Between Hope and Fear

The infinite grace of Allah extends to His servants in every breath we take, blessing us with abundant sustenance. This perpetual mercy induces a state of hopefulness in us for both our worldly lives and the Hereafter.

We recognize Him as the absolute provider and see every kind of sustenance set forth before us. Our part in this is simple: to chase the means, hold on to the causes, and then surrender in trust.

However, there's another dimension we must be aware of: In response to His bountiful gifts, our Lord assigns us certain duties. He promises rewards to those who fulfill them and warns of severe punishment for those who don't.

This reality invokes in us feelings of “khawf” (fear) and “raja” (hope). Thus, we find ourselves oscillating between the two.

"Raja" translates to a deep sense of hope, while "khawf" is the embodiment of profound fear. For a believer, these two emotions act as a vital balance, guiding one on the righteous path, allowing them to do good deeds and preserve them. Allah (jalla jalaluhu) states in the Qur’an:

“They call their Lord in fear and hope.” (Sajdah,16)

“Is one who is devoutly obedient during periods of the night, prostrating and standing (in prayer), fearing the Hereafter and hoping for the mercy of his Lord, (like one who does not)?” (Az-Zumar, 9)

A believer should always alternate between these feelings. Excessive fear can lead to despair, while unchecked hope can birth complacency. Believers, in recognizing the grandeur of their Lord and the severity of His punishment, should fear Him. It's often said that the ones who fear Allah the most are those who know Him best. Reflecting this, Prophet Muhammad (sallallahu alayhi wa sallam) declared: “By Allah, the most fearful and cautious of you towards Him is me.” (Bukhari, Muslim). Similarly, Allah the Almighty attests: “Only those fear Allah, from among His servants, who have knowledge” (Fatir, 28).

As it emerges, with increasing divine knowledge, the heart grows more fearful. Yet, when balanced with hope, this fear doesn't lead to desolation but motivates abstention from sins, fosters repentance, and encourages preparation for the future. It's been wisely said: “Everyone runs away when they are scared, but those who fear Allah run towards Him.”

When the Two Come Together

Once, Prophet Muhammad (sallallahu alayhi wa sallam) approached a young man on his deathbed and asked, “How do you feel?” The young man replied, “I hope for Allah's mercy, but I also fear my sins.” The Prophet then said, “When these two feelings coexist in a believer’s heart, Allah grants him what he hopes for and protects him from what he fears.” (Tirmidhi; Ibn Majah)

Ali ibn Abi Talib (may Allah be pleased with him) advised one of his sons, “Even if all the virtues of the world were yours, fear that they might not save you from Allah's wrath! Yet, even if you held all the sins of the world, hope in the mercy and forgiveness of Allah.”

Umar ibn Al-Khattab (may Allah be pleased with him) once expressed, “If a voice from the heavens declared, 'All except one will enter paradise,' I would fear being that one exception. But if it proclaimed, 'All except one will enter hell,' I would hope to be that singular exception.”

Abu Ali Al-Ruzbari elucidated, “Fear and hope are like the two wings of a bird. When both are present, the bird and its flight are in harmony. If one is missing, both the bird and its flight suffer. Without either, the bird is as good as dead.”

It's said Luqman (alayhissalam) advised his son, “Fear Allah as if you are sure you will be tested, but let your hope in His mercy surpass your fear.”

When his son questioned, “Father, how can I do these things? I have only one heart,” Luqman replied,

“Do you not know a believer has two hearts? One with which he fears Allah and another where he pins his hopes on Him.”

Abu Uthman Al-Maghribi (quddisa sirruhu) stated, “One who dwells only in hope becomes lethargic and ends up destitute in terms of deeds. One immersed only in fear can fall into despair. Thus, one must balance between hope and fear.”

Ibn Wafa (quddisa sirruhu) asserted, “Do not rebel thinking Allah is merciful, and do not despair fearing His wrath.”

Abu'l-Qasim Nasrabadi (quddisa sirruhu) summarized the benefits of fear and hope, saying, “Hope motivates one towards worship and righteous acts, while fear keeps one away from committing sins.”

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He Feared and Thus He Was Saved

Narrated by Abu Hurairah (radiyallahu anh):

The Prophet Muhammad (sallallahu alayhi wa sallam) once said:

 “A man, who had committed countless sins, approached the end of his life and gave his sons a peculiar set of instructions: "Upon my death, burn my body to ashes, grind those ashes to powder, and scatter them to the winds and across the sea. For by Allah, if my Lord has power over me, He will subject me to a punishment unlike any other." His sons carried out his wishes. Afterward, Allah commanded the earth, "Return what you have taken," and the man was restored, standing before Him. Allah asked, "What drove you to do this?" Filled with reverence and fear, the man replied, "It was fear of You, O Lord." Because of his fear, Allah forgave him.”

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The True Essence of Hope and Mere Wishes

Hope (raja) isn't a passive, wishful expectation for eternal life without righteous deeds. There’s a discernible difference between genuine hope and idle wishes. Idle aspirations emerge as a consequence of a listless, trifling attitude and breed complacency; they neither inspire nor propel one forward. In contrast, the one who hopes acts. They strive and exert the necessary effort to achieve what they seek.

It is pivotal to distinguish between genuine hope and empty fantasies. True hope arises after fulfilling one's duties and then yearning for a favorable outcome. On the other hand, empty illusions amount to nothing more than meaningless self-consolation and are akin to expecting a harvest without ever sowing seeds.

Thinking, “I'll repent and worship later, for Allah will surely forgive me and reserve a place for me in Jannah,” while slackening in devotion and indulging in desires, is a grave deception—a mirage fueled by Shaytan's whispers. Prophet Muhammad (sallallahu alayhi wa sallam) warns believers of the regret such an outlook forebodes for those who think to postpone good deeds:

"The wise person is he who subdues his nafs and works for what follows death. The foolish person is he who lets his nafs follow its desires and places vain hopes in Allah." (Ibn Mace; Ali al-Muttaqi, Kanzu’l-Ummal)

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The revered friends of Allah, those who exemplify our faith through their very lives, have never relied solely on the mercy of Allah (subhanahu wa ta’ala) and forsaken their righteous deeds. Instead, they have always devoted their utmost energies to worship and thereafter placed their trust not in their acts but in the benevolence of Allah.

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Fear in Youth, Hope in Old Age

Eminent scholars have expressed varying sentiments about the balance of fear and hope:

Abu Talib al-Makki (quddisa sirruhu) asserted, "While a believer is alive, it's more virtuous to remain in a state of fear; however when death is near, hope becomes more virtuous."

Fudayl b. Iyadh (quddisa sirruhu) remarked, "In good health, fear is more virtuous than hope. But as death approaches, hope surpasses fear."

Imam Rabbani (quddisa sirruhu) articulated, "In youth, one should harbor more fear, but in old age, hope should prevail."

The Gate of Repentance

The greatest testament to the importance of hope is the act of repentance. The door of repentance is perpetually open for everyone. Allah the Exalted left this door wide open for all to enter and has shown His servants the way of making repentance. This gate, as described by Prophet Muhammad (sallallahu alayhi wa sallam), is immense. He said, “There exists a door to the West so vast that a traveler on horseback travels for forty or even seventy years through it. Allah created this door the day He created the heavens and the earth, and it remains open for repentance until the sun rises from the West.”

Until one's final breath or until the sun rises from the West to herald the end of days, Allah’s door for repentance remains open.

The esteemed companion, Abdullah ibn Mas'ud (radiyallahu anh), once said, "Jannah has eight gates. All, except the gate of repentance, might occasionally open or close. An angel stands guard at the repentance gate, ensuring it remains open. So, never despair; always pray.”

Repentance is a divine mercy. Every sin, even disbelief and associating partners with Allah, has its path to repentance. No one can bar this gate of mercy or deprive a person of its blessings. Whoever enters with genuine remorse, fearing Allah, seeking His pleasure, and recognizing their servitude will find their repentance accepted, sins forgiven, and even converted into good deeds.

The consensus among Ahlu’s-Sunnah wa’l-Jamaah scholars is that repentance is valid for all sins. One day, someone asked Masruq (rahmatullahi alayh), one of the greats from the Tabi'in,

- Can someone who has murdered a believer repent?

Masruq (rahmatullahi alayh) replied, “I cannot close a door that Allah has opened.”

Similarly, when someone asked Imam Malik (rahmatullahi alayh),

- Is there any possibility of repentance for someone who has committed suicide?

He said, “It’s a door opened by Allah. I can never shut it!”

The Magnitude of Divine Forgiveness

Several divinely inspired sayings highlight Allah's boundless mercy:

In one hadith qudsi, it is relayed,

“If my servant comes to Me with sins as vast as the Earth, I will greet him with forgiveness just as vast, so long as he associates no partners with Me.” (Muslim; Ibn Majah; Ahmed b. Hanbal)

In another hadith qudsi, it is said, “Even if a servant’s sins were to fill the expanse between the heavens and the Earth, as long as he seeks My forgiveness and hopes for it, I will forgive him.” (Tirmidhi; Ahmad b. Hanbal)

Yet another hadith narration assures us, “When a servant repents, Allah commands the angels and even the places where sins were committed to forget them. He transforms these sins into good deeds, such that when the servant faces the Day of Judgement, there remains no witness against him for his past wrongdoings.” (Ali al-Muttaqi, Kanzu’l-Ummal)

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"Read Hadiths That Inspire Hope!"

As the sands of time ran thin for the venerable Sulayman Taymi (rahmatullahi alayh), he beckoned his son close and whispered, "Recite to me the hadiths that spark hope in Allah’s boundless mercy. I wish to meet the Almighty while holding a favorable thought of Him."

Similarly, as the time for Sufyan al-Thawri (rahmatullahi alayh) to depart from this world drew near, scholars gathered around him, fervently reminding him of Allah’s unending mercy and urging him to place his trust therein.

Likewise, Ahmad b. Hanbal (rahmatullahi alayh), during his final moments, entrusted his son with a wish: "Narrate to me those hadiths that venerate unwavering hope in Allah’s mercy."

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The Infinity of Allah’s Mercy

The Quran and hadiths are resplendent with ayahs and traditions that offer solace, bolster one’s faith, and instill hope in the vastness of Allah's mercy. For instance:

"Allah is kind to His servants. He gives provision to whom He wills. And He is the Powerful, the Exalted in Might." (Ash-Shuraa, 19)

"Allah is indeed very merciful to the believers." (Al-Ahzab, 43)

"Say, ‘O My servants who have transgressed against themselves (by sinning), do not despair of the mercy of Allah. Indeed, Allah forgives all sins. Indeed, it is He who is the Forgiving, the Merciful.’" (Az-Zumar, 53)

Upon reciting this ayah, the Prophet Muhammad (sallallahu alayhi wa sallam) commented, "He cares not about the magnitude of the sins. Verily, Allah is the Most Forgiving, Most Merciful." (Tirmidhi)

Our beloved Prophet continually prayed for his Ummah until the divine revelation reached him: "And surely, your Lord is the lord of forgiveness for the people against their wrongdoing." (Ar-Ra’d, 6)

And concerning the interpretation of the ayah, "Surely, your Lord will grant you, and you will be content." (Ad-Duha, 5) – it is said that the Prophet would never accept even a single soul from his Ummah being condemned to Hellfire.

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The Weight of My Sins!

There once was a man, drowning in despair due to his transgressions, who approached Ali (radiyallahu anh). When Ali (radiyallahu anh) asked,

“What causes you to be so distressed?”

"My enormous sins!" the man lamented. To that, Ali replied,

"Alas! Allah's mercy is far greater than your transgressions."

The man persisted, saying, "My sins are too grave to be cleansed."

"Nay! Your despondency over Allah's mercy is a greater sin," Ali (radiyallahu anh) wisely admonished.

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The Most Generous of the Generous

Anas b. Malik (radiyallahu anh) narrated an interaction between a Bedouin and the Prophet Muhammad (sallallahu alayhi wa sallam):

A Bedouin came to the Prophet (sallallahu alayhi wa sallam) and asked,

"O Messenger of Allah, who will be the reckoner of all creatures?" To which the Prophet replied,

"It will be Allah." The Bedouin further inquired,

"He Himself?" The Prophet affirmed,

"Indeed, Himself." The Bedouin smiled, saying,

"A noble and generous being forgives when He can and is lenient when calling to account." At this, the Prophet responded,

"The Bedouin speaks the truth. Know that there is none more generous than Allah; He is the Most Generous of the generous." And he added, "The Bedouin has truly understood." (Ibn Abi’d-Dunya)

Another hadith echoes a similar sentiment: "If you did not sin, Allah would replace you with a people who would sin and then seek His forgiveness". (Tirmidhi; Bayhaqi)

'I Held Such Thoughts About You'

It is told that Yahya ibn Aktham (rahmatullahi alayh) was seen in a dream after his demise. In the dream, when he was questioned about his reception by his Lord, Yahya ibn Aktham (rahmatullahi alayh) recounted:

"Allah brought me before Him and reminded me of my wrongdoings, engulfing me in a fear, the severity of which is known only to Him. I exclaimed,

'O Lord, I wasn’t told of You in this manner.'

When He asked, ‘Then, what was told of Me?’ I replied,

'It was narrated to us by Abdurrazzaq from Ma’mar, and Ma`mar from Az-Zuhri, and he from Anas ibn Malik, who narrated from Prophet Muhammad (sallallahu alayhi wa sallam), and he from the Archangel Jibril, who conveyed that You have said, "My servant thinks of Me as he wishes, and I treat him accordingly.” I believed You wouldn’t punish me.’

To this, Allah the Almighty declared, ‘Jibril spoke the truth, My Prophet spoke the truth, Anas spoke the truth, Az-Zuhri spoke the truth, Ma’mar spoke the truth, Abdurrazzaq spoke the truth, and you have spoken the truth.’”

And as the dream concluded, Yahya ibn Aktham (rahmatullahi alayh) found himself enveloped in a cloak and adorned in magnificent attire, with servants leading his path to Paradise. Overwhelmed, he exclaimed, "O Allah, what a glorious end and what immense joy!"

Allah Commands Us To Fear Him

Our Merciful and Compassionate Lord, who accepts repentance and forgives, commands His creations to fear Him to deter them from rebellion. He says:

"O you who believe, fear Allah, and everybody must consider what he (or she) has sent ahead for tomorrow. And fear Allah. Surely Allah is fully aware of what you do." (Al-Hashr, 18)

This directive reverberates throughout numerous ayahs in the Qur'an. Here are just a few examples:

"... Fear Allah and be aware that Allah is severe in punishment." (Al-Baqarah, 196)

"... Fear Allah and be sure that you are going to be gathered before Him." (Al-Baqarah, 203)

"... Fear Allah, and be sure that Allah is the One who knows everything." (Al-Baqarah, 231)

"... Fear Allah, and be assured that Allah is watchful of what you do." (Al-Baqarah, 233)

When the Heart Is Filled With Fear

Allah Almighty declares:

"Surely the noblest of you, in Allah’s sight, is the one who is most pious (Allah-fearing) of you." (Al-Hujurat, 13)

Divine fear is a state attained from the station of knowledge. Allah grants the fearful numerous qualities collectively – these are guidance, mercy, knowledge, and divine pleasure. These are some of the ranks of the inhabitants of Paradise. In other words, every positive quality a believer attains in this world translates to a literal rank with the same name in Jannah. Allah says:

"They will be pleased with Allah, and He is pleased with them. That is for whoever fears his Lord." (Al-Bayyinah, 8)

"Only those fear Allāh, from among His servants, who have knowledge." (Fatir, 28)

To the muttaqi (the Allah-fearing), Allah confers the status of attestation and witnessing truth in this world. In the Hereafter, He will grant them Al-Rafiq Al-Ala, The Highest Companion. This status is akin to prophethood. As the muttaqi are of knowledgeable stature, they inherit from the prophets and are in their company. Allah describes this companionship as:

"Listen, the friends of Allah shall have no fear, nor shall they grieve." (Yunus, 62)

Fearing the Punishment of Allah

The threat of Allah signifies the eternal punishment reserved for those who reject faith, disobey Him, do not pursue the ways of pleasing Him, and ignore His decrees. This punishment's abode is Hellfire. Every believer is keenly aware that no one can be assuredly safe from Allah's wrath in this world. They fear being subjected to the unbearable eternal torment of Hell, promised to disbelievers. The Qur'an captures this sentiment of believers:

"... and those (believers) who believe in the Day of Judgment as true, and those who are fearful of the torment of their Lord..." (Al-Ma’arij, 26-27)

Throughout the Holy Qur'an, Allah reminds and warns mankind about Hellfire. Hoping they might take heed and desist, He threatens disbelievers with the dire punishment they will face in the afterlife:

"Say, “Indeed, the losers are those who (will) lose their selves and their people on the Day of Judgment. Beware, that is really the obvious loss.

For them there are canopies of fire on top of them and canopies (of fire) underneath them. That is the thing against which Allah warns His servants. “So, O servants of Mine, fear Me!" (Az-Zumar, 15-16)

Through His ayahs, His messengers, and life's trials, Allah warns and admonishes humanity. He calls upon them to carry out His commands and instills fear with the threat of punishment. In awe and trepidation, believers fear Him, seek His mercy, and hope for His forgiveness. As is eloquently mentioned in the Quran:

"The believers are only those who, when Allāh is mentioned, their hearts become fearful, and when His verses are recited to them, it increases them in faith; and upon their Lord they rely." (Al-Anfal, 2)

When believers immerse themselves in reading the Holy Qur’an, they reflect deeply upon each ayah related to Hellfire, internalizing its implications as if it were personally addressed to them. For the Qur’an, with its profound ayahs, ceaselessly cautions believers with admonitions and warnings. In contrast, those who reject truth seldom engage with the divine text, and even if they do, they fail to grasp its profound essence.

Beware of Being Deluded by Allah's Mercy

The revered friends of Allah, those who exemplify our faith through their very lives, have never relied solely on the mercy of Allah (subhanahu wa ta’ala) and forsaken their righteous deeds. Instead, they have always devoted their utmost energies to worship and thereafter placed their trust not in their acts but in the benevolence of Allah.

Sufyan al-Thawri (quddisa sirruhu) once remarked:

"The individual most hopeful of salvation is the one who harbors the greatest fear in accounting for his own soul. Did we not witness Prophet Yunus, believing he would not face the wrath of Allah due to a curse he made against his people, only to be promptly swallowed by a whale as divine retribution?”

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Fear (khawf) and hope (raja), these twin emotions, represent an issue of faith and are indicators of true belief. Genuine faith is solidified by trusting in Allah's mercy and harboring a deep fear of divine punishment. Should either emotion diminish, one risks the precipice of disbelief. A person who does not fear Allah will tread the path of rebellion, which inevitably leads to disbelief. Similarly, diminishing hope makes everything seem futile, driving one away from faith.

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When Said ibn Jubayr (rahmatullahi alayh) was asked, “What does it mean to be arrogantly reliant on Allah’s mercy?” he responded,

"It's when a servant persists in sin and yet expects Allah’s forgiveness."

Hasan al-Basri (rahmatullahi alayh) once said,

“Some people, so reliant on Allah's forgiveness, depart from this world devoid of virtuous deeds. Some even claim, 'I hold a good opinion of my Lord; hence, my minimal deeds don’t matter.' Such a person isn't sincere. If he genuinely held a favorable view of his Lord, his actions would reflect it."

Upon noticing the emaciated state of Maysaratu'l-Abid due to his intense devotions, someone once remarked, "The mercy of Allah is vast."

Being the devout worshipper he was, he reprimanded the speaker, saying, "Indeed, it is. Without His mercy, we would have perished due to the imperfections in our prayers, let alone the burden of our sins."

Signs of Faith

In conclusion, the states of fear and hope signify matters of belief and stand as markers of genuine faith. True belief is authenticated only through trust in Allah's vast mercy coupled with trepidation. If either sentiment wanes, one teeters on the brink of disbelief. Those not fearing Allah embark on a rebellious path, which ultimately culminates in disbelief. Similarly, dwindling hope renders life senseless, driving one away from faith.

Upon realizing one’s existence, a person instinctively seeks Allah. Upon finding Him, one lives perpetually immersed in the awareness and conviction of Allah. Thus, faith becomes a person's true shield against adversities, serving as a source of hope and joy.

By virtue of this faith, one nurtures hope in Allah, yearning to bask in His mercy and partake in His boundless bounties. For Allah has promised those with belief tranquility in this life and immense blessings in the Hereafter. A believer, depending on the degree of their trust, proximity, submission, and sincerity to Allah, aspires to these blessings.

Siraceddin Önlüer