The Levels of Fear

Taken from ‘Spiritual Discourses’ by Hadhrat Mufti Taqi Usmani حفظہ اللہ, Majlis No. 95.

All praise is due to Allah, Lord of the worlds, and the outcome is for the righteous. Peace and blessings be upon His noble Messenger, his family, and all his companions. And so forth.

In a saying, Hazrat Thanvi, may Allah have mercy on him, stated:

One type of fear is the understanding of punishment (due to disobedience); this is a prerequisite of faith. Another level of fear is that at the time of the demand of disobedience, one remembers the verses and the punishment of the Lord, and by thinking deeply, avoids sins. This level is obligatory, and its absence will not result in disbelief, but yes, it will be a sin. And another level of fear is that through contemplation and engagement, the verses of warning and the greatness and majesty of the Truth are kept ever-present and in view at all times. This level is recommended, and all levels are attainable through effort and are acquired through striving. And beyond these, there is another level.

There is a level that is beyond one’s control, where the signs of fear become so dominant that even if one wishes to diminish or forget them, it’s beyond their ability and power. This state is achieved after acquiring the previous levels through learning and then, for some, purely as a gift from the Truth. Similarly, there are also levels of hope, one level being a condition of faith in terms of the possibility of salvation, another level being obligatory, another being preferred, and one level being purely a gift (Anfas Essa 206).

Fear of Allah is Desired

In this brief statement, Hazrat Thanvi, may Allah have mercy on him, has described all the levels of fear and hope. First, he explained the levels of fear, and then the levels of hope, as I mentioned earlier, that it’s essential for a believer to have both these elements, as faith lies between fear and hope. The Quran frequently mentions fearing Allah and His punishment, hence this fear is desired. The Quran states:

whereas for the one who feared to stand before his Lord, and restrained his self from the (evil) desire, the Paradise will be the abode. (Surah An-Nazi’at: 40-41)

Therefore, a person should fear the day he will stand before Allah Almighty and have to account for his deeds. This fear is desired.

The first level of fear is a prerequisite of faith.

But there are different levels of this “fear,” and one level of fear is a prerequisite of faith. If this level of fear is not attained, then a person is not a believer but a disbeliever. What is this fear? It is the fear that a person might be punished by Allah Almighty for their misdeeds, and due to any sin or unlawful act, they might become the object of Allah’s wrath. Or it can be said that having faith in the fact that if someone commits disbelief, they will be subjected to Allah’s punishment. So, God forbid, if I also fall into disbelief, I too will be punished. Believing in this is a condition of faith. If someone does not hold this belief, they are not a believer. The belief in punishment for disbelief and the possibility in one’s heart that one might become subject to punishment is a condition of faith. Without this belief, there is no faith. In any case, this is the lowest level of fear, which is the pivot of faith.

The second level of fear is obligatory.

The second level of fear, as explained by Hazrat Thanvi, is when the urge or temptation to sin arises in the heart, or when an opportunity to sin presents itself, at that time, fearing Allah’s punishment and preventing oneself from committing that sin. For example, if the urge to lie arises in the heart, then at that moment, remembering that liars are cursed by Allah, and if I lie, Allah Almighty will punish me.

The concept of fear and its presence is obligatory. If someone does not possess this level of fear, they will not be considered a disbeliever, but they will be regarded as neglecting an obligation, similar to someone who has abandoned obligatory prayers or fasting. For instance, if the urge for wrongful looking arises, at that moment, one must remind themselves of the punishment for such actions and fear the punishment to prevent themselves from engaging in wrongful looking. This is obligatory. If at that moment, one does not contemplate Allah’s punishment and commits the sin, then they have neglected an obligation, just like someone who neglects obligatory prayers and fasting.

The Desired Outcome of Fear

This is what Allah Almighty has stated in the Quran:

“But as for him who feared standing before his Lord and restrained himself from impure desires, then indeed, Paradise will be his abode.”

(Surah An-Nazi’at: 40-41)

Meaning, whoever fears standing before their Lord and, as a result, restrains their soul from following impure desires, then Paradise is their abode. Through this, Allah Almighty also clarifies that fear itself is not the goal; rather, the outcome of fear is the goal. That is, to have the fear of standing before Allah Almighty and, as a result, to restrain oneself from following impure desires. It is being explained here that the fear which prevents a person from following their base desires is the kind of fear that is sought after.

Preventing oneself from following impure desires due to fear is obligatory. Therefore, it is essential for every Muslim to attain this level of fear. If someone does not possess this level of fear, they are neglecting an obligation. Sinning feels like a mountain crumbling for the righteous servants of Allah, if they commit an act against Sharia, it weighs heavily on them as if a mountain has fallen upon them.

“A seeker’s heart is overwhelmed with thousands of sorrows if even a single flower diminishes from the garden of his heart, and a sin is committed.”

And for a person who is sinful and wicked, if they commit a sin, it seems to them as if a fly sat on their nose and they simply waved it away, showing no concern for the sin. This is a dangerous situation. Therefore, the fear of how I will stand before Allah Almighty after committing a sin, what face will I show, is obligatory, and its acquisition is necessary. If it is not attained, then one must strive to acquire it.

How to attain this level of fear

How can this level of fear be attained? The method is to recite those verses of the Quran that mention the punishment of Hell, and to read those hadiths that (remind one of) the punishment of Allah, (to) contemplate (on) it, and by doing so, fear will be generated within the heart.

The third level of fear is recommended.

The third level of fear is neither a condition for faith nor is it obligatory, but it is recommended. This is when there is no immediate urge to sin, no temptation, and no opportunity, but there is a constant awareness and concern in one’s mind and thoughts that one might slip into sin and face punishment. Therefore, there is always a concern about Allah’s punishment in the heart, and as a result, one avoids sin even before the opportunity arises. This level of fear is recommended.

An example of recommended fear

Consider the example of a child who is very mischievous. One scenario is where the teacher stands over the child with a stick, telling him to stop the mischief, and as a result of the fear of being hit, the child stops his mischievous behaviour. Another scenario is where the teacher is not standing over him with a stick, but the child constantly thinks in his mind that he is under the teacher’s supervision. Even though the teacher is not watching him at the moment, at any time, the teacher might see him misbehaving and will punish him. So, the concern that remains in the child’s mind prevents him from misbehaving. (if this occurs), this is the third level of fear.

“Khalish” and “Taqwa (piety)”

Therefore, this concern that I might commit a sin, that I might slip, that I might make a mistake, and that Allah Almighty might become displeased with me, is the third level of fear. Hazrat Thanvi, may Allah have mercy on him, used to express this as “Khalish” and he would say that the translation of “Taqwa (piety)” is “Khalish,” meaning there is a constant concern in the heart that I might commit a sin, that Allah Almighty might deprive me of His mercy, and that I might have to face Allah’s punishment due to my actions.

The Prophets (عليهم السلام) are always fearful of Allah.

See! The Prophets, peace be upon them, are ma’sum (infallible from sins), yet they still fear Allah Almighty, and tears flow from their eyes. They weep and plead in the court of Allah Almighty. What are they weeping for? While they are infallible from sins and cannot commit them, yet they weep and fear Allah Almighty. Aisha Siddiqa, may Allah be pleased with her, said that once during the night when I woke up, I did not find the Prophet Muhammad, peace be upon him, in bed. It was dark, so I groped around asking where you are, and my hand touched the blessed toe of his foot. At that time, he was prostrated in prayer, and he was making this supplication:

“أَللَّهُمَّ إِنِّي أَعُوذُ بِرِضَاكَ مِنْ سَخَطِكَ، وَبِمُعَافَاتِكَ مِنْ عُقُوبَتِكَ، وَأَعُوذُ بِكَ مِنْكَ، لَا أُحْصِي ثَنَاءً عَلَيْكَ، أَنْتَ كَمَا اثْنَيْتَ عَلَى نَفْسِكَ.”

“O Allah, I seek refuge in Your pleasure from Your wrath, and in Your pardon from Your punishment, and I seek refuge in You from You. I cannot encompass Your praise, You are as You have praised Yourself.”

O Allah! I seek refuge in Your approval from Your displeasure, O Allah! I seek refuge in Your forgiveness from Your punishment.

Now the question is, what are you seeking refuge from? When it has already been declared about you:

“That Allah may forgive for you what preceded of your sin and what will follow.” (Al-Fath: 2)

Meaning, Allah Almighty has forgiven all your past and future sins. Firstly, you cannot commit a sin, and even if there is any mistake or oversight, Allah Almighty has declared that He has forgiven all. Despite this, you are seeking His pleasure and refuge from His displeasure while prostrating at night.

Why do Prophets (عليهم السلام) fear?

Why is this so? In fact, it is that concern, the constant awareness of Allah Almighty’s greatness and majesty, that always carries the risk that some action might go against the greatness and majesty of Allah Almighty, which would not befit His honour. Therefore, “the good deeds of the righteous are the sins of those near [to Allah].” Any act that goes against His honour would be a sin for me. This is the concern, and it is the recommended level of fear.

It is necessary to attain this concern because until this level is achieved, it is also difficult to attain the obligatory level of fear. Therefore, this concern must be acquired.

Fear of Allah During the Construction of the Kaaba

Prophet Ibrahim, peace be upon him, was constructing the Sacred House of Allah, performing such a great deed that the reward for all the people who would worship in this House of Allah until the Day of Judgment would be recorded in the deeds of Prophet Ibrahim, peace be upon him. However, during the construction of the House of Allah, this prayer was on his tongue:

“Our Lord, show us our rites and accept our repentance. Indeed, You are the Accepting of repentance, the Merciful.”

(Al-Baqarah: 128)

“O Allah, grant us knowledge of our rites of Hajj and accept our repentance. You are the One who accepts repentance and the Merciful.”

Now, the question is, repentance is made for a sin, while here, they are constructing the House of Allah, building a place of worship for all the people of the world. Yet, at this time, they are praying, “O Allah, forgive me.” Why is this? Because there is a concern in the heart that although I am performing this act, is my act worthy of the Majesty of Allah Almighty? May there not be any act that goes against His Majesty, and as a result, I do not become subject to Allah’s wrath. All Prophets, peace be upon them, they are seeking forgiveness from Allah. Why? In fact, it is this concern that Hazrat Thanvi has described as “Khalish,” and this anxiety is named “Taqwa”. May Allah Almighty grant us all this, Ameen.

The recommended level is a means to achieve the obligatory level.

This level of fear is recommended so that a person always has this concern and anxiety in their heart. It is not obligatory because if we were to call it obligatory, then if the fear were to lapse even for a moment, we would become neglectful of an obligation. Therefore, we won’t call it obligatory, but it is such a recommended level that if it is not maintained, fulfilling the obligatory acts also becomes difficult. However, Allah Almighty has not made it obligatory for our ease because people are weak and cannot always maintain this awareness of fear. However, it has been recommended because if the fear of Allah is not constantly present, it will be difficult to bring this fear to mind at the time of sinful temptation.

Always be mindful of Hell.

Because on one hand, the urge and temptation to sin are arising, and on the other hand, you are trying to bring the awareness of punishment into your mind, the result will be that whichever of the two is stronger will prevail. If the temptation to sin is stronger, it will lead the person to fall, and you will remain concerned about bringing the awareness of punishment into your mind, and it will have its effect. Therefore, it is necessary to always remain mindful of the punishment of hell – this mindfulness will bring steadfastness which will strengthen the heart.

With this strength, one will be able to overcome the temptation to sin. In any case, this level of fear is termed ‘recommended’, but it is such a ‘recommended’ level that without it, fulfilling one’s obligations becomes difficult. Therefore, one should always envision standing before Allah Almighty.

Contemplate your own death.

Hazrat Thanvi, may Allah have mercy on him, says to take some time out of the twenty-four hours of the day to imagine that your soul has departed, that you have died, and that you are in your grave, and then these events unfold there: Angels come to the grave, they ask questions, which you answer. Then, in the plain of Resurrection, you are made to stand before Allah Almighty. You are standing before Allah Almighty, and your deeds are being presented before you. Paradise and Hell are also in front of you. Spend a little time everyday contemplating these matters. It is mentioned in a hadith:

“Take account of yourselves before you are taken account of.”

This reckoning will take place at its appointed time. One should, however, take account of himself before the time comes. As a result, gradually, this consciousness and concern will develop in the heart.

May Allah, by His grace, instill this concern in our hearts, Ameen.

These three levels are attainable.

Hazrat Thanvi further states that the three levels of fear I have described are attainable – the first level is a prerequisite of faith, the second is obligatory, and the third is recommended. These three levels are attainable and within one’s ability. One can attain them through effort, striving, and practice. However, one should start with the “recommended” level because this is the first step, which will help in attaining the other two levels.

The fourth level of fear, which is a gift.

Hazrat Thanvi said that there is a fourth level of fear, which is given by Allah and is beyond one’s capability. It cannot be acquired through effort – which is why it has not been decreed. If someone does not attain this level, there is no harm, but if attained, it is a blessing from Allah. At this level, the signs of fear influence a person to such an extent that he cannot forget them even if he wants to. It is as if he sees Jahannam in front of him. He is always mindful of Allah’s punishment – to such an extent that if he wants to remove it from his mind, he is unable to do so.

The condition of Holy Prophet Muhammad, peace be upon him

In a hadith about the Holy Prophet Muhammad, peace be upon him, it is mentioned that the Holy Prophet Muhammad, peace be upon him, was always engrossed in thoughts, was immersed in worries one after the other. What were these worries about? They were for the sake of the Ummah, for gaining the pleasure of Allah Almighty, and for saving the Ummah from punishment. These were all his concerns, and despite trying to forget them, he could not. Even Allah Almighty addressed the Prophet Muhammad, peace be upon him, saying:

(O Prophet,) perhaps you are going to let yourself collapse in grief because they do not believe. (Ash-Shu’ara: 3)

This means that the concern for his Ummah occupied the heart and mind of the Holy Prophet Muhammad, peace be upon him, to such an extent that it seemed as if his life was in peril. Despite repeated consolations from Allah Almighty, this concern did not leave his mind – since it was not in his control. Just as the prophets (peace be upon them) have these worries so do the people who spread their message. One cannot disengage from these thoughts if he wants to.

The condition of Hazrat Shah Ismail Shaheed, may Allah have mercy on him.

Hazrat Maulana Ashraf Ali Thanvi, may Allah have mercy on him, mentioned about Hazrat Shah Ismail Shaheed, may Allah have mercy on him, that Allah Almighty had put in his heart such a spirit for doing dawah, as if it was his natural requirement – just as one cannot survive without eating when hungry or drinking when thirsty.

Hazrat Shah Ismail Shaheed, may Allah have mercy on him, could not find peace without giving Da’wah, constantly preoccupied with the thought of how to convey the truth to someone, how to guide someone away from misguidance, and how to lead someone onto the right path. Indeed, the heirs of the Prophets, peace be upon them, also experience this concern. If a person tries to remove it from his mind, he cannot, because this state is not in his control. If attained, it is a blessing and gift from Allah Almighty, but if not, it may not be considered a deficiency. Therefore, there is no need to overly worry about attaining it. However, it is necessary to attain the first three levels of fear.

The Method to Attain Fear.

The method to attain fear is to sit for a while and imagine that your soul has departed, you are being washed (Ghusl), shrouded (Kafan), your funeral prayer is being performed, you are being taken towards your grave, you are laid inside the grave, the grave is sealed and people have left, the angels have arrived, and the questioning has begun. Then the life in the grave (Barzakh) begins, followed by the arrival of the Day of Judgment, the scales of deeds are set, standing before Allah Almighty, your deeds are being put on the scale. Contemplate this and the fickleness of this world.

Read this book repeatedly.

May Allah elevate the ranks of our Hazrat Maulana Ashiq Ilahi, may Allah have mercy on him, Ameen. His most popular book, which has proved to be the most beneficial, is “What Happens After Death?” (مرنے کے بعد کیا ہوگا؟) . It is a very good book, and Allah Almighty has spread its benefit throughout the world, with millions of copies printed. The purpose of this book is to make you think that the life passing from morning to evening is not the only life; there is another life that comes after death. What will happen when the eyes are closed? Read this book repeatedly, and as a result, the scenes of death and after death will appear before you, helping in fostering the presence of fear.

Develop a Longing for the Homeland

A treatise by Hazrat Hakim al-Ummat Maulana Ashraf Ali Thanvi, may Allah have mercy on him, is entitled ‘Shauq e Watan’ (Longing for the Homeland), with the homeland referring to the Hereafter. It means that every Muslim should keep in mind that this world is just a temporary abode; the real homeland is the Hereafter, and one should long for it. To foster this longing, Hazrat Thanvi wrote this treatise. Reading this treatise will bring about the presence of fear. And if you set aside two to three minutes after the Isha prayer daily for contemplating death or do it before going to sleep, then, by the will of Allah Almighty, the desired level of fear will be attained. May Allah Almighty, by His mercy, grant us all this, Ameen.

And our final call be that all praise belongs to Allah, the Lord of the Worlds.

وآخر دعوا ان الحمد ﷲ رب العالمين