Alhassanain(p) Network for Heritage and Islamic Thought

Question 6: Nearness to Allah

Question: What is nearness to Allah (awj)? How many different kinds of nearness are there? How can we gain nearness to Allah (awj)?

In lexicographical terms, “qurb” means the nearness of one thing to another. This can be in space or time. Because of this it is said that something from a spatial point of view is near another thing. Or it is said that yesterday is, from a temporal point of view, closer to today than two days before yesterday. In another common usage, “qurb” means being the centre of attention of someone and to hold a special place near them.

Brief Answer

In lexicographical terms, “qurb” means the nearness of one thing to another. This can be in space or time. Of course in commonplace usage, “qurb” also applies to being the centre of attention and to holding a special place near someone.

In philosophical terms there are three types of nearness: spatio-temporal, essential (i.e. pertaining to quiddity), and existential. Spatio-temporal nearness however is particular to the different parts of the material world. Since Allah (awj) is not matter, this type of nearness does not apply in regards to Him.

Essential nearness, or nearness in quiddity, is like the nearness person a and person b have as humans, as they possess the same quiddity-being of the same species. Allah (awj), however, is unlimited and therefore without quiddity. Without quiddity, this sense of nearness will not pertain to Allah (awj) either.

Since Allah (awj) bestows existence to all beings and separation between a complete cause and its effect is impossible considering the fact that an effect is a mere link and relation to its cause, we can conclude that the nearness of Allah (awj) to His creation is existential nearness.

Allah’s (awj) nearness to things

There are four groups of verses regarding Allah’s (awj) nearness to us:

a. Verses stating His nearness to us in principle;

b. Verses holding that He is nearer to us than any other being;

c. Verses saying that He is nearer to man than his jugular vein;

d. Verses saying that He is nearer to man than man himself.

In explaining the fourth group of verses, we must say that man, like all other contingent beings, is a hollow being-empty of any and all aspects of independent existence. Thus, Allah’s (awj) existential encompassment and comprehension lies between man and himself.

Nearness to Allah (awj) in philosophical terms

It is clear that Allah (awj) is not in any particular place, so that there could be a direction to get near Him by moving in that direction. Nearness to Allah (awj) is achieved through man strengthening his existential aspect to the extent that he begins to self-consciously manifest the Divine Attributes. In the movement towards salvation, the more man’s existential perfects increase, the more the levels of nearness to Allah (awj) increase.

Nearness to Allah (awj) in light of the Islamic tradition

Since Allah (awj) is close to everything, man must try to approach Allah (awj) through righteous deeds. These deeds are divided into two categories: compulsory and advisory. Deeds holding a key position in the first category are understanding and sincerity in actions, while the rest, including humility, good morals, and generosity, fall under the category of advisory deeds.

Detailed Answer

Types of nearness in philosophical terms

In philosophical terms there are three types of nearness: spatio-temporal, essential (i.e. pertaining to quiddity), and existential. Nearness and distance are things whose existence depends on two things. A and B should both exist in order for us to say that A is near B or is far from it. In the metaphysical realm in which immaterial beings exist that are free from motion and time, spatial and temporal nearness cannot apply. This is especially true in regards to the Reality of all realities and the unlimited existence “He is an absolute to whom we cannot point (spatially or temporally or otherwise) nor can He enter our imagination.”1

Since Allah (awj) is free from quiddity2 , He can not share a quiddity with anything else nor be near to anything in this respect. This is because quiddity here means genus and differentia (when quiddity is opposed to existence). But Allah (awj) admits of no delimitation or definition such that another quiddity be near or far from Him. “He who points to Him has limited Him and he who limits Him counts Him.”3

Two things that are partners in or share one quiddity are like one another. Zayd and ‘Amr for instance share the quiddity of Man. Allah (awj) however is above and beyond having a like or an opposite.

In regards to connection in existential terms we can say that: Because Allah (awj) is the source of all existence and because the separation of the cause from the effect is impossible, therefore nearness can be envisioned as nearness in existential terms (although it must be noted that to speak in terms of cause and effects does not adequately convey the relationship here, since all things “other-than-God” are but so many manifestations of His one existence),

“And when my servants ask you concerning me, tell them I am near.” 4

Things are, in their essence5 , pure relations to Allah (awj). Until the cause is understood, the effect cannot be understood. Therefore the nearness Allah (awj) has to creatures is an existential nearness. There can be no existence except that Allah (awj) is its cause, and any effect stands by means of its cause. Therefore there cannot be a form of nearness nearer than this nearness.

Allah’s (awj) nearness to things

In regards to the nearness of Allah (awj) to things, the verses of the Qur`an can be divided into four categories.

a. One group state His nearness per se: that Allah (awj) is near us:

“Verily I am near, I answer the caller.” 6

b. A second group of verses state that He is relatively nearer to man than others:

“We are nearer to him than you but you do not see.” 7

c. Another type of verse indicates that He is closer to man than his jugular vein:

“Verily we created man and we know what his soul whispers. And We are closer to him than his jugular vein.” 8

d. A fourth group state that Allah (awj) is closer to man than man himself, like the following verse:

“O you who believe, answer Allah and the Prophet when they call you to what will give you life. Know that Allah stands between man and his heart.” 9

Discussions about the first three groups are not very difficult but the fourth group cannot be solved so easily. How can Allah (awj) be closer to man than himself? Because of this, some commentaries, in line with some traditions have explained this as the intermediation of Allah’s (awj) power. They say that the meaning of the verse is that sometimes man decides to do something, then Allah (awj) makes him regret it and does not allow him to continue with his plan.10

This is an intermediate meaning, one step removed from the apparent meaning, but if we have a rational proof that supports the apparent meaning of the verse, then we have no reason for foregoing the apparent meaning of the verse (that God comes between man and himself). Man is not whole (samad), rather he is like other possible beings “empty”; as Kulayni has related in a tradition, “Verily Allah created man empty.”11

Now that man is empty, the comprehensiveness of the existence of Allah (awj) comes between man and himself. Therefore, Allah (awj) is near everything. If Allah (awj) is near, He is near with all of His attributes. This is because the essential attributes12 of Allah (awj) are one with His essence. Now, if His essential attributes are present, then His attributes of action will also be active following His essential attributes.

The way to get closer to Allah (awj) in a philosophical view

One of the fundamental questions that can be asked in this regard is, “How can we become closer to Allah (awj)?”-that Being, the light of whose existence has illuminated the Heavens and the Earth, an illumination that is the same as creation and the eternal creative act. From what direction should we approach Him and in what direction should we seek to become near to Him? It is clear that Allah (awj) does not have a direction, hence the journey along the path to Allah (awj) actually takes place within the very being of the wayfarer.

In the process of perfecting his essence, when the wayfarer travels from creation to the Real and travels from the material intellect13 to the active intellect, he communes with the Names and attributes of Allah (awj). In other words he attains his felicity. The depth and faculties of his existence are strengthened and he becomes one of Allah’s (awj) great signs or manifestations. He thus attains the state of sanctity and Divine vicegerency. This spiritual state can be called “nearness to Allah (awj).”

Nearness to Allah from the view point of Qur`an and Hadith

Because Allah (awj) encompasses all things14 , it does not make sense that He be distant from something. Therefore, the nearness of Allah (awj) to His

servant is true in all cases and situations. Conversely, it is not always the case that man is always close to Allah and it is a state that man must strive to obtain. Therefore if man wants to become closer to Allah (awj) and to strengthen this relationship, he should obtain the nearness to Allah (awj) by means of good actions and obedience to Allah (awj) as Imam Muhammad b. ‘Ali al-Baqir (ع) has said, “Nearness to Allah can only be found through obedience to Him.”15   In doing this, he enters the beginning of spiritual vicegerency or the succour of Allah (awj).

It has been related that “Prayer is the nearness of every pious person”16 and concerning the religious tax it has been related that “the zakat (has been made) with the prayers a means of nearness.”17   These are things that bring one close to Allah (awj).

When this nearness is achieved, man becomes the friend of Allah (awj) and Allah (awj) becomes the friend of man. Verses such as the following clearly point to this two-way friendship:

“If you love Allah, follow me. It will make Allah love you...” 18

Performing all those actions that in principle bring you close to Allah (awj) is the means to Allah’s (awj) nearness provided that man performs them for Allah (awj). In other words, these actions must not only be good in themselves, but they must be carried out in the best way and with the proper intentions (i.e. goodness of both act and agent is required).

As to the acts, they are of two kinds: obligatory and recommended. Just as reaching heaven has obligations and recommended acts, so too reaching the highest degrees of humanity (that in itself is a type of heaven) has its obligations and recommended actions. Understanding and sincerity both have great bearing in this regard and can be considered mutually necessary to the extent that when understanding increases sincerity also increases.

On the other hand, the Qur`an considers actions to be a means of reaching understanding19 . Of course, the understanding and certain knowledge thus obtained is not the certainty with respect to Allah (awj), since the former certainty is the cause of worship and not, as in the case of the latter certainty, the highest effect and product of worship. The latter certainty is the certainty of Allah (awj) and the knowledge of Him in all His unlimited attributes.

The remainder of the moral methods that lead to nearness can be considered as recommended. As Imam Ja’far b. Muhammad as-Sadiq (ع) has said, “Amongst the things that Allah revealed to prophet Dawud was this, ‘O Dawud, just as humble people are the nearest people to Allah, the proud ones are the farthest people from Allah.”20

It is clear, however, that humility and good morals or kindness are recommended or secondary acts in obtaining nearness to Allah (awj) whereas the primary principle remains understanding and the worship of Allah (awj). In the words of the Noble Prophet (ص) “O Abu Dharr, worship Allah as if you see Him, for if you do not see Him, He sees you.”21 In other words, your knowledge and understanding should be “presential” or intuitive and direct knowledge.

Notes

1. Nahj al-Balaghah, Sermon 186:

وَلاَ صَمَدَهُ مَنْ أَشَارَ إِلَيْهِ وَ تَوَهََّمَهُ.

2. Quiddity is defined as “the limits of existence,” thus special only to contingent beings {i.e. dependant beings}. Allah (awj) on the other hand, being a necessary being, has no limit, thus defying quiddity.

3. Nahjul Balaghah, Sermon 1:

مَنْ أَشَارَ إِلَيْهِ فَقَدْ حَدَّهُ وَ مَنْ حَدَّهُ فَقَدْ عَدَّهُ.

4. Surat al-Baqarah (2), Verse 186:

 وَإِذَا سَأَلَكَ عِبَادِي عَنِّي فَإِنِّي قَرِيبٌ

5. That is to say, all contingent beings are dependent and lack any sort of independence. All they have is for their existence is a “shadow” existence. A shadow has no existence of itself. All of its existence depends on the object having the shadow. All existents “other-than-God” are but as shadows of that perfect Being. Of course, the similitude in question here is the dependence of the shadow on the object. Other characteristics of the example, such as the object being material, are not meant.

6. Surat al-Baqarah (2), Verse 186:

 ...فَإِنِّي قَرِيبٌ أُجِيبُ دَعْوَةَ الدَّاعِ إِذَا دَعَانِ...

7. Surat al-Waqi’ah (56), Verse 85:

 وَ نَحْنُ أَقْرَبُ إِلَيْهِ مِنْكُمْ وَلٌكِنْ لاَّ تُبْصِرُونَ

8. Surat Qaf (50), Verse 16:

 وَ نَحْنُ أَقْرَبُ إِلَيهِ مِنْ حَبْلِ الْوَرِيدِ

9. Surat al-Anfal (8), Verse 24:

 يَا أَيُّهَا الَّذِينَ آمَنُوا اسْـتَجِيبُوا لِلٌّهِ وَلِلرَّسُولِ إِذَا دَعَاكُمْ لِمَا يُحْيِيْكُمْ وَاعْلَمُوا أَنَّ اللٌّهَ يَحُولُ بَيْنَ الْمَرْءِ وَقَلْبِهِ...

10. Majma’ al-Bayan, vol. 4, pg. 452

11. al-Kafi, vol. 6, pg. 286:

إِنَّ اللٌّهَ عَزَّوَجَلَّ خَلَقَ ابْنَ آدَمَ أَجْوَفَ.

12. Allah (awj) attributes are of two kinds. Essential Attributes (or Entitative Attributes). Attributes for whose derivation and conceptualization, bringing to mind Allah’s (awj) essence is enough; attributes like knowledge, power, life, etc. Action-Related Attributes (or Operative Attributes). Attributes for whose derivation, bringing to mind Allah’s (awj) essence is not enough. We need to bring to mind His essence in its modality of action and operation within creation; attributes like creativeness, forgivingness, bestowing sustenance, etc.

13. Philosophers divide the intellect into four levels. Material or Passive Intellect (passive intellect or nous pateticos). In this stage, the intellect is at a potential state of understanding. Intellect by Proficiency. In this stage, the intellect understands the self-evident concepts and judgments. Active or Agent Intellect (intellectus agens or nous poietikos). The stage when the intellect understands concepts or judgments needing speculative reasoning through self-evident concepts and judgments. Acquired Intellect. This is the stage when the intellect understands all self-evident concepts and judgments and those needing speculative reasoning corresponding to the metaphysical and physical worlds in such manner that it keeps them present and is actually attentive of them.

14. Surat al-Fussilat (41), Verse 54:

 أَلاَ إِنَّهُ بِكُلِّ شَيْءٍ مُحِيطُ

15. al-Kafi, vol. 2, pg. 74:

يَا جَابِرُ! وَاللٌّهِ مَا يَتَقَرَّبُ إِلـى اللٌّهِ تَبَارَكَ وَتَعَالـى إِلاَّ بِالطَّاعَةِ.

16. Man La Yahdhuruhu al-Faqih, vol. 1, pg. 210:

الصَّلوٌةُ قُرْبَانُ كُلِّ تَقِيٍّ.

17. Nahjul Balaghah, Sermon 199:

ثُمَّ إِنَّ الزَّكَاةَ جُعِلَتْ مَعَ الصَّلاَةِ قُرْبَاناً.

18. Surat Ali-’Imran (3), Verse 31:

 قُلْ إِنْ كُنْتُمْ تُحِـبُّونَ اللٌّهَفَاتَّبِعُونِي يُحْـبِبْكُمُ اللٌّهُ...

19. Surat al-Hijr (15), Verse 99:

 وَاعْـبُدْ رَبَّكَ حَتَّى يَأْتِيَكَ الْيَقِينُ

20. Muntakhab Mizan al-Hikmah, no.5212:

يَا دَاوُدَ! كَمَا أَنَّ أَقْرَبَ النَّاسِ مِنَ اللٌّهِ الْمُتَوَاضِعُونَ كَذٌلِكَ أَبْعَدُ النَّاسِ مِنَ اللٌّهِ الْمُتَكَبِّرُونَ.

21. Bihar al-Anwar, vol. 77, pg. 74:

يَا أَبَا ذَرَّ! اعْـبُدِ اللٌّهَ كَأَنَّكَ تَرَاهُ فَإِنْ كُنْتَ لاَ تَرَاهُ فَإِنَّهُ يَرَاكَ.

Question 7: Friends of Allah not having Fear

Question: The Qur`an mentions the fact that there is no fear or sadness for the friends of Allah (Surat Yunus (10), Verse 62). If this is the case, then why do we read the following prayer in the Du’a of Friday (addressing Imam al-Zaman (ع)): “Peace be upon you O Pure one who is afraid!”

Brief Answer

Fear is of two types: praiseworthy and blameworthy. Blameworthy fear, like fearing for ones’ life or fearing people and creatures is meaningless for the friends of Allah (awj). This is why Imam Ja’far b. Muhammad as-Sadiq (ع) has been narrated to have said “A believer fears no one other than Allah.” As the Noble Qur`an says “It is only Satan who frightens his followers. Do not fear him but fear Me if you believe.” Praiseworthy fear is fearing the majesty and greatness of Allah (awj). In this regard, the Noble Prophet (ص) has been narrated to have said “He who knows his Lord more, fears Him more.”

Praiseworthy fear is attributed to high-ranking wayfarers which is caused by feeling the greatness and majesty of the Lord and the manifestation of His attributes. This fear is a spiritual delight and doesn’t conflict with the verse “Know that the friends of Allah have no fear, nor are they sad.” What’s more, this type of fear is one of the perfections that the perfected individuals obtain. This is why we address the Twelfth Imam (ع) as so: “Peace be upon you O Pure One who fears the greatness of Allah Almighty.”

Detailed Answer

There are two kinds of fear: good and bad. The bad fear does not pertain to the saints and the friends of Allah (awj). This is the fear of people, the enemy, etc. In short it is the fear of creatures.

It has been related from Abu Dharr that he said, “The Noble Prophet advised me saying ‘In the path of Allah, do not fear any one who mocks you or discourages you.”1 Also, it has been related from Imam Ja’far b. Muhammad as-Sadiq (ع) that he said, “The believers fear no one but Allah.”2 As the Qur`an has said,

‘This is the Devil that scares his friends by means of his rumours. If you have faith, fear Me, do not fear them.” 3

The good fear, which is praiseworthy, is the fear of the greatness of Allah (awj). As Imam ‘Ali b. Abi Talib (ع) has said, “Fear is the clothing of those who know Allah.”4 And as the Prophet of Allah (ص) has said, “Whoever amongst you knows Allah more, fears Him more.”5

It is because of this that the great Prophet has said, “My fear of Allah is more than any of you.”6

The fruit of this fear is the fact that man takes refuge with Allah (awj) as Imam ‘Ali b. Abi Talib (ع) has said, “If you fear creatures, you flee from them but if you fear Allah you take refuge in Him.”7

As the great ‘Arif, Khwaja ‘Abdullah Ansari, has said, “The way-station of humility gives birth to that of fear. Allah says, ‘He who fears the station of his Lord

[…Then surly the garden is the abode]. ’8

Fear is the bastion of faith, the elixir of piety, and the weapon of the believer. Fear is of three types: the first is fleeting, the second is living, the third is overpowering. The fear that is fleeting comes into the heart and quickly leaves. That is a fear which if it does not exist, there is no faith. Whoever has more faith, has more fear. Another is the living fear. That fear prevents the slave from sins. It shortens the hopes of man. The third is the fear that overwhealms. It brings the reality of fear and opens the door to ethical behaviour. It is the fear of the artifice and ruse [of Allah]. It prevents man from being negligent of his guilt and becoming complacent. The signs which show that a man has fallen for a ruse and stratagem are ten things: worship without sweetness accompanying it; continuing to sin without repentance; closing the door of prayer; knowledge without action; wisdom without intention and will; talking without limits and controls; closing the door of humility; associating with bad people; and above all of these are giving faith to a servant without discrimination and leaving a servant to fend for himself. This is the fear of those who repent.

The reality of fear is that the spiritual wayfarer, because he has given up hope of reaching his goal or because he expects a bad thing to happen in the future, looses his composure.

According to the elevation of the stature of a wayfarer, fear can be divided into three parts:

The fear of common people: This is the fear of the punishment of Allah (awj). They fear the anger of their Lord. Allah (awj) says,

“They fear the day when the hearts and eyes are perplexed and confused.” 9

The fear of the mediocre: This is the fear of the Divine guile and artifice. Those who have hearts that tastes the presence of Allah (awj) and who continuously watch over their souls are punished with this type of fear. They always fear the fact that the grace of Allah (awj) could end for them and that the sweetness of Allah’s (awj) presence could vanish. Those who have set foot in this way-station have themselves become subject to Divine Guile since they have left “the Giver” for His “gifts.” Allah (awj) says,

“And for he who fears His Lord, there are two Gardens.” 10

The fear of great souls who have living hearts: That means the acknowledgement of the greatness of Allah (awj). While witnessing the Beauty of Allah (awj), they also get a taste of His power. His beauty has showed itself to them with ultimate coyness and His honour has manifested itself with the show of self-sufficiency. Therefore the situation of the special friends of Allah (awj) differs from that of other people. The fear that occurs from witnessing the greatness of Allah (awj), and the manifestations of the

Names of Allah (awj) unto their hearts, increases every moment. They are drowned in such spiritual pleasures. This fear doesn’t contradict the verse of the Qur`an that states:

“Know that the friends of God have no fear nor are they sad.” 11

Because of this we say to Imam al-Zaman (ع), “Peace be upon you O Pure One who fears the greatness of Allah, Almighty.”12

Notes

1. Bihar al-Anwar, vol.71 pg. 360:

وَ أَوْصَانِي أَنْ لاَ أَخَافَ فِي اللٌّهِ لَوْمَةَ لاَئِمٍ.

2. Mizan al-Hikmah, no. 5258:

إِنَّ الْمُؤْمِنَ وَلِيُّ اللٌّهِ وَ لاَ يَخَافُ غَيَرَهُ.

3. Surat Ali-’Imran (3), Verse 175:

 إِنَّــمَا ذٌلِكُمُ الشَّيْطَانُ يُخَوِّفُ أَوْلِيَآءَهُ فَلاَ تَخَافُوهُمْ وَخَافُونِي إِنْ كُنْـتُمْ مُؤْمِنِينَ

4. Mizan al-Hikmah, no. 5178:

اَلْخَوْفُ جِلْبَابُ الْعَارِفِينَ.

5. Mizan al-Hikmah, no. 5195:

مَنْ کَانَ بِاللٌّهِ أَعْرَفَ کَانَ مِنَ اللٌّهِ أَخْوَفَ.

6. Mi’raj al-Sa’adah

7. Muntakhab Mizan al-Hikmah, no. 2000:

إِذَا خِفْتَ الْخَالِقَ فَرَرْتَ إِلَيْهِ إِذَا خِفْتَ الْمَخْلُوقَ فَرَرْتَ مِنْهُ.

8. Surat al-Nazi’at (79), Verse 40-41:

 وَأَمَّا مَنْ خَافَ مَقَامَ رَبِّهِ وَنَهَى النَّفْسَ عَنِ الْهَوَى. فَإِنَّ الْجَنَّةَ هِيَ الْمَأْوَى

9. Surat al-Nur (24), Verse 37:

 يَخَافُونَ يَوْماً تَتَقَلَّبُ فِيهِ الْقُلُوبُ وَالأَبْصَارُ

10. Surat al-Rahman (55), Verse 46:

 وَلِمَنْ خَافَ مَقَامَ رَبِّهِ جَنَّتَانِ

11. Surat Yunus (10), Verse 62:

 أَلاَ إِنَّ أَوْلِيَآءَ اللٌّهِ لاَ خَوْفٌ عَلَيْهِمْ وَلاَ هُمْ يَحْزَنُونَ

12. Mafatih al-Jinan, Ziyarat of Imam al-Mahdi ( ع) on Fridays:

أَلسَّلاَمُ عَلَيْکَ أَيُّهَا الْمُهَذَّبُ الْخَائِفُ...

Question 8: Allah, Love or Fear?

Question: Should the remembrance of Allah (awj) evoke fear or love?

Brief Answer

The co-existence of fear and hope, and in some cases love, in respect to Allah (awj), should not be a source of confusion as this phenomenon permeates all relationships of love to varying degrees. However, because of its over-conspicuousness, we are blind to it. It must be noted that even as routine a matter as walking is the result of fear, hope, and love, for without hope we will not embark on walking, and without walking, we will not reach out destination, and without fear we will not exercise caution and thus will be hurt, and again will fail to reach our destination. This issue becomes all the more clear when using automobiles, electrical appliances, incendiaries, etc. for we take pleasure in using them, but if our usage is not contained and tempered by fear and caution, using them might end in our destruction.

Therefore, it is correct to say that one must fear Allah (awj), love Him, and have hope in Him all at the same time. For loving Him and having hope in Him will bring about harmony on the one hand, and will on the other hand, compel us to take action, struggle, and push forth in our endeavour to acquire the elements that will secure His satisfaction and ultimately lead to being blessed by His effusions, graces, and bounties in this world and the hereafter. His fear will evoke humility and servility; it will strengthen the spirit of obedience and preclude us from committing sins that might otherwise incur Allah’s (awj) wrath and chastisement.

This coexistence of fear and hope in this world-the world of cultivation and striving which calls for being vigilant, for guarding the fruit [of our endeavours] so that we may benefit from them in the hereafter wherein there will be no need for caution as it is not the abode for cultivation and striving but that of harvesting-for ordinary people will lead to a serenity in the hereafter which will be free of any trace of fear and anguish. Fear alone will entail despondency, spiritlessness and depression. Hope and love alone will result in being deceived by our base spirits, in boldness toward Allah (awj) and sin. Thus neither of the results of fear or hope is desirable when taken individually and without being harnessed by the other.

Detailed Answer

Fear, hope, and love are wijdani phenomena [i.e. they are experienced directly and intuitively and as such their comprehension does not rely on mental concepts or sensational experience] and thus are without need of being defined. The human being experiences fear when faced with certain issues, such as:

a. When his life, property, reputation, etc. are endangered;

b. When overwhelmed by the grandeur of something or somebody;

c. When he feels clueless regarding the outcome and repercussions of an action or his fate. Although, it must be noted that it is possible that in certain cases all these factors be present.

Likewise, the feeling of love and affection is evoked in response to certain factors, such as:

a. Finding certain attractive and beautiful aspects in the beloved such that one’s attraction to the beloved is the entailment of one’s fondness of the beauties that the beloved manifests. Traditional poets detest this love as being “in pursuit of the veneer” and thus he who nurtures this love is condemned to disrepute.

However, this is not a universal truth. If the beauties found in the beloved are passing, ephemeral, and superficial, the poet is correct. But, if the beauties and perfections that the beloved possesses are of the nature of moral values or if those beauties and perfections are existential and real ones, the resulting love would not be merely “pursuit of the veneer” and disreputable; rather its upshot would be harmony.

b. The feeling of dependence on and need of the object of affection such that one intends to exploit that object of affection in pursuing one’s aspirations. In this type of relationship, one is attracted to the object of affection for one’s own sake and not for the object’s sake.

c. The love that swells in one’s heart as the result of feeling indebted to one’s patron. In this relationship, the lover is attracted to the beloved as the result of the bounties and benevolence he has received from the beloved and as such is beholden to the beloved.

d. The beloved seeks the love of the lover and strives to captivate him in order to minister to the lover and to succour him. It is possible that more than one of the above categories be involved in one case of love.

If we examine the matter closely, we will notice that in all our actions and reactions fear, love, and hope are combined to various degrees. Although in some cases one of these factors might be the dominant and there is not always an equal balance, their coexistence is inevitable. However, this is one of the issues that is obscure to us due to its conspicuousness.

Hope and love impel us to action both in our daily activities and in the risky tasks we undertake. Fear on the other hand restrains us so as to exercise caution, to assess the repercussions of our actions and to prepare the adequate preliminaries. Had we been only equipped with love, we would be reckless, which would have entailed our early destruction. And had fear been unrivalled, we would never undertake any action even such mundane things as drinking and eating, for there is always the risk of a drop of water or a bite of food going down the wrong pipe, causing suffocation.

Therefore, there should be no confusion as to the coexistence of fear, hope, and love regarding Allah (awj). And if there is, it is only another sign of our obliviousness to self-knowledge and our psychic states.

To explain this further: The existence of fear, hope, and love with regard to Allah (awj) in different people is proportionate to their knowledge of Allah (awj) and His Attributes of Beauty and of Majesty, their knowledge of the true religion, their past conduct, and their assurance or lack of assurance regarding their future.

Those who are captivated by the magnificence and grandeur of the Truth or have in the past sinned and have dishonoured the Divine presence-in their case, fear overshadows love and hope. But on the other side of the spectrum are those who are entranced by Divine Beauty and Mercy. They have

experienced the Divine graces and favours and have in the past been cautious of their conduct and have honoured the Divine presence and in instances where they did slip and commit sin, found the door back to Allah’s (awj) favour and forgiveness, seized it, and thus made a genuine repentance. In their case, love and hope overpower fear.

But finally there are those who are midway between the two previously mentioned positions. That is, they are not sure of their prior deeds being accepted and are thus afraid of their future and the possibility of not being delivered from Divine punishment and chastisement but at the same time hold hope in Allah’s (awj) forgiveness and generosity. In other words, their fear on the one hand and their hope and love on the other strike a balance [and so neither side weighs heavier].

The important point is that in most cases, fear and love arise from one’s innate self-interest and instinct of self-preservation. That is, most believers love Allah (awj) and have hope in Him due to their fear of Divine chastisement in the hereafter and the possibility of being deprived of Divine effusions, bounties, heavenly joys-the beautiful houris and the marvellous castles. But those who are enthralled by the beauty and perfection of Allah (awj) or are in awe of His magnificence, invincibility, and grandeur, or are affected by both, account only for a small number of the believers. Thus, with the exception of the prophets and the Imams (ع), those who have been able to achieve the latter stage have been very few.

Imam ‘Ali b. Abi Talib (ع) defines these three groups in his legacy of wisdom as follows: “One group worships Allah in hope of boons and benevolence - such is the worship of businessmen; another group worships him out of fear - such is the worship of slaves; and yet another group worships Allah out of gratitude - such is the worship of those who are free of themselves and of self-worship.”1

It is for this reason that some prominent scholars state that one of the fundamentals of Islamic pedagogy is love. The Noble Qur`an, the great source of Islamic morals, introduces love as the fulcrum of moral virtues. Imam Ja’far b. Muhammad as-Sadiq (ع) says, “Allah the Immaculate disciplined and trained his Prophet through love.”2

The topics of warning (takhwif) and encouragement (tashwiq) permeate the Qur`an and the narrations of the Ahlul Bayt (ع). However, these two principles are the final stage for the weak believers, but as for the intermediate believers, they constitute the means and the preliminary stage. The believer starts the journey, being spurred forth by warning and encouragement but gradually the compelling force transforms to love.

Hence one need not be confused regarding the coexistence of fear and love in relation to Allah (awj). This coexistence of fear and hope is necessary for the spiritual training, elevation and development of the human being. For fear prevents us from sinning, from bringing destruction to ourselves, and from incurring Divine wrath and chastisement, which in turn leads to greater humility and firmer obedience to Allah (awj). Love, on the

other hand, compels one to undertake the obligatory rituals and the supererogatory prayers with enthusiasm and to hasten in achieving the means to Divine grace, mercy, and bounties.

In short, the fruit of the marriage of fear and hope in the human being are hastening to do good, to implant in oneself the moral virtues, and to avoid evil and sin, which constitute the ultimate goal of human creation intended by Allah (awj); that is, to paint ourselves with the colour of the Divine, attaining the station of Divine viceroyalty, reclining in the bounties of the hereafter, and to rid ourselves of all anxiety and anguish. And this has been expressed time and again in the Qur`an.3

Fear alone [uncoupled with hope and love] will entail gloominess, depression, hopelessness, neglect of repentance, and sinking into the whirlpool of sin, being overwhelmed with the misfortunes of this world and the hereafter, etc.

Love alone leads to impudence and shamelessness in committing sins with the false hope of repentance in the latter years of life, and unwarranted expectance of Divine grace and mercy, while one should not expect to benefit from Divine grace and mercy when one is neglectful of attaining those means which secure His grace and mercy.

It is in allusion to this point that Imam Husayn b. ‘Ali (ع) cries in his ‘Arafah Supplication saying, “May the eye of he who does not behold You watching over him be blind. And he to whom You have not apportioned some love will lose his asset of existence.”4

It is in the hereafter that we will reap the fruit of fear and love. There will be the abode of chastisement for those who did not respect this blessing or who lost hope in redemption, drowning in the whirlpool of sin, or whom were deceived and thus failed to prepare provisions for their eternal life. There will be the abode of blessing and peace, free of all forms of anxiety and fear for those who succeeded in keeping the balance of fear and hope, those who refrained from sin and prepared sufficient provisions of good deeds for their eternal life.

For further reading on this topic refer to books of ethics, the chapters on fear and hope, love, and friendship. The following are a few suggestions:

1. Ayatullah Jawadi Amuli, The Levels of Ethics in the Qur`an

2. Imam Khomeini, An Exposition of Forty Hadith

3. Ayatullah Muhammad Taqi Misbah Yazdi, Ethics in the Qur`an

Notes

1. Nahj al-Balaghah, short saying #237:

قَالَ ( ع): إِنَّ قَوْماً عَبَدُوا اللٌّهَ رَغْبَةً فَتِلْكَ عِبَادَةُ التُّجَّارِ، وَإِنَّ قَوْماً عَبَدُوا اللٌّهَ رَهْبَةً فَتِلْكَ عِبَادَةُ الْعَبِيدِ، وَإِنَّ قَوْماً عَبَدُوا اللٌّهَ شُكْراً فَتِلْكَ عِبَادَةُ الأَحْرَارِ

2. Bihar al-Anwar, vol. 17 pg. 3:

أَبِي إِسْحَاقَ النَّحْوِي قَالَ: دَخَلْتُ عَلى أَبِي عَبْدِ اللٌّهِ ( ع) فَسَمِعْتُهُ يَقُولُ: إِنَّ اللٌّهَ عَزَّوَجَلَّ أَدَّبَ نَبِيَّهُ عَلى مَحَبَّتِهِ.

3. Surat al-Baqarah (2), Verse 62:

 إِنَّ الَّذِينَ آمَنُوا وَالَّذِينَ هَادُوا وَالنَّصَارَى وَالصَّابِئِينَ مَنْ آمَنَ بِاللٌّهِ وَالْيَوْمِ الآخِرِ وَعَمِلَ صَالِحًا فَلَهُمْ أَجْرُهُمْ عِنْدَ رَبِّهِمْ وَلاَ خَوْفٌ عَلَيْهِمْ وَلاَ هُمْ يَحْزَنُونَ

4. Mafatih al-Jinan, Imam Husayn’s ( ع) supplication on the day of ‘Arafah:

عَمِيَتْ عَيْنٌ لاَ تَرَاكَ عَلَيْهَا رَقِيْبًا، وَخَسِرَتْ صَفْقَةُ عَبْدٍ لَمْ تَجْعَلْ لَهُ مِنْ حُبِّكَ نَصِيباً...