Al-Khashyah (Fear and Awe) and its Proof – Shaykh Fawzan | Dawud Burbank [Audio|En]

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Sharh-ul-Usool-ith-Thalaathah : Lesson 23 Part C
Shaykh Saalih al-Fawzan | Dawud Burbank [Audio|English]

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Al-Khashyah (Fear and Awe) and its Proof

Imaam Muhammad ibn ‘Abdul-Wahhaab (rahimahullaah) said:

The proof for al-Khashyah (awe) is His saying, He the Most High:

 فَلَا تَخْشَوْهُمْ 

So do not have Khashyah (awe) of them [2:150] 19


[19]: Shaykh Saalih al-Fawzan’s Explanation:

Al-Khashyah (awe) is a type of Khawf (fear), and it is more specific than just fear. And it is said al-Khashyah (awe) is fear which is mixed with veneration. He the Most High said:

 فَلَا تَخْشَوْهُمْ 

So do not have Khashyah (awe) of them [2:150]

Allaah the Perfect and Most High commanded having Khashyah (awe) of Him alone.

He the Most High said in the aayah:

فَلَا تَخْشَوْهُمْ وَاخْشَوْنِي وَلِأُتِمَّ نِعْمَتِي عَلَيْكُمْ وَلَعَلَّكُمْ تَهْتَدُونَ

So do not have Khashyah (awe) of them, but rather have Khashyah (awe) of Me, and so that I may complete My favour upon you and so that you may be guided. [2:150]

So He commanded having Khashyah (awe) of Him, He the Perfect and Most High, and He said in description of those who pray salaah:

وَالَّذِينَ هُم مِّنْ عَذَابِ رَبِّهِم مُّشْفِقُونَ

And those who have fear of the punishment of their Lord [70:27]

Meaning they have fear, they are the elite ones from the creation, they have fear of Allaah the Mighty and Majestic. And He said about the Angels:

يَخَافُونَ رَبَّهُم مِّن فَوْقِهِمْ وَيَفْعَلُونَ مَا يُؤْمَرُونَ

They have fear of their Lord from above them, and they do whatever they are commanded [16:50]

The elite of the creation from the Angels and the Messengers and the beloved and the obedient servants and the righteous ones, they have the utmost Khashyah (awe) of Allaah the Mighty and Majestic and Khawf (fear) of Him, He the Perfect and Most High and Rahbah (dread) of Him.

So ar-Rahbah (dread) and al-Khawf (fear) and al-Khashyah (awe), all of them have a single meaning, even though some of them are more specific than others. However they all share in being Khawf (fear) of Allaah the Perfect and Most High. And these are from the characteristics of the Prophets and the righteous servants of Allaah, and they are tremendous types of worship and they are from the actions of the hearts which are not known except to Allaah the Perfect and Most High.

Sharh-ul-Usool-ith-Thalaathah. Explanation of the Three Fundamental Principles of Imaam Muhammad ibn ‘Abdil-Wahhaab by Shaykh Saalih ibn Fowzaan al-Fowzaan hafizahullaah. Translated by  Daawood  Burbank, rahimahullaah

Posted with kind permission from Dawud Burbank rahimahullaah

Listen to the Full Audio Series:
Sharh Usool-ith-Thalaathah – Shaykh Fawzan | Dawud Burbank

Book Study Resources – Three Fundamental Principles

Related Links:

Ar-Raghbah, Ar-Rahbah and al-Khushoo – Shaykh Fawzan | Dawud Burbank [Audio|En]

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Sharh-ul-Usool-ith-Thalaathah : Lesson 23 Part B
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Ar-Raghbah (fervent desire) and Ar-Rahbah (dread) and al-Khushoo‘ (reverence and humility), and the Proof for Each

Imaam Muhammad ibn ‘Abdul-Wahhaab (rahimahullaah) said:    

And the proof for Ar-Raghbah (fervent desire) and Ar-Rahbah (dread) and al-Khushoo‘ (reverence and humility), is His saying, He the Most High: 

إِنَّهُمْ كَانُوا يُسَارِعُونَ فِي الْخَيْرَاتِ وَيَدْعُونَنَا رَغَبًا وَرَهَبًا ۖ وَكَانُوا لَنَا خَاشِعِينَ

They used to hasten to perform acts of devotion to Allaah, and they used to worship Us raghaban (upon love and desire), and rahaban (upon fear), and they were were reverent and humble before Allaah [21:90] 18


[18]: Shaykh Saalih al-Fawzan’s Explanation:

Ar-Raghbah (fervent desire): it means seeking something which is praiseworthy.

Ar-Rahbah (dread): is fear of something which is dreaded.

He the Most High said:

 وَإِيَّايَ فَارْهَبُونِ

And have dread of Me [2:40]

And it is a type of Khawf (fear);

ar-Rahbah (dread) and al-Khawf (fear) have one and the same meaning.

al-Khushoo‘ (reverence and humility): it is a type of humbling oneself to Allaah the Mighty and Majestic. And humbly submitting and humbling onself before Him, He the Perfect and Most High – it is from the greatest of levels of worship.

His saying, He the Most High, “Innahum”, (they): this pronoun refers back to the Prophets, since in Soorat-ul-Anbiyaa Allaah has mentioned the stories of the Prophets, and then He said:

إِنَّهُمْ كَانُوا يُسَارِعُونَ فِي الْخَيْرَاتِ وَيَدْعُونَنَا رَغَبًا وَرَهَبًا ۖ وَكَانُوا لَنَا خَاشِعِينَ

They used to hasten to perform acts of devotion to Allaah, and they used to worship Us raghaban (upon love and desire), and rahaban (upon fear), and they were were reverent and humble before Allaah [21:90]

So His saying, He the Most High:

إِنَّهُمْ كَانُوا يُسَارِعُونَ فِي الْخَيْرَاتِ

They used to hasten upon doing acts of good [21:90]

Meaning: they would race to them, and they would hasten to them. This is the characteristic of the Prophets ‘alaihimussaalatu wassalaam, they would not be lazy and they would not behave as if they were powerless, rather they hastened to doing good deeds, and they raced towards them.

His saying, He the Most High:

وَيَدْعُونَنَا رَغَبًا

And they invoked and worshipped us with Raghbah [21:90]

Meaning: desiring what lies with Allaah the Mighty and Majestic, desiring attainment of what they wished for.

وَرَهَبًا

And His saying, He the Most High, wa rahaban”, (with dread): meaning with fear of Us, so they called upon Allaah to have mercy upon them, and they called upon Him not to punish them, and not to bring them to account and not to seize them with punishment. So they had hope for the mercy of Allaah, and they feared His punishment, just as He the Most High said:

أُولَٰئِكَ الَّذِينَ يَدْعُونَ يَبْتَغُونَ إِلَىٰ رَبِّهِمُ الْوَسِيلَةَ أَيُّهُمْ أَقْرَبُ وَيَرْجُونَ رَحْمَتَهُ وَيَخَافُونَ عَذَابَهُ ۚ إِنَّ عَذَابَ رَبِّكَ كَانَ مَحْذُورًا

Those whom they call upon, themselves seek a means of nearness to draw themselves closer to their Lord, to see which of them can draw closest to Him. They hope for His mercy and they fear His punishment [17:57]

So they call upon Allaah having fear of Him, and they worship and call upon Him desiring what lies with Him (from reward), they call upon Allaah so that He should ordain good for them and repel evil from them.

وَكَانُوا لَنَا خَاشِعِينَ

And they were reverent and humble towards Us [21:90]

Meaning: they were reverential, humbly submitting, humble before Allaah, the Mighty ad Majestic. So they gathered between three characteristics: Ar-Raghbah (fervent desire) and Ar-Rahbah (dread) and al-Khushoo‘ (reverence and humility). These are the characteristics of the Prophets sallallaahu ‘alaihim was allam and these three types are from the types of worship of Allaah the Mighty and Majestic.

And it contains a refutation of Soofees, those who say, “We do not worship Allaah out of desire for His reward, nor out of fear of His punishment, we only worship Him out of love of Him alone”. This is false and futile speech, because the Prophets called upon and worshipped Allaah, raghaban wa rahaban (with fear and with hope) and they were the most complete of the creation.

Sharh-ul-Usool-ith-Thalaathah. Explanation of the Three Fundamental Principles of Imaam Muhammad ibn ‘Abdil-Wahhaab by Shaykh Saalih ibn Fowzaan al-Fowzaan hafizahullaah. Translated by  Daawood  Burbank, rahimahullaah

Posted with kind permission from Dawud Burbank rahimahullaah

Listen to the Full Audio Series:
Sharh Usool-ith-Thalaathah – Shaykh Fawzan | Dawud Burbank

Book Study Resources – Three Fundamental Principles

Related Links:

Ar-Rajaa’ (Hope) will not be correct except along with Righteous Action – Shaykh Fawzan | Dawud Burbank [Audio|En]

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Sharh-ul-Usool-ith-Thalaathah : Lesson 22 Part B
Shaykh Saalih al-Fawzan | Dawud Burbank [Audio|English]

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Ar-Rajaa’ (hope and longing) and its Proof

Imaam Muhammad ibn ‘Abdul-Wahhaab (rahimahullaah) said: 

And the proof for ar-Rajaa’ (hope and longing) is His saying, He the Most High:

فَمَن كَانَ يَرْجُو لِقَاءَ رَبِّهِ فَلْيَعْمَلْ عَمَلًا صَالِحًا وَلَا يُشْرِكْ بِعِبَادَةِ رَبِّهِ أَحَدًا

So whoever has hope in the meeting with his Lord and in His reward then let him perform righteous actions and not associate anyone in worship with his Lord [18:110] 16


[16]: Shaykh Saalih al-Fawzan’s Explanation:

His saying, He the Most High, “man kaana yarjoo”: meaning he has hope for the reward of Allaah the Mighty and Majestic and in seeing Him openly on the Day of Resurrection, whoever has hope in seeing Allaah openly with his eyes on the day of resurrection, then let him perform righteous deeds, he should carry out the means which will enable him to attain this goal, which is the reward of entry into Paradise and of being saved from the Fire and of looking upon the Face of Allaah – this necessarily follows on, because whoever enters Paradise, then he will see Allaah, the Mighty and Majestic.

فَمَن كَانَ يَرْجُو لِقَاءَ رَبِّهِ فَلْيَعْمَلْ عَمَلًا صَالِحًا وَلَا يُشْرِكْ بِعِبَادَةِ رَبِّهِ أَحَدًا

So whoever has hope in the meeting with his Lord and in His reward then let him perform righteous actions [18:110]

This shows that hope alone is not sufficient, rather there must be action, as for your just having hope in Allaah, but you do not act, then this is to abandon the use of the means. So praiseworthy hope is that which occurs along with righteous action. As for hoping which is not praiseworthy, then it hope which does not have righteous action along with it.

And righteous action is that which fulfills two conditions:

  1. The first: is that it is done purely and sincerely for Him, the Mighty and Majestic.
  2. The second: is that it is done following the Messenger sallallaahu ‘alaihi wa sallam.

So an action will not be righteous unless it fulfills these two conditions: that it is done purely and sincerely seeking the Face of Allaah, it does not contain any shirk, and that it should be a correct action, done upon the Sunnah of Allaah’s Messenger sallallaahu ‘alaihi wa sallam, not containing innovation. So if the two conditions are met then it will be a righteous action, and if any condition is missing, then it will be a corrupt action, it will not benefit the person who does it.

So action which contains shirk will be rejected for the person, and likewise action which contains innovation, it will be rejected for the person. He sallallaahu ‘alaihi wa sallam said:

Whoever does an action which is not in accordance with our affair, then it will be rejected” [1]

So this aayah contains ar-Rajaa’ (hope and longing), and that it is an act of worship to Allaah the Mighty and Majestic. And it shows that hope will not be correct except along with righteous action.

[1] Reported by al-Bukhaaree in disconnected form straight after hadeeth 7350, and reported by Muslim as hadeeth 1718/17 from a hadeeth of ‘Aa’ishah radiy Allaahu ‘anhaa. And also reported by al-Bukhaaree in connected form as hadeeth 2697 and Muslim as hadeeth 1718/17 from ‘Aa’ishah radiy Allaahu ‘anhaa, that she said, Allaah’s Messenger sallallaahu’ alaihi wa sallam said, “Whoever introduces into this affair of ours that which is not from it will have it rejected”.

Sharh-ul-Usool-ith-Thalaathah. Explanation of the Three Fundamental Principles of Imaam Muhammad ibn ‘Abdil-Wahhaab by Shaykh Saalih ibn Fowzaan al-Fowzaan hafizahullaah. Translated by  Daawood  Burbank, rahimahullaah

Posted with kind permission from Dawud Burbank rahimahullaah

Listen to the Full Audio Series:
Sharh Usool-ith-Thalaathah – Shaykh Fawzan | Dawud Burbank

Book Study Resources – Three Fundamental Principles

Related Links:

Al-Khawf (fear), its Types and its Proof – Shaykh Fawzan | Dawud Burbank [Audio|En]

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Sharh-ul-Usool-ith-Thalaathah : Lesson 22 Part A
Shaykh Saalih al-Fawzan | Dawud Burbank [Audio|English]

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Al-Khawf (fear), its Types and its Proof

Imaam Muhammad ibn ‘Abdul-Wahhaab (rahimahullaah) said: 

And the proof for Al-Khawf (fear) is His saying, He the Most High:

إِنَّمَا ذَٰلِكُمُ الشَّيْطَانُ يُخَوِّفُ أَوْلِيَاءَهُ فَلَا تَخَافُوهُمْ وَخَافُونِ إِن كُنتُم مُّؤْمِنِينَ

That is just Satan, he incites you to fear his allies. So do not fear them, but rather fear Me if you are truly believers [3:175] 15


[15]: Shaykh Saalih al-Fawzan’s Explanation:

Al-Khawf (fear) is a type from the types of worship, and it is an act of worship of the heart, just the same as is the case with al-Khawf (fear) and al-Khashyah (awe) and ar-Raghbah (fervent desire) and ar-Rahbah (dread) and ar-Rajaa’ (hope and longing) and at-Tawakkul (trust and reliance) – all of these are acts of worship of the heart.

Al-Khawf (fear) is apprehension of something unpleasant, and it is of two types:

  1. Al-Khawf-ul-‘Ibaadah (fear which is worship)
  2. Al-Khawf-utTabee‘ee (natural fear).

The first type: Khawf-ul-‘Ibaadah (fear which is worship), directing this to other than Allaah is shirk, and that is that a person fears someone other than Allaah with regard to something which no-one besides Allaah is able to do, such as his fearing someone being able to cause him to become ill, or being able to take his soul, or to cause his child to die, as is done by many of the ignorant people. They fear regarding their wives’ pregnancies and for their children, from the jinn, they fear sorcerers, they fear the dead, and so therefore they do actions involving shirk to free themselves from this fear. So this is something which no-one is able to do but Allaah, illnesses and death and bringing provision and cutting off life-span, these matters, no-one is able to do them except Allaah the Mighty and Majestic, and likewise sending down blessings or other than that. These matters cannot come about except from Allaah the Mighty and Majestic, so if he fears anyone with regards to anything which only Allaah can carry out, then this is major shirk, because it is diverting a type of worship to other than Allaah the Mighty and Majestic. Like those who fear the graves and of the tombs and of the jinn and of the devils that they can strike them with evil or cause some harm to descend upon them, and so therefore they go and perform actions of nearness to these things to repel their harm, or out of fear of them – this is major shirk. He says, “I fear, if I don’t make a sacrifice for him, that he will afflict me with something, or afflict my children or my wealth, or the like of that, just as was said by the people of Hood:

إِن نَّقُولُ إِلَّا اعْتَرَاكَ بَعْضُ آلِهَتِنَا بِسُوءٍ

All that we say is that some of our gods have struck you with evil [11:54]

They threatened him with their gods and they tried to make him fear their objects of worship.

قَالَ إِنِّي أُشْهِدُ اللَّهَ وَاشْهَدُوا أَنِّي بَرِيءٌ مِّمَّا تُشْرِكُونَ

مِن دُونِهِ ۖ فَكِيدُونِي جَمِيعًا ثُمَّ لَا تُنظِرُونِ

إِنِّي تَوَكَّلْتُ عَلَى اللَّهِ رَبِّي وَرَبِّكُم

He said, “I call Allaah to witness, and you should bear witness, that I am free of whatever you associate in worship along with Him. So plot all of you against me and don’t give me any respite. I have placed my reliance upon Allaah, my Lord and your Lord.” [11:54-56]

This is tawheed, he challenges them, all of them, them and their idols.

So then all of you plot against me, and then don’t give me any respite [11:55]

Don’t give me some time, rather plot against me from this moment, and they were not able to do anything against him, rather Allaah aided him against them.

So the person who fears other than Allaah with regard to things that only Allaah can do, then he has committed major shirk, and this is called the fear which is worship, and the fear which is shirk. Many people have fear of the graves, or of the awliyaa’ (the beloved and obedient servants of Allaah), they fear Satan, they fear the jinn, and therefore they do acts of devotion, putting forward offerings to them, putting forward sacrifices for them, and making vows and giving foods, and other than that, such as throwing money upon their tombs in order to be saved from their evil, or to attain something of their good. Then this is khawf-ul-‘ibaadah (fear which is worship).

The second type: al-Khawf-utTabee‘ee (natural fear): and it is that you fear something which is clear and apparent which is able to do that which you fear from it, such as your fearing a snake or a scorpion or an enemy, these are matters which are clear and visible and are well-known matters, so fearing them is not called shirk, this is natural fear of something which is apparent and known, because you are fearing a means which is clear and apparent, and something which it is desirable for you to protect yourself from and take precaution against, so therefore you take up weapons, you take up a stick to kill a snake or a scorpion, and to kill a wild animal, because these are matters which are felt by the senses, and they contain well-known harm. So if you fear them, then this is not called shirk, rather it is called natural fear.

And therefore Allaah said with regard to Moosaa ‘alaihissalaam:

فَخَرَجَ مِنْهَا خَائِفًا يَتَرَقَّبُ

So he departed from it in a state of fear [28:21]

Meaning from the city

Fearful, looking about [28:21]

Having fear of his enemies, because he had killed one of them.

And he ‘alaihissalaatu wassalaam fled to Madyan, and he was on the lookout, and he was fearing that they would catch him, so this is natural fear. However, a person needs to learn to seek shelter and protection in Allaah the Mighty and Majestic and to take hold of the means through which he can repel harm, and he relies upon Allaah the Mighty and Majestic and has reliance upon Allaah. He the most High said:

فَلَا تَخَافُوهُمْ وَخَافُونِ إِن كُنتُم مُّؤْمِنِينَ

So do not fear them (the allies of Satan) but rather fear Me if you are truly believers [3:175]

This aayah is in the soorah Aal-i-‘Imraan in the story of the Prophet sallallaahu ‘alaihi wa sallam along with the people of shirk on the day of Uhud, when the people of shirk threatened them and said, “We will return to them and wipe then out.” So therefore Allaah the Majestic and Most High says:

إِنَّمَا ذَٰلِكُمُ الشَّيْطَانُ يُخَوِّفُ أَوْلِيَاءَهُ فَلَا تَخَافُوهُمْ وَخَافُونِ إِن كُنتُم مُّؤْمِنِينَ

That is just Satan, he incites you to fear his allies. So do not fear them, but rather fear Me if you are truly believers [3:175]

This warning and this threat was just from Satan, meaning he tries to cause you to fear his allies, or to cause whoever will submit to him to fear, from the people and to fear him. Then he will gain ascendancy over them.

Sharh-ul-Usool-ith-Thalaathah. Explanation of the Three Fundamental Principles of Imaam Muhammad ibn ‘Abdil-Wahhaab by Shaykh Saalih ibn Fowzaan al-Fowzaan hafizahullaah. Translated by  Daawood  Burbank, rahimahullaah

Posted with kind permission from Dawud Burbank rahimahullaah

Listen to the Full Audio Series:
Sharh Usool-ith-Thalaathah – Shaykh Fawzan | Dawud Burbank

Book Study Resources – Three Fundamental Principles

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Al-Ibaadah (Worship) centers on three things: Fear, Hope & Love – Sharh as-Sunnah | Dawud Burbank [Audio|En]

 

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Sharh as-Sunnah : Lesson 70 : Point 118
Shaykh Fawzan | Dawud Burbank [Audio|English]

Imaam Barbahaaree rahimahullaah said:

Know that Allaah has not been worshipped with anything the like of fear of Allah, the Perfect. And the path of fear, sadness, having apprehension and feeling shy before Allah, the Exalted and the Most High.

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Shaykh Fawzan:

He who worships Allaah with fear alone is Khaarijee.
Whoever worships Allaah with hope alone is a Murjee.
Whoever worships Allaah with love alone is a Soofi.

Ithaaful-Qaaree bit-Ta`leeqaat `alaa Sharhis-Sunnah
(A Gift To The Reader In Annotation Of Sharh As-Sunnah)
by Shaykh Saalih ibn Fowzaan al-Fowzaan
hafizahullaah
Translated by Aboo Talhah Daawood Burbank, rahimahullaah

Posted with kind permission from Dawud Burbank rahimahullaah

Listen to the full Audio Series of Sharhus Sunnah
Sharh-us-Sunnah – Shaykh Saalih Fawzaan – Dawood Burbank [Audio|En]

Visit : Book Study of Sharh as-Sunnah of Imaam Barbahaaree

Related Link:

https://abdurrahman.org/ibadah-worship

The Believer (Mu’min) should combine between al-Khawf (Fear) and ar-Rajaa (Hope) – Sharh as-Sunnah | Dawud Burbank [Audio|En]

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Sharh as-Sunnah : Lesson 51: Point 88
Shaykh Fawzan | Dawud Burbank [Audio|English]

Imaam Barbahaaree rahimahullaah said:

And know, may Allaah have mercy upon you, that it is befitting that the servant should always have fear and concern for as long as he remains in this world because he does not know what condition he will die upon, what conclusion he will have, knowing what state he will meet Allaah, the Mighty and Majestic even if he performed every good deed.

And it is befitting that a man who has transgressed greatly to the detriment of his own soul should not give up hope in Allaah, the Most High, at the point of death. Rather, he should have good thoughts with respect to Allaah whilst fearing his sins. So, if Allaah has mercy upon him then it is from His favour and if He punishes him then it is because of his sins.

[Souncloud Audio Link

Transcribed Audio:

This is a tremendous matter and it is that the believer (mu`min) should combine al-khawf war-rajaa· (fear and hope) such that in performing his deeds he precedes between fear and hope. So he does not have fear on its own and so therefore despair of the mercy of Allaah.

He, the Most High, said:

 إِنَّهُ لَا يَيْأَسُ مِن رَّوْحِ اللَّهِ إِلَّا الْقَوْمُ الْكَافِرُونَ

Indeed no-one despairs of the mercy of Allaah except for the disbelieving people. (Soorah-Yoosuf (12), aayah 87)

And He, the Most High, said:

وَمَن يَقْنَطُ مِن رَّحْمَةِ رَبِّهِ إِلَّا الضَّالُّونَ

And who despairs of the mercy of his Lord except for those people who are astray. (Sooratul-Hijr (15), aayah 56)

He, the Most High, said:

قُلْ يَا عِبَادِيَ الَّذِينَ أَسْرَفُوا عَلَىٰ أَنفُسِهِمْ لَا تَقْنَطُوا مِن رَّحْمَةِ اللَّهِ

Say, “O my servants who have transgressed greatly against their own soulsǃ Do not despair of the mercy of Allaah.” (Sooratuz-Zumar (39), aayah 53)

So he should not fear with excessive fear, which causes him to despair of the mercy of Allaah, the Mighty and Majestic, for this is blameworthy fear. And likewise, he should have hope in Allaah the Mighty and Majestic, however, the hope should not take him and cause him to feel secure of the makr (plot or plan) of Allaah. Rather, he should be fearful of Allaah’s plan.

And the plan of Allaah, the Majestic and Most High, is as befits Him and it is from His perfection. It is not like the makr (plotting) of the created beings, for makr (plotting) in the language is secretly striving for some harm to come upon someone else in a hidden manner such that he is not aware of it. This is what makr means in Arabic. So if that is done for a just cause then it is justice and this is the plotting or planning of Allaah, the Perfect and Most High, for He plots against the wrongdoers and the evildoers and causes his punishment to come upon them in a way that they do not perceive and this is justice from Him, He, the Perfect. So He is praised for it but as for if causing harm to come upon someone else is not for a just cause then it is dhulm (oppression) and it is not permissible. And this is the makr (plotting) of the created beings but as for the plotting of the Creator, the Majestic and Most High, then it is something praiseworthy because it is justice and fairness from Him, He, the Perfect and Most High. So this is the difference between the two matters; between the plotting of Allaah and the plotting of the created beings.

He, the Most High, said:

وَمَكَرُوا وَمَكَرَ اللَّهُ ۖ وَاللَّهُ خَيْرُ الْمَاكِرِينَ

And they plot and Allaah plots. And Allaah is the best of those who plot(Soorah Aali `Imraan (3), aayah 54)

This is a case of recompense for them. So it is not oppression from Him, He, the Perfect and Most High. Rather it comes about as a result of their plotting. They plotted and Allaah plotted against them as a punishment for them. And this is justice from Him, He, the Perfect and Most High.

And there occurs in the hadeeth:

“One of you may act with the actions of the people of Paradise until there is not between him and it except a cubit; forearms distance and then what was written overtakes him and he acts with the actions of the people of the Fire and therefore he enters it.”

He enters the Fire on account of the fact that he has acted with the actions of the people of the Fire and the recompense comes as a result of the action. And since his conclusion was that he acted with the actions of the people of the Fire, he will enter the Fire and the opposite is the case:

“And one of you may act with the actions of the people of the Fire until there is not between him and it except a cubit; forearms distance so then what was written overtakes him and he acts with the actions of the people of the Paradise and therefore he enters it.”[1]

He enters it because he performed the actions of the people of Paradise and died upon it. So the Fire will not be entered into except on account of deeds and Paradise will not be entered into except on account of having performed deeds; and deeds are in accordance with their conclusions.

So a person must not be deceived by his own righteousness or his uprightness and therefore feel secure from deviation. How many believers and how many Muslims and how many scholars Allaah has caused them to deviate when acts of disobedience occurred from them? So a person should not feel secure about himself nor praise his own self. So he should not feel secure from deviation and so on account of it mix with the evil people and listen to them and look into matters of trials and tribulations. He should not feel secure for himself.

“The hearts of the servants are between two fingers from the fingers of the Most Merciful One.”[2]

He should not feel secure with regard to himself. And the khaleel (the especially beloved one); Ibraaheem `alayhissalaam made supplication (du`a) and said:

 وَاجْنُبْنِي وَبَنِيَّ أَن نَّعْبُدَ الْأَصْنَامَ
رَبِّ إِنَّهُنَّ أَضْلَلْنَ كَثِيرًا مِّنَ النَّاسِ

… And keep me and my children away from worshipping the idols. O my Lord they have led many of the people astray. (Soorah Ibraaheem (14), aayah 35-36) 

So a person should not feel secure for himself from being put to trial and from having an evil conclusion even if he is from the most righteous of the people. And he shouldn’t despair of the mercy of Allaah even if he is one of the worst of the disbelieving ones from the people, for Allaah may favour him with repentance so that he dies upon Islaam and therefore enters Paradise. Because as long as he is still alive then he is open to this or that. So the actions are in accordance with their conclusions.

His saying, “and he should have good thoughts with respect to Allaah and he should fear his sins.” He should think good with regard to Allaah and not despair of the mercy of Allaah.

“and he should fear his sins,” meaning he should not hope with a hope that has no fear with it. Rather, he should gather between fear and hope.

إِنَّهُمْ كَانُوا يُسَارِعُونَ فِي الْخَيْرَاتِ وَيَدْعُونَنَا رَغَبًا وَرَهَبًا

They used to hasten to perform good deeds and they worshipped Us and invoked Us upon hope and fear. (Sooratul-Anbiyaa· (21), aayah 90)

They were the Prophets and they used to hasten to do good deeds and worship and invoke Allaah, raghaban (with hope); meaning hoping for His reward and rahaban (meaning fearing His punishment). So the Prophets gathered between fear and hope; they did not take one aspect and leave the other aspect. They did not take the aspect of hope and leave off the aspect of fear and they did not take up the aspect of fear and leave off the aspect of hope.

And the servant should make his thoughts about Allaah good, particularly at the point of death. The scholars said, while the person is in a state of good health, he should cause the aspect of fear to predominate as a precaution and at the point of death, he should cause the aspect of hope to predominate. Because during life he is able to act and to repent and to seek forgiveness but at the point of death, he is not able to do anything so then he should give precedence to the aspect of hope. And therefore, there occurs in the hadeeth:

“One of you should not die except that he has good thoughts with respect to Allaah, the Mighty and Majestic.”[3]

His saying, if Allaah has mercy upon him then it is from His favour and if He punishes him then it is on account of sin.” This is just as has preceded that Allaah, the Majestic and Most High, does not grant bliss to the people nor does He punish them except on account of their deeds.

He, the Most High, said:

وَلَا يَظْلِمُ رَبُّكَ أَحَدًا
And your Lord does not oppress anyone.
(Sooratul-Kahf (18), aayah 49)

Footnotes:

[1] Reported by al-Bukhaariyy (3,208) and (6,594) and Muslim (2,643) from a hadeeth of `Abdullaah ibn Mas`ood radiyAllaahu `anhu.

[2] Reported by Muslim (2,654) from a hadeeth of `Abdullaah Ibn `Amr radiyAllaahu `anhumaa.

[3] Reported by Muslim (2,877) from a hadeeth of `Abdullaah ibn `Amr radiyAllaahu `anhumaa.

Ithaaful-Qaaree bit-Ta`leeqaat `alaa Sharhis-Sunnah
(A Gift To The Reader In Annotation Of Sharh As-Sunnah)
by Shaykh Saalih ibn Fowzaan al-Fowzaan
hafizahullaah
Translated by Aboo Talhah Daawood Burbank, rahimahullaah

Transcribed by Saima Zaher.

Posted with kind permission from Dawud Burbank rahimahullaah

Listen to the full Audio Series of Sharhus Sunnah
Sharh-us-Sunnah – Shaykh Saalih Fawzaan – Dawood Burbank [Audio|En]

Visit : Book Study of Sharh as-Sunnah of Imaam Barbahaaree

Middle course between feeling secure (amn) of Allaah’s plan & despairing (iyaas) of His mercy – Dawud Burbank [Audio|En]

Aqeedah Tahaawiyyah: Lesson 59 : Point [218]
Dawud Burbank [Audio|English]

218.And (The Religion of Islam lies) between feeling secure (amn) and despairing (iyaas).

[Souncloud Audio Link

“Verily, they used to hasten on to do good deeds, and they used to call on Us with hope and fear, and used to humble themselves before Us.” (Qur’an 21:90)

“Certainly no one despairs of Allah’s Mercy, except the people who disbelieve.” (Qur’an 12:87)

“And who despairs of the Mercy of his Lord except those who are astray?” (Qur’an 15:56)

At-Ta`leeqaat Al-Mukhtasarah `alaa Matn Al-`Aqeedah AtTahaawiyyah. By Shaykh Saalih ibn Fawzaan al-Fawzaan hafizahullaah. Translated by Aboo Talhah Daawood Burbank, rahimahullaah, in 1426AH

Posted with kind permission from Dawud Burbank rahimahullaah

Listen to the Full Audio Series of Aqeedah Tahaawiyyah:
Explanation of Aqeedah at-Tahaawiyyah – Dawud Burbank [Audio|En]

Feeling totally secure and totally despairing – both of these take a person outside the Religion of Islaam – Aqeedah Tahawiyyah

Aqeedah Tahaawiyyah: Lesson 33B  : Point [135]
Dawud Burbank – Audio|English

135. And feeling totally secure and totally despairing-both of these take a person outside the Religion of Islaam

[Souncloud Audio Link]

At-Ta`leeqaat Al-Mukhtasarah `alaa Matn Al-`Aqeedah AtTahaawiyyah. By Shaykh Saalih ibn Fawzaan al-Fawzaan hafizahullaah. Translated by Aboo Talhah Daawood Burbank, rahimahullaah, in 1426AH

Posted with kind permission from Dawud Burbank rahimahullaah

Listen to the Full Audio Series of Aqeedah Tahaawiyyah:
Explanation of Aqeedah at-Tahaawiyyah – Dawud Burbank [Audio|En]

Book Study Resource Aqeedah at-Tahaawiyyah – Imam at-Tahaawi

Love, Hope and Fear abdurrahman.org/category/islam/hope-fear/

 

Love Fear and Hope : The Three Essential Ingredients for Eeman

From ad-Dawah illaah Magazine

One of the most beautiful things about the concept of worship in Islaam is the truly unique way in which it incorporates the feeling of love, fear and hope within the hearts of the worshippers of Allah. Understanding how to combine these three qualities into the worship (ibaadah) of Allah is one of the most essential things that every Muslim must grasp, not least because every sect which has drifted from the Straight Path has strayed in the aspect of worship. The deviation of the other religions in this regard is clear for all to see: “God is love! Jesus is love!” say the Christians, denying the fact that Allah should be feared too. As for the Jews, their hearts were filled only with hope; hope that the Fire will never touch them, since they were the “Promised People”.

In Islaam however, no worship is complete without the presence of all three qualities: love of Allah, hope in His Mercy and fear of His Punishment. Contemplate the opening Soorah of the Qur’aan – Soorah al-Faatihah – and you will see this for yourself.

Aayah 1: “All praise [and thanks] is for Allah, Rabb of all the worlds.”

In this opening aayah (verse) of the Qur’aan, we have LOVE of Allah and every time we recite this aayah we are testifying to our love for Allah. How is that you ask?

It is because in the aayah, we are acknowledging that Allah is our Rabb and the Rabb of all the worlds. Rabb is usually translated as ‘the Lord’, but this translation does not do justification to this name of Allah and all the meanings this name carries. In reality, Rabb means that Allah is the Creator of everything; He sustains and nourishes everything; He gives life and Death; anything good that we have is from Him; everything is dependant on Him and nothing can happen unless He wills it. Furthermore, for the Muslims He – the Rabb – in the One who has guided us to the Truth and given us good morals and manners.

Thus when we testify that Allah is our Rabb, then we are acknowledging that He is the One who has given us so many blessings – so many that if we try to enumerate His blessings, we would be unable to do so. So how could we not but LOVE Him?

After all, we all love those who show kindness towards us or present us with gifts. And therefore the Messenger of Allah (salla-allahu alaihe wa-sallam) encouraged the exchange of gifts between Muslims because it helps to strengthen ties and develop love for one another. He (salla-allahu alaihe wa-sallam) said, “Give gifts to one another, you will come to love one another.”[1]

So imagine the LOVE we should have for our Rabb who has given us everything: nice families, shelter, security, food, health and above all the Guidance of Islaam and the Sunnah. We should be overwhelming in our love for Him. That is why we praise Him and thank Him and say, “All praise (and thanks) is for Allah, Rabbil-‘aalameen.”

Aayah 2: The Rahmaan (Merciful) and the Raheem (Mercy-Giving).”

In the first aayah of Soorah al-Faatihah, Allah mentioned He was the Rabb. In this aayah two more of His beautiful names are mentioned: ar-Rahmaan and ar-Raheem. Ar-Rahmaan means that He is the Most Merciful. Ar-Raheem means that He is the Giver of Mercy, in other words His actions are full of Mercy and He shows Mercy to His creation.[2]

When we mention these two names of Allah, then we have HOPE. Since He is the One who is full of Mercy, and we hope He will forgive our mistakes and shortcomings. We should never loose hope, because Allah says in the Qur’aan, “O My slaves, who have transgressed against themselves! Despair not of the Mercy of Allah, Verily Allah forgives all sins (except sins). Truly He is Oft-Forgiving, the Most Merciful” [39: 53]

The need to have FEAR in our worship is shown by the next aayah of Soorah al-Faatihah.

Aayah 3: “King/Master of the Day of Judgement.”

When we recite this aayah, we remind ourselves of the Day of Judgement – that awful Day, when all of humanity shall stand before Allah … naked, uncircumcised and barefooted. People will appear drunk though they are not. On that Day, every person will stand before Allah and account for his sins, knowing that not even the smallest action which he did is hidden from Allah: “So whosoever does good equal to the weight of an atom, shall see it. And whosoever does evil equal to the weight of an atom shall see it.” [Soorah 99 : 7-8]

So when we recite this third aayah of Soorah al-Faatihah, we remind ourselves of this Judgement and accountability and that should bring about in us a sense of fear – that maybe our evil actions will be too great and we will be responsible for them – May Allah protect us from such a fate. Then the next verse goes on to say: “You alone we worship.” i.e. we single out Allah for our worship. And how do we worship Him? With LOVE, HOPE and FEAR. And in order to achieve these qualities, we need Allah’s assistance, so we say then, “We seek Your Aid.”

Striking the Balance

After understanding the need to have love, hope and fear in our worship, the next question that naturally arises is that, in what proportion should these qualities be present in our worship? Again we turn to the Qur’aan for the answer.

“Call upon Him with Fear and Hope.” [ Soorah (7): 56]

“Their sides forsake their beds, to invoke their Lord in Fear and Hope.” [(32): 16]

So both fear and hope should be present in our hearts in equal proportions. Anas reported that the Prophet (salla-allahu alaihe wa-sallam) entered upon a young boy who was dying. The Prophet (salla-allahu alaihe wa-sallam) asked, “How are you?” The boy replied, “O Messenger of Allah, I am in between hoping in Allah and fearing for my sins.” The Prophet (salla-allahu alaihe wa-sallam) said, “The like of these two qualities do not unite in the heart of a servant except that Allah gives him what he hopes for and protects him from what he feared.”[3]

Therefore whenever we do a good action, we should hope that it has been accepted by Allah, but at the same time we should also have fear that maybe it isn’t enough or that the good deed has not been worthy of acceptance. Likewise when we sin, we should have hope that Allah will accept our repentance and forgive us, but we should also fear that we may be accountable for it.

This balance should be reflected in our Dawah (which of course is also worship). So when we invite others to the Truth, we should not give them the impression that ‘they have nothing to worry about’, nor do we suggest that ‘they are doomed forever’. Rather we couple warnings with encouragement. We inform them of the horrors of the Fire and tell them about the bliss of Paradise. Just as we find Allah telling us in the Qur’aan: “Verily your Lord is Quick in Punishment and verily He is the Oft-Forgiving, the Giver of Mercy.” [(7): 167]

And the scholars of Islaam say, “He who worships Allah with hope only is a murji’ee. He who worships Him in fear only is a Harooree [Khaarijee]. And He who worships Allah in love only is a Zindeeq [eg. the Soofis, the Christians, etc]. But he who worships Allah in fear, love and hope is a Muwahhid Mu’min [a believer upon Tawheed].”[4]

The Murji’a were a sect that emerged within the first century of Islaam. The people of this sect (i.e. the murji’ees) believe that sins do not affect faith i.e. no matter what sins a person commits, his eeman (faith) is complete and perfect. They worship Allah only with hope because they believe that as long as one believed and testified to Islaam, they would enter Paradise regardless of their actions.

Unfortunately, all too often nowadays we find a similar attitude amongst many Muslims today, which is why we find that so often we try to advice someone to turn to the Deen and abandon sin, they just point to their hearts and say, “Allah knows what is in my heart”, or “Allah forgives”, or something else like that.

As for the Khawaarij, they worshipped Allah in fear only because they held that anyone who commits major sins was a disbeliever and would therefore dwell in Hellfire forever. This of course is gross extremism and straying from the correct path. The Prophet (salla-allahu alaihe wa-sallam) said: “There were two men of Banoo Israa’eel who strove equally. One of then committed sins and the other strove hard in worship. And the one who strove in worship cto see the other in sin and kept saying to him: “Desist.” So one day he found him committing a sin and so said to him: “Desist” So he replied, “Leave me by my Lord, have you been sent as a watcher over me?”. He said, “By Allah, Allah will not forgive you, nor will Allah admit you to Paradise”. Then their souls were taken and they came together before the Lord of the Worlds. So Allah said to the one who strove in worship: “Did you have Knowledge of Me, or did you have any power in what is in my Hands?” And He said to the sinner: “Go and enter Paradise through My Mercy.” And He said to the other: “Take him to the fire.” Aboo Hurairah t said: “By Him in whose Hand is my soul! He spoke a word which destroyed this world and the hereafter for him.”[5]

Therefore we should never say of anyone that he or she is a ‘lost cause’ or ‘doomed’ or the like for this is a great sin. However, we fear for those who commit major sins because they have been threatened with punishment in the Qur’aan and the Hadeeth. However it is up to Allah whether He chooses to punish them or whether He will forgive them.

The Zindeeqs – or the heretics – are groups, such as many of the Soofis who have become like the Christians and reduced the religion to just ‘love’ and so all their talk and their mystical practices are centred around developing more ‘love’.

It is thus clear how imbalances in any of the three qualities of worship can lead to major deviation and straying to the True Guidance. It is therefore important for every Muslim to combine all three of them in his heart properly. As was mentioned before, the fear and hope should be in equal proportions[6], but as for love then that should be uppermost. As Fudayl ibn-‘Iyaad – rahimahullah – (d.187H) said, “The love is better than the fear. The fear checks us from sinning, and the love makes us do what is prescribed with an open heart.”[7]

May Allah grant us what we hope for and protect us from what we fear. And may the Blessings of Allah be upon our Prophet Muhammed, upon his family, his Companions and upon all those who follow Guidance until the Last Day.

[1] Collected by Imaam Bukhari in al-Adabul-Mufrad and declared hasan by al-Albaanee in al-Irwaa (1601)

[2] As explained by Ibnul-Qayyim (d.751H) in Badaa’I ul-Fawaa’id.

[3] Collected in Sunan at-Tirmidhi and Sunan Ibn Majah and authenticated by Sheikh al-Albani in Ahkam al-Janaa’iz (no.2)

[4] Quoted by Ibn Rajjab in al-Takhweef minan-Naar.

[5] Collected in Sunan Abu Dawood (english trans. vol.3, p.1365, no.4883). See Saheehul-Jaami (4455) by Sheikh al-Albani.

[6] This was the opinion of most of the Salaf. Al-Fudayl ibn ‘Iyyaad said that, when one is healthy and well, then fear should predominate, but when terminally ill then hpoe should predominate – so that one should strive to do good when well and not despair of Allah’s Mercy when terminally ill. [Al-Takhweef minan-Naar]

[7] Reported in Al-Takhweef minan-Naar of Ibn Rajab. Note that some scholars hold that the fear is better than love, and Allah knows best.

From ad-Dawah illaah Magazine

The Kind of Khawf (Fear) that is Shirk – By Shaykh Ahmed al-Wasaabee

The Second: Shirk (Shirk of Fear)

It is that the slave fears someone other than Allaah, such as the Jinn, a dead person or other than that, as he fears Allaah or greater.

Allaah (ta’laa) says:

Have you not seen those who were told to hold back their hands (from fighting) and perform As-Salât (Iqâmat­as­Salât), and give Zakât, but when the fighting was ordained for them, behold! a section of them fear men as they fear Allâh or even more. (An-Nisa 4:77)

It is only Shaitân (Satan) that suggests to you the fear of his Auliyâ’ [supporters and friends (polytheists, disbelievers in the Oneness of Allâh and in His Messenger, Muhammad SAW)], so fear them not, but fear Me, if you are (true) believers. (Aali Imran 3:175)

And our Lord (subhaana wa ta’laa) says:

 Therefore fear not men but fear Me . (Al-Ma’idah 5:44)

Explanation Of The Text By Shaykh Al-Wasaabee:

Explaining the verse in Sooratun-Nisaa’ (4:77), the shaykh mentioned that this verse was revealed concerning a group of Companions, who while they were in Makkah, were weak and oppressed in the land, and were not able to defend themselves and to fight in the path of Allaah (subhaana wa ta’laa). And then the Prophet (peace be upon him ) and His Companions were ordered to make Hijrah to Madeenah. And after they had made Hijrah, Allaah (subhaana wa ta’laa) ordered them to fight the kuffaar. And when this order came to them from Allaah (subhaana wa ta’laa), a group of them fell into association with Allaah (subhaana wa ta’laa) by fearing the people like they fear Allaah, or greater than they fear Allaah.

So it is not befitting for the creation of Allaah (subhaana wa ta’laa) to fear those who are like them, those who are also created. Those who are created from dust and clay, and those who are going to return to being clay.

And Ibn Rajb (rahimahullaah) said that this is not permissible, and that it is not befitting for the people to fear the creation as they fear Allaah (subhaana wa ta’laa). How can they fear the creation when they have been created from clay, and from dust, and verily they are to return back to it. And they are only to fear Allaah (subhaana wa ta’laa), who is the King and Owner of everything.

Explaining the verse in Soorah Aali Imraan (3:175), the shaykh highlighted the context in which this verse was revealed by mentioning the two verses that precede this verse.

Allaah (subhaana wa ta’laa) says:

Those (i.e. believers) unto whom the people (hypocrites) said, “Verily, the people (pagans) have gathered against you (a great army), therefore, fear them.” But it (only) increased them in Faith, and they said: “Allâh (Alone) is Sufficient for us, and He is the Best Disposer of affairs (for us).” (Aali Imran 3:173)

So they returned with Grace and Bounty from Allâh. No harm touched them; and they followed the good Pleasure of Allâh. And Allâh is the Owner of Great Bounty. (Aali Imran 3:174)

It is only Shaitân (Satan) that suggests to you the fear of his Auliyâ’ [supporters and friends (polytheists, disbelievers in the Oneness of Allâh and in His Messenger, Muhammad (Peace be upon him)], so fear them not, but fear Me, if you are (true) believers. (Aali Imran 3:175)

So this verse informs us that the shaytaan tries to push the people to fear his allies. And Shaykh Ahmed mentioned that Allaah (subhaana wa ta’laa) is more entitled to be feared of, as He is the One who has created us, and has brought us from nothing in existence.

Explaining the verse is Sooratul-Maa’idah (5:44), the shaykh mentioned again that it is not befitting for someone to fear the people as one fears Allaah (subhaana wa ta’laa).

Posted from: Class 25 of ‘al-Qawl-ul- Mufeed Fee Adillatit-Tawhid’ [Beneficial Speech in Establishing the Evidences of Tawhid] – Shaykh Muhammad al-Wasabi

Types of Ibadah – Khawf, Rajaa and Tawakkul – Abu Muhammad al Maghribee [Audio|En]

Types of Ibadah Khawf (Reverential Fear), Rajaa (Hope/Longing) & Tawakkul (Trust/Reliance)
Abu Muhammad al Maghribee

Audio Courtesy: http://followthesalaf.com
[Audio|English]

Class of Tuesday, February 14, 2012

Sharh Thalathat al-Usool (Explanation of the Three Fundamental Principles)- by Sheikh Muhammad ibn al-Uthaymeen

On the Types of Ebaadah. In this class we covered khawf (reverential fear), the blameworthy and praiseworthy and its types, rajaa’ (hope/longing), the praiseworthy and blameworthy and tawakkul (putting one’s trust/reliance in Allah) and its 4 types.

Listen / Download Mp3 Here  (Time 56:19)

Hope is the Guide & Fear is the Driver – The Journey to Allaah

The Journey to Allaah[The Journey to Allaah : -Ibn Rajab al Hanbali ; pg 62 ]

And worship your Lord till the certainty comes to you . [al Hijr :99]

al Hasan said,

“Persistence, persistence! Surely Allaah  has appointed the time of cessation of deeds to be just before death,”

and the he recited the above verse. He also said,

“Your souls are your mounts ,so tend to your mounts, in this way they will convey you to your Lord, Mighty & Magnificent.”

The meaning of tending to one’s mounts is to be easy on them, to keep them fit & healthy, & not  to overburden them.

Therefore if one feels his soul is coming to a halt in its travel, he tends to it by inculcating in its the desire to finish the journey,as the situation may demand .

One of the salaf said,

” Hope is the guide & fear is the driver & the soul will stop & it will then need gentle treatment & song to provoke it to into recommencing its journey”.

In this respect the camel leader, who drives on his herd by singing,said,
“its guide gave it glad tidings saying: Tomorrow shall you see bananas & mountains.”

Fear is like a whip & when a person is excessively whips the animal, it could die.As such one must also strike it with  “songs” of hope that would encourage it to eagerly revitalize its efforts until it arrives at the destination .

Abu Yazeed said,

” I have persistently guided my soul to Allaah without letting up, it weeping all the way, then i urged it to on until it laughed”

it is said,

“When it complained of the burdens of the journey,
he promised  it Of the relief of arrival so it revitalized of its efforts.”

[Inspirational] The Example of a Servants Hope in Allaah’s Mercy – Shaykh Ahmad Fareed

AsSalam Alaikum wa Rahmatullahi wa Barakaatuhu

The example of a servant’s hope in Allaah’s mercy and forgiveness
By Shaykh Ahmad Fareed
Source: Al-Istiqaamah Magazine, Issue No.3 – Rabî’ul-Awwal 1417H / August 1996

The example of a servants hope in Allaah’s mercy and forgiveness can be likened to the hope of a farmer:

If the farmer searches for fertile soil, then sows it with good and healthy seeds, giving to the seeds what they need at the appropriate time, removing from around them the weeds and anything else that may hinder or ruin their growth, then he sits and waits for the Favour of Allaah – the Most High – with regards to Him keeping away violent storms and other harmful elements, until the seeds have fully ripened and grown – then this type of waiting and expectation can truly be described as hope. However, if the farmer sows the seeds in hard and barren soil, too high up for water to reach it, and he does nothing to care and protect the seed from harm, and then he sits and waits for a good harvest – then this waiting and expectation is not called hope, rather, such waiting is called foolishness and delusion!

So, the term hope only applies to waiting for what is dear or desired, after all the means – that will assist in realising this desire and are within the ability of the person – have been utilised. As for that which is not within the servants ability, then it is left to the favour of Allaah – the Most High – and He is the One who can prevent harmful matters, if He so wishes.

So if the servant sows the seeds of eemaan, and waters them with acts of obedience to Allaah, and cleanses his heart from harmful qualities and traits, then waits for the favour of Allaah – the Most High – with regards being granted firmness upon this until death and an excellent end leading to His forgiveness – then such a wait can truly be called hope.

Allaah – the Most High – said:

“Indeed those who believe and those who migrate and who make jihaad in the path of Allaah, they are the ones who have the hope of Allaah’s mercy. And indeed Allaah is Oft-Forgiving, Most-Merciful.” [Soorah al-Baqarah 2:218].

The meaning of this being that such people are truly worthy of hoping in Allaah’s mercy. And He did not intend only to particularise them with this, since others also can hope in Allaah’s mercy. However, He particularised them as being those who truly deserve to hope. So the one whose hope in Allaah’s mercy guides him to obedience and deters him from disobedience, his hope is true. And the one whose hope invites him to being immersed in sin and disobedience, is in delusion.

It is also necessary to know that truly hoping in something necessitates three things:

  1. Firstly: Yearning for what one hopes.
  2. Secondly: Fearing to miss gaining it.
  3. Thirdly: Striving to achieve it.

If hope is not connected with any one of these matters, then it is mere wishful thinking, since hope is one thing, and wishful thinking something else. And every person who is hopeful, is also fearful, and whosoever traverses a path, makes haste when he fears that he may miss what he hopes for.