Alhassanain(p) Network for Heritage and Islamic Thought

Lesson: 27- Fear and Hope

The scholars of morals, before discussing fear, divide His quality into two kinds, viz. desirable and censurable both of them too have various types: They have divided the disagreeable fear into four categories:

A. Fear of a thing about which man knows that it is going to happen but it is in man’s power to stop.

B. Fear of an event which again is not in the control of man but there is a possibility of its happening or not happening.

C. Fear of a happening which is in the power of man but he has not yet found its means.

D. Fear due to baseless imaginations while man knows that such a thing cannot happen.

As regards the first and second category, that is, in the matters that are not in human control, man must not fear because in such case fear or fright is meaningless and what man should do is, after making predictable arrangements, submit to the Will of Allah.

And in the third case also when means is in the hand of man one should remain alert so that he may not have to be frightened.

In the case of the fourth, man must fight with imaginary thought and strengthen his intellectual power. The more the power of intelligence the less that of imaginations. In this way fear can be removed from man’s mind.

The scholars of ethics, after the said divisions, divide and fear of death generally in six kinds. Here we make it into two:

1 - Sometimes man is afraid of death because he thinks that he perishes with hi death or the state of death makes him sorrowful and the thought of death gives him a shock, whereas he should know that this grand universe has not been created uselessly or aimlessly but that the creation of this magnificent world is for his perfection. The Quranic verses address man in this way:

Do you think that We have created you aimlessly and that you will not return to Us on the Day of Judgement?

Therefore man must know that he has an everlasting existence and it was this faith and certainty that made brave slaves of God lovers of death and martyrdom as Amirul Mo-mineen (a.s.) says:

By God! The familiarity and fondness of the son of Abu Talib for death is more than the affection of a child for its mother’s breast.

As mentioned in Mathnawi: After dying as an inorganic existence I became a renowned one, then died to be an animal, then died and became man. Then why should I fear that I will be decreased by death? Again I will die to get wings of an angel, and then I will fly high. Thus I will be what you cannot be.

2 - Sometimes man fears Gods anger and chastisement. We should realise that kind of fear is indeed desirable. Occasionally our fear is due our own misdeeds because Allah never punishes anyone except due to that person’s sins and oppressions and unjust deeds.

In other words, man’s fear is from the Divine Court of Justice. Hence says the Holy Quran: So this Day no soul shall be dealt with unjustly in the least; and you shall not be rewarded aught but that which you did.[410]

And at another place say: Whoever brings good, he shall have better that it, and whoever brings evil, those who do evil shall not be rewarded for aught except what they did.[411]

However, we should remember that we can remedy or recompense if we have done wrong and as asserted by the Holy Quran the doors of repentance Tawbah are wide open and we can do things whereby we can earn Gods pardon.

And in both the above mentioned cases if the fear of man is regarding the fate of his children and his survivors, then too doubtlessly, it is also due to weakness of Faith because the Lord Almighty is the best of their Protector and it is He Who directs all affairs to the benefit of theirs and of the society.

The best fear

It is the fear of man due to Grandeur of the Creator. It is even if one has done nothing wrong sin because he knows that The highest good points of the Pious people are the lowest points of the Muqarrabeen those esteemed who are nearest to God. Such a man, thus, remains ashamed of himself. This is the fear which was in the hearts of the Prophets and Walis and great Ulamah. Now we invite your attention to some Verses and Traditions:

1 - It is only the Shaitan that causes you to fear from his friends, but do not fear them, and fear Me if you are believers.[412]

2 - Say: Surely I fear, if I disobey my Lord, the chastisement of a grievous day.[413]

3 - What! Will you not fight a people who broke their oaths and aimed at the expulsion of the Apostle, and they attacked you first; do you fear them? But Allah is most deserving that you should fear Him, if you are believers.[414]

4 - And those who join that which Allah has bidden to be joined and have awe of their Lord and fear the evil reckoning.[415]

5 - And most certainly We will settle you in the land after them; this is for him who fears standing in My presence and who fears My threat.[416]

6 - Men whom neither merchandise nor selling diverts from the remembrance of Allah and the keeping up of prayer and the giving of poor-rate; they fear a day in which the hearts and eyes shall turn about.[417]

7 - And he who obeys Allah and His Apostle, and fears Allah, and is careful of his duty to Him, these it is that are the achievers.[418]

8 - Those of His servants only who are possessed of knowledge fear Allah[419]

9 - Except what Allah pleases, surely He knows the manifest, and what is hidden. And We will make your way smooth to a state of ease. Therefore do remind, surely reminding does profit. He who fears will mind.[420]

10 - And as for him who fears to stand in the presence of his Lord and forbids the soul from low desires, then surely the garden — that is the abode.[421]

These were some of the verses that describe the topic of fear. Now we invite your attention to some of the narrations:

1 - Imam Sadiq (a.s.) said: Addressing Ishaaq bin Ammar he said: Fear God as if you see him and if you do not see Him, He does see you. If you believe that He does not see you than you have become a Kafir and if you know that He sees you and yet you disobey Him openly then you have imagined Him to be the lowest ones because no slave ever disobeys his master like that.[422]

2 - Imam Sadiq (a.s.) said: Whoever knew God, feared Him and who feared Allah pulls out his heart from the material world.[423]

3 - Imam Sadiq (a.s.) said: Verily a part of worship is the fear of God. Allah says: Those of His servants only who are possessed of knowledge fear Allah![424]

Also the Lord Al-mighty says: Therefore fear not the people and ear Me.[425]

Again Allah Almighty says: and whoever is careful of his duty to Allah, He will make for him an outlet.[426]

And Imam Sadiq (a.s.) said: Love of status and fame has no place in fearful souls. So one who fears Allah does not love leadership government and fame.

4 - Someone asked Imam Sadiq (a.s.) about Almighty’s Words: He replied: the one who knows that Allah sees him and hears what he says and that he has full knowledge of whatever good or bad he does, and the same knowledge prevents him from evil deeds, is the one who fears from the High Grandeur of God and who has bridled his soul from desires.[427]

5 - Imam Sadiq (a.s.) said: A faithful person lives between two fears: About sins which he committed and does not know what devastation devastating sins he has brought upon him. So, every morning at every minute he is fearful and nothing but fear improves him as due to it he repents over past thin sins and tries to be obedient and worshipper in the future … and a Faithful does not get up in the morning but in a state of fearfulness and only fear improves him.[428]

6 -The Holy Prophet (s.a.w.s.) says: Whoever is able to do evil or a passionate thing and does not commit it for fear of Allah Almighty, God prohibits the Hell-fire from him and gives him protection and security and saves him on the Day of Resurrection from calamities in the form of deeds as he has been promised is His Book the one who fears from standing before God, for him are two gardens.[429]

7 - The Holy Prophet (s.a.w.s.) said: one who leaves sinning for fear of Allah Almighty, God makes him happy on the Day of Resurrection.[430]

8 - It is also recorded from the Holy Prophet (s.a.w.s.): A faithful person fears none but Allah and speaks nothing about Allah but the truth, that is, he never attributes indecencies to His Holy Self.[431]

9 - The Holy Prophet (s.a.w.s.) said: One who becomes more knowledgeable about his God fears Him more.[432]

10 - Imam Sadiq (a.s.) said: Whoever fears Allah, God makes everything afraid of him, and the one who does not fear Allah, God makes him afraid of everything.[433]

11 - Imam Sadiq (a.s.) said: No one is secure except the one who fears Allah.[434]

Now we invite your attention to some questions and answers:

A - Is there a difference between Khashiyat and Khauf? Or are both nearer to one another in their meaning? Some have said: Khashiyat is a khauf that is linked with respect and with knowledge and certainty. And hence the Holy Quran is considered this state of mind especially as that of the knowledgeable persons: Those of His servants only who are possessor of knowledge fear Allah.[435]

By paying attention to the use of the word Khashiyat in the Holy Quran in many verses, it becomes clear that Khashiyat has been used in the same meaning conveyed by Khauf and that they are synonymous.

Question: Is the fear of Allah anything except the fear of accountability and punishments from Him?

Answer: Fear of God is not necessarily always in the meaning of accountability before Him and of His chastisement. Rather, His High Status and the serious thought of man’s duty toward Allah as His slave worshipper even without a thought of His anger and chastisement automatically create in the mind and heart of a really faithful man a condition of fearfulness and fright. Fear as a result of faith in Allah and the awareness of His Grandeur and the thought of accountability before Him combine in a faithful person .

Perhaps there is a hint toward this in verse 28 of Surah Faatir.

And the fear which the Prophets and the Imam (a.s.) and the midnight weeping of Amirul Mo-mineen (a.s.) reveal the same meaning as described above. But in case of ordinary people it refers to the divine chastisement because every wise person knows that he must fear the consequent chastisement of his own misdeeds as the Holy Quran says:

1 - So this day no soul shall be dealt with unjustly in the least; and you shall not be rewarded aught but that which you did.[436]

2 - … those who do evil shall not be rewarded for aught except what they did.[437]

3 - On the day that every soul shall find present what it has done of good and what it has done of evil, it shall wish that between it and that evil there were a long duration of time…[438]

C - Is it absolute fear that is desired or it has any limits?

Answer: What can be derived from verses and traditions is as follows:

Fear is desired in case it does not make man disappointed. Hence the Holy Quran says: He said: And who despairs of the mercy of his Lord but the erring ones?[439]

And also says: …and despair not of Allah’s mercy; surely none despairs of Allah’s mercy except the unbelieving people.[440]

A faithful person is both fearful and hopeful

1 - Haaris along with his father Mugheerah asked Imam Sadiq (a.s.): What was the admonition will of Luqman to his son? He said: There were wonderful matters in that will and the most astonishing of all was that he told to his son: Fear Allah in such a way that if you bring forth all the good deeds of the human beings and the jinns, yet He will punish you and so also be so much hopeful of Him that even if you bring forth all the evils sins of men and jinns He will be kind to you. Then said: my father said: There is no Faithful salve unless there are two lights in his soul: Light of fear and Light of hope is such proportion that if this one is weight it not be heavier and if that is weighed it too will not be heavier.[441]

2 -Hasan bin Abi Surah says: I heard from Imam Sadiq (a.s.): A faithful really does not become a faithful until he is both fearful and hopeful and he is not fearful and hopeful unless he acts in accordance with that fear and hope.[442]

3 - It has been recorded from Imam Sadiq (a.s.): There is a group of people who commit sin and then say we are hopeful of of Gods Mercy and they entertain the same belief till their death and they do unto repent. Then said: These are liars; they are not hopeful of God and they do not fear His punishment, because, if a man is hopeful of something he seeks it and if one fears something he runs away from it.[443]

Lesson: 28- Courtesy and Humility

Among all the virtues which lead man to perfection and which are high in the sight of Allah and which pleases people is the virtue of courtesy. We discuss it here in some parts:

Reality and the meaning of courtesy and humility

As to courtesy it means that man, not only does not think himself to be higher than others but imagines others to be better than himself. This virtue is the opposite of pride. Hence we said: pride is to think oneself better than others.

Of course, when man thinks others to be better than him, he should also never convert himself abject and servile. That is, he should not damage the honour bestowed upon him by Allah when He says: We have given an honourable status to the son of Adam.

In Islam, just as pride is considered repulsive, making oneself degraded excessively is also considered worse.

Islam maintains moderation in everything. Therefore, it is said in this regard that: And thus We have made you a medium just nation.[444]

And in the words of Amirul Mo-mineen (a.s.): Excessiveness and squandering is waywardness and moderation is the path desired.

Yes, Islam has, for its followers, prescribed moderation in all problems and attributes.

Signs of Humility

The Holy Quran introduces courteous men like this: And the servants of the Beneficent God are they who walk on the earth in humbleness, and when the ignorant address them, they say: peace. And they who pass the night prostrating themselves before their lord and standing. And they who say: O our lord! Turn away from us the punishment of hell, surely the punishment thereof is a lasting evil.[445]

And again it says: Lowly before the believers mighty against the unbelievers.[446]

And Imam Sadiq (a.s.) has reportedly said: It is courtesy that you are pleased with sitting down in a meeting and that you salute say salaam to whomsoever you meet and avoid dispute and quarrel even if you are right and you do not like to be praised for your piety or fear of God.[447]

Two fine point from Hadith:

1. He is pleased to sit at a place which is below man’s his dignity that is which makes no difference from the spiritual viewpoint.

2. He does not like to be praised for his good deeds.

Allah! Help us so that we maybe become your worthy slaves.

Whose Humility is Better?

Humility and courtesy is good and desirable. Bu it is better if forthcoming from those who have an apparent or hidden spiritual personality. Hence it is reported from Amirul Mo-mineen (a.s.): How good is he who, due to overestimation of his own defects, overlooks the shortcomings of others and thus shows humility despite having no faults.[448]

It is also recorded from Amirul Mo-mineen (a.s.) Decoration of a great person is his humility.[449]

Again Ali (a.s.) said: How nice is the courtesy of the rich towards the poor for the pleasure of Allah and better than that is the pride of the poor over the wealthy for reliance on the lord of the universe.[450]

Today one of the serious responsibilities and duties of the state officers is that they should know that the power and status which is now for them is the blood money of the millions of the best youths of this nation who have been martyred and it is a blessing of thousands who lost their body organs and who gave up worldly and material benefits for this Islamic revolution. Now it does not befit us to be arrogant or haughty while dealing with this martyr-producing nation. Rather it is necessary that we deal with them with humility and courtesy so that our revolution can be resorted to the entire world just as our Holy Prophet (s.a.w.s.) and the pious Imam (a.s.) invited people practically toward spirituality.

Humility is desirable from on the part of the wealthy. If a beggar shows humility, it is his habit.

Anyway, humility on the part of the higher ups is desirable. However, unfortunately, some of the people lose themselves in such a way that they do not distinguish between the head and the foot. May God protect us from the evil of desire and greed.

Verses and traditions Praising Courtesy

1. The Almighty commands His Holy Prophet (s.a.w.s.): And be kind to him who follows you of the believers.[451]

2. At the time of his departing Ali (a.s.) said in his will: Maintain courtesy because courtesy is the biggest worship.[452]

3. Imam Sadiq (a.s.) has said: In what the lord revealed to Dawood (a.s.) was that: O Dawood! As those nearest to me are the courteous so the farthest from Me are the haughty and proud.[453]

4. The Holy Prophet (s.a.w.s.) said: The one who shows humility for the sake of Allah, Allah makes him great.[454]

5. Imam Sadiq (a.s.) has reportedly said: Luqman so admonished his son My dear son! Be courteous for the sake of truth so that you may become the most wise. Indeed, a wise man becomes low before the truth.[455]

Lesson: 29- Forbearance and firmness

One of the salient virtues on which both the Holy Quran and the words of Holy Imams have put much emphasis and recommended is Patience. This term has appeared for about a hundred times in the Holy Quran and more than ten times it is reference to the Holy Prophet (s.a.w.s.). This word Patience as understood from the Quranic verses and the traditions and narrations means steadfastness and not the bearing ill-luck nor submission to unpalatable circumstances.

In order to be well acquainted with this term; in the beginning we invite your attention to some verses and narrations. Thereafter we shall explain their kinds:

1 - O you who believe! Seek assistance through patience and prayer; Surely Allah is with the patient[456]

2 - And We will most certainly try you with somewhat of fear and hunger and loss of property and lives and fruits; and give good news to the patient, Who, when a misfortune befalls them, say: Surely we are Allah’s and to Him we shall surely return. Those are they on whom are blessings and mercy from their Lord, and those are the followers of the right course.[457]

3 - O you who believe! Be patient and excel in patience and remain steadfast, and be careful of your duty to Allah, that you may be successful.[458]

4 - And if you take your turn, then retaliate with the like of that with which you were afflicted; but if you are patient, it will certainly be best for those who are patient. And be patient and your patience is not but by the assistance of Allah, and grieve not for them, and do not distress yourself at what they plan.[459]

5 - And We made of them Imams to guide by Our command when they were patient, and they were certain of Our communications.[460]

6 - Moosa said to his people: Ask help from Allah and be patient; surely the land is Allah’s; He causes such of His servants to inherit it as He pleases, and the end is for those who guard against evil.[461]

7 - And We made the people who were deemed weak to inherit the eastern lands and the western ones which We had blessed; and the good word of your Lord was fulfilled in the children of Israel because they bore up sufferings patiently; and We utterly destroyed what Firon and his people had wrought and what they built.[462]

Traditions

1 - Abi Baseer says: I heard from Imam Sadiq (a.s.): A free man is a free man under all circumstances. If he is in trouble he is patient, calamities do not break him even if he is imprisoned and overpowered and put in difficulties. Hence, imprisonment and slavery could not harm the honours Yusuf (a.s.). Darkness and fright of a well could not put him to loss until Allah made him His messenger and pitied the nation because of him. Patience and forbearance is like this. It always results in good. So be patient and tolerant so as to see its reward.[463]

2 - Imam Sadiq (a.s.) said: Forbearance is for faith what a head is for a body. One who has no patience has no faith[464]

3 - Imam Baqir (a.s.) said: One who does not cultivated patience for confronting the troubles of life becomes weak.[465]

4 - Imam Sadiq (a.s.) said: Every Mo-min who remains patient while in trouble gets the rewards of a thousand martyrs.[466]

5 - Amirul Mo-mineen (a.s.) has reportedly said: A Muslim becomes perfect through three virtues: endeavour for faith and religion, moderation in lifestyles and forbearance while in difficulty.[467]

6 - Imam Sadiq (a.s.) says: Many a time, one hour of forbearance and patience brings a long happiness and how often an hour of lust results in a lengthy sorrow.[468]

7 - It is reported from Amirul Mo-mineen (a.s.): O people! You have patience and forbearance in time of trouble. In truth,. One who has no patience has no religion.[469]

8 - Amirul Mo-mineen (a.s.) is reported to have said: Patience, good behaviour, fine attitude and forbearance is the character of Gods messengers.[470]

9 - Imam Sadiq (a.s.) said: Verily a slave has his own place and status in the sight of Allah where he does not reach through his deeds. Then Allah puts him in some trouble either physically or monetarily or in a family related matter. Thereafter through patience he reaches that status.[471]

10 - Amirul Mo-mineen (a.s.) has said: The best worship is: patience, silence and wait for the arrival of Imam Mahdi (a.s.).[472]

Ali (a.s.) said: Patience is a shield in times of pressure and empty handedness.[473]

Kinds of patience

We learn from narrations that Patience is of three sorts. Some narrations have divided it into two kinds. These traditions fully explain the scope of forbearance. Here we invite your attention to two narrations:

A: The Holy Prophet (s.a.w.s.) said: Patience is of three kinds: Forbearance in time of trouble, steadfastness for obedience and restraining oneself from sinning. So one who remains patient during difficulty until god gives him ease, God gives him 300 marks measure of distinction and the vastness between such two marks is equal to the distance between the earth and the sky. One who keeps firmness in obedience to Divine commandments gets such 600 marks or degrees and the distance two such degrees is equal to the distance between the innermost part of the globe of earth and the Throne of the lord. One who restrains himself from sin earns 900 measures, the distance between the said measures being from the centre of the earth to the end of the Throne.[474]

B: Asbagh quotes Amirul Mo-mineen (a.s.): Forbearance is of two types: Patience in difficulties which is good and nice and better that that is the patience of restraining yourself from a thing which God has prohibited for you. And remembrances also are of two kinds: Remembrance of Almighty Allah in time of trouble and better than that remembrance is which prevents you from doing what God had made forbidden for you.[475]

The point which is remarkable here is that the mention of the word Patience and Zikr in these narration is to mean steadfastness and attention toward Almighty Allah and not mere oral or vocal utterance nor to mean bearing ill-luck. We should understand that these two Traditions are not contradictory because the second also includes obedience to Allah.

Now that you have studied the ayats and traditions regarding Patience it has become fully clear that Patience as mentioned in them means steadfastness and firmness. The Holy Quran says: As for those who say, our lord is Allah, then continue in the right way, the angels descend upon them, saying,: Fear not, nor be grieved, and receive good news of the garden which you were promise.[476]

And again says: Continue then in the right way as you are commanded, as also he who has turned to Allah with you, and be not inordinate O men!, surely He sees what you do.[477]

Raagib says: In fact steadfastness is itself hidden in the true belief and schedule. So the Holy Quran uses the word Mustaqeem, from Istiqamat meaning firmness when it says: Ehdenassiraatal Mustaqeem (And know that this is my path, the Right one.)

So firmness must be in the True straight path and he tells Muslims:???

Just as the Holy Prophet (s.a.w.s.) displayed firmness, in his mission of propagation and teaching and fighting and struggle so also you must also be.

In a famous Hadith of Ibne Abbas we read: No verse more hard and more difficult was ever revealed to the Holy Prophet (s.a.w.s.) than this ayat and hence when the companions asked him: why old age has come upon you so soon, he replied: Surah Waaqiah and Surah Hud made me old.[478]

In another narrations we read:

When the above ayat was revealed the Holy Prophet (s.a.w.s.) said: Girdle your loins, girdle your loins as it is time for action and struggle. Thereafter the Holy Prophet (s.a.w.s.) was never observed smiling.[479]

In this verse there are four commands:

1 - order to be firm.

2 - The firmness must always have the divine motive only and it should always be far away from every kind of doubt of the devil and the attainment of the biggest collection and political power should also be only for Allah’s sake.

3 - Responsible leader is he who returns to the true path and also leads others toward the same.

4 - To lead the struggle in the course of truth and justice and to block all kinds of rebellion and excessiveness because many a time people show off firmness for attaining the aim but they are unable to care for justice and equity and hence fall a pray to excessiveness and insurgence, beyond limits.

In order to nourish ourselves with steadfastness and patience, after studying the related verses and narrations, look at these four points:

A - We should delve deep into the history of the men of God and Godly persons and bring before our eyes how the messengers of Allah and their close companions fought with their lives in the path of belief and bore all kinds of difficulties and restlessness until they attained their aim.

B - Man must remember that this world earthly life is to pass away very soon and, therefore, if he shows forbearance, he will get eternal reward in the forthcoming unending life.

C - Man should know that becoming impatient gives no benefit but only makes the enemies happy over it and the reward is lost. As said by the Amirul Mo-mineen (a.s.):

If you bear with patience whatever is destined for you will reach you and you will be rewarded and if you show impatience even then what was to befall you will befall without any reward for you.[480]

D - If one trains his soul and strengthens his spirit problems become easy for him: Surah Ankaboot: 69, Insharaah:6