says: «Then, did they feel secure from the plan ofAllaht But no one feels securefrom the plan ofAllah except the losing people." (Quran: AI-A'raf: 99) And He says: «... no one despairs of relief from Allah except the disbelieving people:' (Quran: yftsuf: 87) He further says: ~ who despairs of the mercy ofhis Lord exceptfor those astray1" (Quran: AI-Hijr: 56) Ismi'it Ibn RMi' says: "To feel secure from the plan of Allah is to persistently perpetrate a sin while having hope that Allah will forgive it." Scholars maintain that despair is a complete loss of hope in getting relief or acquiring a happy end. It is opposite to feeling secure from the plan ofAllah. Both acts are grave sins. A believer should not excessively feel afraid of Allah so that he may fall a prey to despair of His mercy. Moreover, he should not excessively have hope so that he may feel secure from Allah's punishment.

Rather, the believer should espouse hope with fear, and obediently act upon Allah's commands. Allah, Exalted be He, says: '~ •• they used to hasten to good deeds and supplicate Us in hope and fear, and they were to Us humbly submissive." (Quran: Al-Anbiya: 90) And He says: "Those whom they invoke seek means of access to their Lord, [striving as to] which of them would be nearest, and they hope for His mercy and fear His punishment. Indeed, the punishment ofyour Lord is ever feared:' (Quran: Al-Isra:57) A servant of Allah, by combining fear of and hope in Allah, will be motivated to take every beneficial means. By keeping hope in Allah's mercy, he will hasten in doing good deeds, and by experiencing fear, he will swiftly work on abandoning sins out of fear of Allah. If he experiences despair of Allah's mercy, he may, thus, cease doing good, and if he feels secure from Allah's punishment, he may turn lax in observing his duties and, therefore, rush into perpetrating evil deeds.

Scholars have said: "Whosoever worships Allah by according Him reverent love only is a Sufi, and whosoever worships Him by according Him extreme awe only is, thus retainingKharijites' belief. Similarly, he is a MUTt I whosoever worshipsAllah by only retaining hope in His mercy. As for he who combines love, fear and hope, he is certainly a true believer as depicted in the Ever-Glorious Quriln, 'Those whom they invoke seek means ofaccess to their Lord, [striving as to] which of them would be nearest, and they hope for His mercy and fear His punishment•. : (Quran: AlIsm: 57)." Almighty Allah has depicted those who disregard fear of Allah, rush into perpetrating sins and feel secure from Allalis punishment as the losers in the Qur'anic verse, which provides: "Then. did the people of the cities feel secure from Our punishment coming to them at night while they were asleep? Or did the people of the cities feel secure from Our punishment coming to them in the morning while they were atplay? Then. did they feel secure from the plan ofAllah1 But no one feels secure from the plan ofAllah except the losing people:' (Quran: AI-A' rM: 97-99) The intended meaning in the aforementioned verse is that Almighty Allah demonstrates that previous nations renounced their prophets, persisted in disbelief and perpetrated abominable acts mainly because they felt secure from Allalis plans and lacked fear of Him.

Allalis plans are always drawn against sinners upon whom Allah bestows His favors until they misperceive that He is well pleased with them. Then, they will be enticed to sin more and more until they completely perish. Almighty Allah, moreover, warns the following generations against such abominable acts. He says: "Has it not become clear to those who inherited the earth after its [previous] people that if We willed, We could afflict them for their sins? But We seal over their hearts so they do not hear:' (Quran: AI-A' rM: 100) Some scholars maintain that man's feelings of fear of Allah are a consequence of the following matters: 1.

His full cognizance of the grave sin he committed and its consequence. 2. His full belief in Allalis punishment. 3. His fear of not seizing an opportunity of repenting his sins. Through these three conditions, man fully fears Allah either before or after committing a sin. If he committed a sin, his fear would become greater.

Allah's prophets (peace be upon them all) never lost hope in Allah or even experienced despair of Mis mercy whenever being inflicted with severe tribulations. Prophet Ibrahim (Abraham) (PBUH), when being given the glad tidings of receiving a child despite his old age and the difficult conditions of his wife, he said, as the Quran provides: '~ ••And who despairs of the mercy ofhis Lord exceptfor those astray?" (Quran: Al-Hijr: 56) Certainly, he recognized how Allah's omnipotence and mercy are spacious and encompassing even though he expressed his exclamation to the angels in his saying: "••. Have you given me good tidings although old age has come upon me? Then ofwhat [wonder] do you inform?" (Quran: Al-Hijr: 54) Moreover, when Ya' qub's (Jacob's) pain and sorrow aggregated with the parting of his son, his hope in Allah's mercy and expectation of His compassion never ceased. He said to his sons, according to what came in the Quran: "0 my sons, go and find out about Joseph and his brother and despair not of relieffrom Allah.

Indeed, no one despairs of relief from Allah except the disbelieving people." (Quran: Yftsuf: 87) He is also narrated to have said: ~ .. 'So patience is most fitting. PerluJps Allah will bring them to me all together..:" (Quran: Yusuf: 83) Narrating the story ofour Prophet Muhammad {PBUH}, the Quran provides: ~ •• When those who disbelieved had driven him out [ofMakkah] as one oftwo, when they were in the cave and he [Le., Muhmnmad] said to his companion, 'Do notgrieve; indeed Allah is with us: " (Quran: At-Tawbah: 40) Therefore, the Prophet's hope in Allah climaxed at the time of distress. In addition, he (PBUH) is reported to have said, "After dark comes dawn". Allah, moreover, prohibits His servants who have been burdened with excessive sins to feel despaired or even give up repenting from their sins.

He says: "Say, '0 My servants who have transgressed against themselves [by sinning], do not despair of the mercy of Allah. Indeed, Allah forgives all sins. Indeed, it is He Who is the Forgiving, the Merciful: And return [in repentance] to your Lord and submit to Him..." (Quran: Az-Zumar: 53-54) The Prophet (PBUH) considered despair of Allah's mercy as one of the major sins. It is reported on the authority ofIbn 'Abbas {may Allah be pleased with him} that the Prophet of Allah (PBUH) was asked about the major sins and he said: ---------- .. ~~----------------------- "(They are) associating others in worship with Allah, despairing of relieffrom Allah, feeling secure from the plan ofAllah." Similarly, on the authority of Ibn Mas' dd (may Allah be pleased with him), the Prophet (PBUH) is reported to have said: "The most serious ofall the major sins are associating others in worship with Allah, feeling securefrom the plan ofAllah, despairing ofboth the mercy and relieffrom Allah." Losing hope in Allah's compassion is tantamount to retaining wrong thoughts about Him. It is also a consequence ofunawareness ofHis forgiveness.

Meanwhile, feeling secure from Allah's plans is a result of ignorance of Allah's limitless omnipotence. It is also a consequence of man's self-conceit and exaggerated self­ admiration. Therefore, man should always combine fear and hope. Hhe accords Allah His due reverence, he should not, then, despair or be overcome by a sense of futility or defeat; rather, he should hope for Allah's mercy. Nevertheless, man should not retain excessive hope in Allah lest it should tum into a feeling of ultimate safety from Allah's punishment.

Some of the Salaf(early Muslim scholars) would deem it desirable for man to strengthen his feeling of fear at times of affluence and increase his feeling of hope at times of distress. Enjoying a state of balance between both fear and hope motivates man to perform good deeds, avoid sins and always repent of his sins. He may be thrown from attaining his aims or affording a sincere repentance only when he gets weary of maintaining a well-balanced heart. A paramount significance lies in the stories ofprevious nations, as they lacked fear ofAllah and thus deserved the severe divine punishment. The people ofHdd, for instance used to say, as the Quran narrates: ~! ..

It is all the same to us whether you advise or are not of the advisors. This is not but the custom of the former peoples, and we are notto be punished: And they denied him, so We destroyed them•• •" (Quran: Ash-Shu' ara: 136-139) Keeping fear ofand hope in Allah are of the most meritorious devotional acts. They should be sincerely offered to Allah. Additionally, lacking these matters leads to violating monotheism and corrupting one's Creed. ~~- ... ------------------­