Ultimate Victory Will Be For The Believers But Only After Succeeding In Trials
Or think you that you will enter Paradise without such (trials) as came to those who passed away before you?” [Soorah al-Baqarah (2): 214]
Every believer will have to go through the tests of Eeman in order to attain victory in this world and Paradise in the Hereafter.
Allah will test every believing slave according to his level of faith
Allah said: “Alif-Laam-Meem. Do people think that they will be left alone because they say: ‘We believe,’ and will not be tested?” [Soorah al-Ankaboot (29): 1-3] This is an admonition in the form of a question, meaning that Allah will inevitably test His believing servants according to their level of faith, as it is recorded in the authentic Hadeeth. The Messenger of Allah (sallallahu alaihi wa-sallam) said: “The people most severely tested are the Prophets, then the righteous, then the next best and the next best. A man will be tested in accordance with the degree of his religious commitment; the stronger his religious commitment, the stronger his test.” [Tuhfat al-Ahwadhi (7:78)]
But those who are not believers will not escape such trials and tests for ahead of them lies a severe punishment as Allah says: “Or think those who do evil deeds that they can outstrip (escape) Us? Evil is that which they judge!” [Soorah al-Ankaboot (29): 4]
“Allah will not leave the believers in the state in which you are now until He distinguished the wicked from the good.” [Soorah al-Imran (3): 179] Allah allows a calamity to happen, and during this calamity, His friends become known and His enemies exposed, the patient believer recognized and the sinful hypocrite revealed. “Nor will Allah disclose to you the secrets of the Unseen.” [Soorah al-Imran (3): 179] meaning you do not have access to Allah’s Knowledge of His creation so that you can distinguish between the believer and the hypocrite, except by signs that Allah uncovers.
Even Previous Nations were tried and tested with calamities and oppression from the Kuffar but the Final Victory is always for the believers
In an authentic Hadeeth, it is reported that Khabbab Ibn al-Aratt said: “We said: ‘O Messenger of Allah! Why do you not invoke Allah to support us? Why do you not supplicate to Allah for us?’ He said: “Among the people who came before you, there was a man who was taken and put into a hole dug for him in the earth, then a saw was put on his head and he was cut into two pieces, and an iron comb was used to tear the flesh from his bones, but this still did not turn him away from his religion.” [Reported by al-Bukharee, see Fath al-Baaree, (12/315)] He (sallallahu alaihi wa-sallam) then said: “By Allah! This matter (religion) will spread (or expand) by Allah until the traveler leaves San’aa to Hadramat fearing nothing except Allah and the wolf that may attack his sheep.” [See Fath al-Baree (7/165)]
Allah says: “Or think you that you will enter Paradise without such (trials) as came to those who passed away before you? They were afflicted with severe poverty and ailments and were so shaken that even the Messenger and those who believed along with him said: ‘When (will come) the help of Allah?’ Yes! Certainly, the help of Allah is near!” [Soorah al-Baqarah (2): 214] Meaning that you will be tested like the nations before you were tested and tried with illness, pain, disasters, and hardships so much that they pleaded (to Allah) for victory against the enemies and invoked Him for aid and deliverance from their hardships and trials.
Allah says in Soorah al-Imran, “Many similar ways (and mishaps of life) were faced [by nations (by believers and disbelievers) that have passed away] before you, so travel through the earth, and see what was the end of those who denied. This is a plain statement for mankind, a guidance, and instruction for the Muttaqun. So do not become weak, nor be sad, and you will be triumphant if you are indeed believers. If a wound has touched you, be sure a similar wound has touched the others. And so are the days, that We give to men by turns, that Allah may know (test) those who believe, and that He may take martyrs from among you. And Allah likes not the wrongdoers. And that Allah may test those who believe and destroy the disbelievers. Do you think that you will enter Paradise without Allah knowing those of you who fought (in His cause) and knowing those who are the patient?” [Soorah al-Imran (3): 142]
These verses were revealed after the defeat of Muslims in the battle of Uhud. Allah states to His believing servants who suffered losses in the battle of Uhud that similar mishaps were faced by the previous nations who followed the Prophet, they too suffered losses. However, the good end was theirs and the ultimate defeat was for the disbelievers. This is why Allah said: “so travel through the earth and see what was the end of those who denied. This is a plain statement for mankind.” The Qur’an contains the news of the past, it explains the true reality of things and narrates how the previous nations suffered at the hands of their enemies.
Then Allah comforts the believers saying, “So do not become weak,” because of what you suffered for surely the ultimate victory and triumph will be yours, O believers. If you suffered injuries and some of you were killed, then your enemies also suffered injuries and fatalities.
And at times, out of His Wisdom, Allah allows the enemy to overcome you, although the final good end will be for the believers so that those who are patient and those who gladly offer their lives seeking Allah’s Pleasure may be known. Allah’s statement, “and destroy the disbelievers” testifies that the disbelievers who transgress and commit aggression will be led to ultimate destruction, extermination, perishing, and dying out.
Then Allah says, “Do you think that you will enter Paradise without Allah knowing those of you who fought (in His cause) and knowing those who are the patient?” meaning you will not earn Paradise until you are tested with such hardships.
When the Emperor of Rome asked Abu Sufyan, “Did you fight him (Prophet Muhammad sallallahu alaihi was-sallam)?” He said: “Yes,” Heracles said: “What was the outcome of the warfare between you?” Abu Sufyan replied: “Sometimes we lose and sometimes he loses.” He said: “Such is the case with Prophets, they are tested, but the final victory is theirs.” [Fath al-Baree (9: 25)]
See how Allah consolidates His Prophet during his (sallallahu alaihi wa-sallam) trials, when the Quraysh disbelieved in his Message, mocked, and gathered together against him. Allah explained: “And how many a Prophet have We sent among the men of old. And never came there a Prophet to them but they used to mock at him. Then We destroyed men stronger (in power) than these and the example of the ancients has passed away.” [Soorah az-Zukhruf (43): 6-8] meaning ‘We destroyed those who disbelieved in the Messengers, and they were stronger in power than those who disbelieve in you, O Muhammad (sallallahu alaihi wa-sallam). And We made them a lesson for those disbelievers who came after them, that they would suffer the same end as them, as also in the verse, “And We made them a precedent, and an example to later generations.” [Soorah az-Zukhruf (43): 56]
Allah also explained in Soorah Ghafir that it is His Sunnah to humiliate and destroy the disbelievers at the hands of believers, even if the disbelievers were more in number and strength and the believers only a handful. “Have they not traveled through the earth and seen what was the end of those before them? They were more in number than them and mightier in strength and in the traces in the land; yet all they used to earn availed them not. Then when their Messengers came to them with clear proofs, they were glad (and proud) with that which they had of the knowledge (of worldly things). And that at which they used to mock, surrounded them. So when they saw Our punishment, they said: ‘We believe in Allah and reject (all) that we used to associate with Him as (His) partners.’ Then their faith could not avail them when they saw Our punishment. (Like) This has been the way of Allah in dealing with His servants. And there the disbelievers lost utterly.” [Soorah Ghafir (40): 85]
A good example can be given of Musa (alaihi as-salaam) and his enemy; Firawn, who had much more strength and men than Musa (alaihi as-salaam). But Allah destroyed his army and drowned them all, and Firawn said as he was drowning, “I believe that none has the right to be worshiped but He Whom the Children of Israel believe, and I am one of the Muslims.” [Soorah an-Anfal (10): 90] but Allah said: “Now (you believe) while you refused to believe before, and you were one of the corrupters.” [Soorah an-Anfal (10): 91]
Thus, “That was the way of Allah in the case of those who passed away of old, and you will not find any change in the way of Allah.” [Soorah Ahzab (33): 62] Therefore, the believers are required to trust Allah and His Promise that He will surely humiliate and destroy the disbelievers who commit oppression against the believers. But until then, the believers should persevere with patience in their trials because victory will only come after succeeding in these trials.
The Sahabah (radhi allahu anhum) were severely tortured by the disbelievers. They were forced to migrate leaving behind their family members and relatives and all their wealth and belongings. But they persisted in their Faith bore the oppression of the Kuffar in Makkah for ten years and then the hardships of migration to al-Medina, after which, Allah compensated them with the better in this world; He made them victorious, gave them power throughout the land and caused them to rule over the people who had forced them to migrate – they became governors and rulers, and each of them became a leader of the pious.
Allah tells us that His reward for the Muhajirin (migrants) in the Hereafter is greater than which He gave them in this world. He said: “and as for those who emigrated for the Cause of Allah, after suffering oppression, We will certainly give them goodly residence in this world, but indeed the reward of the Hereafter will be greater if they but knew! (They are) those who remained patient (in this world for Allah’s sake) and put their trust in their Lord” [Soorah an-Nahl (16): 41-42]
Conclusion: Every person who claims to be a true Muslim will be tested and tried by Allah. These trials can be in the form of starvation, famine, or oppression from the disbelievers. When these trials take place, the believer is expected to succeed in these tests by practicing Sabr (patience), Tawakkul (trust in Allah that He will help him and support the religion), and with Istiqama (steadfastness) on his Deen because Allah does not grant Paradise or victory without Sabr, Tawakkul and Istiqama on the part of the believers.
One should also not deem that those who do not accept Islam will be saved from all afflictions and calamities because the respite given to them in this world will lead them to eternal destruction in Hell-Fire! Whereas the believers who are tested with calamities that are very insignificant compared to the punishment of the Hereafter will be granted eternal pleasure in Paradise where there will be no trace of any hardship or suffering
From As-Sunnah Bi-Monthly Newsletter (19)
Compiled by Shawana A. Aziz
Khasais Siddique e Akbar
Women Holding Public Positions
ISLAM honors women and regards them as equal and vital to life as men. Generally speaking, we can say that leadership in Islam is based on the ability and qualifications for the job. If a woman is qualified for a job and can do it well, she can be chosen for the position.
A woman’s invaluable work, in fact, is to look after her children and husband. As for employment, which is meant for earning a living, she is permitted to do it provided that the following conditions are met:
First, it should be legal. The Muslim woman is not permitted to work in a place where she will be in privacy with a non-mahram (marriageable) man, or in clubs where she is supposed to offer alcohol to people.
Second, she should abide by the Islamic morals in dress, talk, etc.
Third, a woman’s employment should not be at the expense of her principal work, namely caring about her children and husband.
Accordingly, the Muslim woman is permitted to go to work as long as she is in need of money and there is no person responsible for her maintenance, and the above conditions are met. In this context, we should recall the story of the daughters of Prophet Shu`ayb (peace be upon him) about whom the Glorious Qur’an says: And when at the water (a well) of Madyan (Midian) he found there a group of men, watering (their flocks), and besides them, he found two women who were keeping back (their flocks). He said: What is the matter with you? They said: We cannot water(our flocks) until the shepherds take (their flocks). And our father is a very old man. (Al-Qasas 28: 23)
Apparently, Prophet Shu`ayb’s daughters went out to give water to their flocks because their father was an old man and they had no brothers.
Admittedly, the Muslim society is in need of working women in certain fields such as education and medicine in order to educate and treat women.
As for the woman’s work in the judiciary, Abu Hanifah permits her to be a judge in cases that her witness is accepted in, i.e., in cases other than the criminal ones. Ibn Hazm and At-Tabari, however, are of the opinion that the woman can be a judge in all cases.
Here, we should keep in mind that the permissibility of appointing a woman as a judge does not necessitate it. Rather, the public interest of the Muslim society and the welfare of the woman herself and the family should be the main criterion in deciding whether it is necessary to appoint a woman in such a serious position or not.
A woman is not allowed to be a governor, a ruler, or a Caliph of a Muslim state because often she cannot bear the burdens of that tremendous job. We say ‘often’ to refer to the fact that there may be some women who are more powerful and forbearing than some men. Yet, this is unusual and the Islamic rulings, therefore, cannot be founded upon the exceptions.
There is nothing wrong, then, if a woman is appointed as head of an institution, or member of parliament as long as it is within the interests of the Muslim society.
Chugli, Ghusa Aur Bad Nigahi
Hazrat Muhammad(PBUH) – The Preceptor Of Love
The Holy Qur’an and the life of Prophet Muhammad (peace be upon him) are explicit ratifications of the latter’s unique and exalted status amongst the entire mankind. Since many people follow no religion or religion other than Islam, an explanation based on scientific discoveries supported by Qur’an and Prophet’s life will be easier, more convincing, and more logical for them.
I have tried, here in this write-up, to uphold Prophet Mohammad’s position as the most revered apostle of Allah, on this planet, through a common, non-religious, and scientific perspective, since non-believers may find it difficult to accept only Qur’anic testimonies willingly.
Science basically deals with matter and its variable characteristics in different circumstances and while in contact with different solids, liquids, and gases.
The results not only enhance man’s knowledge but leave him awestruck at times, but it is a fact that Divine revelation is the re-affirmation of the fact that celestial knowledge is the most appropriate tool for guiding inherently the limited human intellect.
That’s why Allah despite giving senses and brain to man has regularly, at intervals, selected/appointed his messengers, from the very same people, who were taught by divine revelations and given knowledge about the man’s physical relation to soul and that of soul’s relation to the Almighty and warning about the accountability of performance in this world, in terms of good or bad.
Prophet Muhammad was chosen as the last Messenger of Allah; therefore, his teachings based on revelations sent down to him shall stand true and final for all human beings till the day of resurrection.
Mankind is the superb creation of Allah. The whole universe is so diligently designed that it supports the survival and existence of life and its necessaries. A question can be asked: “What would happen if the rotation axis of the earth is changed”? Scientists believe it is impossible but a close encounter with another body of a planet-size can do it and it will create tectonic upheavals. The surface of the earth would become molten. One would possibly survive it and the biosphere+atmosphere would be transfigured. The only survivors would be bacteria.
The Qur’an says: “You will not find any disorder or haphazardness in the creations of Allah, e.g.: you look at the sky and look at it again and again, you will not find any rifts on its surface or at the end. (67:3)
Lightning and thunder during the rainy season is a common thing to note. Sometimes, it is so strong and loud that one shivers at the thought of its possible devastation.
It is later learned that every minute there are 1,000 cyclones of various magnitudes erupting on the earth and every minute 6,000 flashes of lightning take place in the world.
The temperature at the source of originating point of lightning rises to 54,000 F, which is approximately five times more than the temperature of the sun.
And the lightning path is naturally to the ground and it needs the nearest point i.e. the highest structure to reach the ground, but the clouds conditions are so designed by nature that most of the time the lightning dissipates in the clouds only and once in a while out of 6,000 times of daily lightning, it strikes the earth or some structure on the earth. We just think it as normal but it is not. It is the part of the system that is running for the survival of mankind on the earth.
The Qur’an says: “He it is Who has made the earth subservient to you ( i.e. easy for you to walk, to live and to do agriculture on it); so walk in the path thereof and eat of His provision. And to Him will be the Resurrection. And: “Do you feel secure that He, Who is over the heaven (Allah), will not cause the earth to sink with you, and then it should quake?” (67:15-16)
So fine and delicate an adjustment is not a mere coincidence.
Earthquakes, tsunamis, and landslides, and volcanoes are all fine examples for the believers in the powers of Allah’s grip on everything and they do righteous deeds and always ask His forgiveness for mistakes and reward of paradise in return.
The Qur’an says: “Who has made the earth for you like a bed (spread out); and has opened roads (ways and paths) for you therein, and has sent down water (rain) from the sky. And We have brought forth with it various kinds of vegetation. eat and pasture your cattle (therein); verily, in this are Ayat (proofs and signs) for men of understanding. (20-53-54).
At another place, the Qur’an says: “Allah has made the Kaaba, the Sacred House, an asylum for security and benefits (e,g. Haj and Umrah) for mankind…” (5-97)
Further, if we draw a circle with a diameter of 8,039 km, its center will be Makkah, covering old continents with slight margins. If the diameter is made 13,300 km, then Makkah also becomes the center for new continents, covering Australia, North and South America. Thus, the Kaaba, the epicenter of Muslim worship, in Makkah falls exactly in the center point of the arid land of the Earth. (It is an established fact that cannot merely be a coincidence).
Tasveer Sazi
Rights Of Women
The pre-Islamic Arabs attached less importance to the person of a woman than that of a man. Thus, if the culprit was a man and the victim a woman, retaliation could not take place. The Qur’an abolished this inequality, and crimes against the woman were placed on the same level as those against the man, whether they concerned person or property or honor.
One may even say that in certain cases the rights of women are held to be more important. For instance, the Qur’an (24:4-5) decrees that if a man accuses a woman of immorality and does not produce proof, he is exposed not only to the penalty prescribed for a false accusation but to be declared for perpetuity as unworthy of giving an evidence before a tribunal (this in addition to the Divine punishment in the Hereafter, which however may be effaced in case of repentance). There is almost a consensus of opinion that repentance erases sin in the eschatological sense, yet the ineligibility to giving evidence remains constant in spite of the recognized repentance. The Qur’an seems to require the purging of society from the evil of inconsiderate talks, particularly in matters where injury is easy to inflict and difficult to remedy.
The perfect and complete individuality of the person of the woman is manifest in a most striking manner in the matter of property. According to Islamic law, the woman possesses the most absolute right over her property. If she has attained majority, she may dispose it of according to her will without reference to anybody else, whether it be her father, brother, husband or son, or any other person. There is no difference in this matter between a man and a woman. The property of a woman cannot be touched even if her husband or father or any other relative has liabilities exceeding his assets. Similarly, these relatives are not held responsible if she contracts debts. A woman has the same rights as a man for acquiring property. She may inherit it, receive it in gift or donation, earn it by her own work and toil; and all this remains hers and hers alone. She is the absolute mistress of her property to enjoy it or to give it to whomsoever she likes as a gift or to dispose it of, by sale or any other legal means, at her will. All these rights are inherent in a woman; there is no question of obtaining them through special contracts, with the husband for instance, or by an award depending on somebody else.
The right to inheritance requires some explanation. A pre-Islamic Arab woman had no right to inherit from anybody, either her father or even her husband. The Prophet (peace be upon him) did not pay attention to this question during the first 15 years of his mission.
The chroniclers mention that in the year 3 Hijra, a rich Ansarite, Aus Ibn Thabit died, leaving a widow and four daughters of tender age. According to the customs prevalent then, only male adults, capable of taking up arms in a war, had the right to inheritance; and even a minor son had no right to the property of his deceased father. So, the cousins of Aus took possession of all that he had left, and the family overnight became completely destitute and deprived of the means of livelihood. At that moment a passage of the Qur’an was revealed, promulgating the law of inheritance which is ever since practiced by Muslims, and even by some other communities, such as the Christians of the Levant. According to this law (4:7-12; 4:176), different female relatives have obtained the right to inheritance: wife, daughter, mother, and sister in particular.
With regard to inheritance, Islam makes no difference between movable and immovable property; everything must be divided among the rightful heirs. In order to avoid evil caprices, Islam has also prohibited the bequest of property by testament to strangers and the deprivation of near relatives. In fact the latter do not require to be mentioned in a will; they inherit automatically.
A will cannot even diminish or increase the rights of individual relatives to inheritance, the rights being fixed and determined by the law itself. The will is valid solely in favor of “strangers,” i.e. those who have no right to inherit directly the property of the deceased. Islam has fixed the maximum, which one can bequeath by will, and that is one-third of the whole property, the two-thirds going to near relatives. A will for more than one-third is valid only if the heirs unanimously accept it at the moment of the distribution of the heirloom.
The law of inheritance is complicated enough, for the shares of different heirs vary according to individual circumstances; the daughter alone or in the presence of a son, the mother alone or in the presence of the father, with children or without them, the sister alone or in the presence of the brother, father or children of the deceased, inherit in different proportions according to individual cases. It is not our intention to describe it here in all the details. The shares of female heirs may however be mentioned briefly.
The wife gets one-eighth if the deceased leaves also a child; otherwise she gets a fourth. The daughter when alone gets a half, several daughters get two-thirds which they divide among themselves in equal portions — all this when there is no son. in the presence of a son, the daughter gets half of her brother. The mother, when alone, gets a third, in the presence of the father, child, or brothers and sisters of the deceased she gets one-sixth. The sister does not inherit if the deceased leaves a son: but when alone, she gets a half; two or more sisters get two-thirds which they divide among themselves equally. In the presence of a daughter, the sister gets one-sixth; in the presence of a brother, she gets half of what he gets. There are also differences between the shares of full sisters, consanguine sisters, and uterine sisters.
Tawheed Aur Wahdaniyat
The Station Of al-Khawf
The Al-Khawf or fear station is one of the most splendid stations of the road and the most beneficial to the heart. It is also mandatory upon everyone. Allah said, “So fear them not, but fear Me if you are believers.” [3:175], “And fear none but Me.” [2:40], “So fear not men but fear Me.” [5:44]
Allah, subhanahu wa ta’ala, also praised His people in His book, saying, “Verily! Those who live in awe for fear of their Lord . . . It is these who race for the good deeds and they are foremost in them.” [23:57-61]
Aisha once asked the Prophet, sallallaahu alayhe wa sallam, “O Messenger of Allah, when Allah says And those who give that (their charity) which they give with their hearts full of fear . .” [23:60] is he the one who commits adultery, drinks alcohol, or steals?” He said, “No, daughter of As-Siddeeq. It is the man who fasts, prays, and pays sadaqah. But he fears that none will be accepted from him.” (Tirmithi and others)
Al-Hasan al-Basri said, “By Allah, they performed the acts of obedience and struggled in them and they were afraid that their deeds will be rejected.” The believer has combined good deeds and fear and the hypocrite has combined bad deeds and a sense of security.
Other terms have similar meanings to al-khawf but are not synonymous, such as wajal, khashyah and rahbah. Abu Al-Qasim Al-Junaid said, “Khawf is to expect punishment as long as you breathe.” It has been said that khawf is the restlessness of the heart because of the remembrance of the cause of fear. It has also been said that khawf is the strength in the knowledge of the rulings and decrees. This is the reason for khawf and not khawf itself. It was also said that khawf is the escape of the heart from the occurrence of adversity when the heart senses it.
Khashyah is more specific than khawf. Khashyah is a quality that is particular of the people knowledgeable of Allah. Allah, subhanahu wa ta’ala, says, “It is only those who have knowledge among His slaves that fear Allah.” [35:28]
As a result khashyah is associated with knowledge. The Prophet, sallallaahu alayhe wa sallam, is reported to have said, “Indeed I have the most piety for Allah and have the greatest khashyah for Him.” (Bukhari and Muslim) And he is the most knowledgeable of Allah.
Khawf can be likened to a movement or a reaction but khashyah is involvement, action, and tranquillity. A person who sees the enemy, floods, or similar causes of fear will have one of the following two reactions: movement; i.e., running away from the cause, which is the state of khawf; or staying calm and staying in a place where the cause cannot reach him, and this is khashyah. Rahbah is diligence in running away from adversity. The opposite of this is raghbah or longing which involves the travel of the heart toward its desires. There is symmetry between raghbah and rahbah both in their pronunciation and meanings.
Wajal is the shivering and breaking of the heart when remembering the One it fears, His authority, punishment, or seeing Him.
Haybah is khawf associated with glorification and reverence. Its peak is achieved when love and knowledge are strongly combined. Ijlaal is glorification associated with love.
Khawf is for the common believers, while khashyah is for the knowledgeable and the scholars. Haybah is for those who love and Ijlaal is for those who are close (to Allah). The presence of Khawf and khashyah is according to how much knowledge is there, as the Prophet, sallallaahu alayhe wa sallam, said, “Indeed I am the most knowledgeable of Allah amongst you and have the most khashyah for Him.” (Bukhari and Muslim) He also said, “If you would know what I know, you would laugh little and weep much. You would not have joy with your wives in bed and you would go out to high places and pray fervently to Allah, The Mighty.” (Ahmad, Tirmidhi, and others)
The person with khawf resorts to fleeing and holding. The person with khashyah resorts to holding to knowledge. Their similitude is like a person who has no knowledge of medicine and a skilled, highly trained, and educated physician. The former resorts to diet and escape for treatment of his ills while the doctor resorts to the knowledge of diseases and medicines.
Abu Hafs said, “Khawf is the whip of Allah. He corrects with it those straying from His door.” He also said, “Khawf is a light in the heart, with it one can see the good and evil. Everyone you fear you run away from except Allah. When you fear Him, you run away to Him.” The person with khawf is a person fleeing from His Lord to His Lord.
Abu Sulaiman said, “When khawf departs from any heart, it falls apart.” Ibrahim bin Sufyan said, “When khawf settles in the heart, it burns the places of vain desires within it and it kicks out the love for this world.” Thun-Nun said, “People are on the road (meaning the Straight Path) as long as they have khawf. When they lose it, they stray from the road.”
Khawf has not sought itself. It is simply a means sought to obtain something else. It disappears when the cause of khawf disappears. That is why the people of Paradise will have no khawf, nor will they grieve.
Khawf is related to deeds and actions, while love is related to Allah and His Attributes. The love of the believers to their Lord multiplies when they enter the House of Bliss and they will have no fear. For that, the station of love is greater and higher than the station of khawf.
The truthful khawf is what comes between the person and the prohibitions of Allah. If khawf exceeds that, then there may be a concern for getting into despair and hopelessness. Abu Uthman said, “The true khawf is being cautious of committing sins manifest or hidden.”
I heard Shaikhul-Islam Ibn Taymiyyah say, “The commendable khawf is what restrains you from the prohibitions of Allah.”
Al-Harawi said, “Khawf is to slip away from comfort and security by recognizing the warning of Allah.” The beginning of khawf is to fear the punishment. This is the kind of khawf that produces sound Imaan (faith). This can be attained by believing in the warnings of Allah and remembering the sin. Khawf is preceded by feeling and knowledge. It is impossible that a person may have khawf without having feelings of fear.
Khawf is associated with two things: first, the thing feared; and second, anything that may lead to it. Khawf can then be as great as the feeling of the person to the feared thing and what leads to it. When a person doesn’t think that something would lead to the object that should be feared, they would not fear that thing. The same is true if he does not know the measure of the fearful thing then, he would not have the correct fear.
Khawf (fear) and rajaa’ (hope) complement one another. The similitude of the heart in its travel to Allah is like a bird. Love is its head, and khawf and rajaa’ are the wings. When the head and both wings are sound, the bird is capable and skilled in flying. However, when the head is cut off, the bird will die. When the bird loses a wing, it then becomes a target for every hunter and predator. The scholars favored, however, the wing of khawf over the wing of rajaa’, especially when the person is young and healthy. They favored the wing of rajaa’ over the wing of khawf when the person is about to leave this world.
Abu Sulaiman said, “The heart ought to have more khawf. When rajaa’ dominates, it ruins it.” It was also said, “The best state is to have the same amount of khawf and rajaa’, but to have more love. Love is the boat, rajaa’ is the leader, khawf is the driver, and Allah is the One Who helps those reach the goal by His Grace and Generosity.”
Imaam ibn al-Qayyim al-Jawziyyah rahimahullaah