FEAR OF ONE'S DEEDS

Dec 30, '12 11:09 AM for everyone

The exemplars of religion have always emphasized the fear of God goes back in fact to men's fear of their own deeds. Not only is this fear not harmful; it is extremely beneficial in that it keeps man's deeds in balance and under control. Fear of the unpleasant consequences of sin induces caution in man and helps him to rein in his rebellious instincts; it makes him a disciplined and orderly being.

If man were only to place his hope in the infinite mercy of God, with an unbridled optimism not balanced with fear, the result would be the transgression of all limits. The one whose heart is filled only with the hope of God's mercy will feel absolutely free to engage in any foolish and corrupt act he wishes; he will still hope for God's mercy and regard himself as worthy of God's forgiveness despite all the abominations he has committed. Such a person will never think of obeying God nor will he aspire to purity; his entire conduct will be suffused with corruption, but he will entertain hopes of a bright future.

Since, then, the absence of fear of God leads to corruption and sinful behavior, religion prescribes that man should alternate between hope and fear: while hoping for God's infinite mercy and generosity, man should reflect carefully and soberly on the consequences of his deeds, fearing their possible outcome.

On the other hand, if we completely abandon our hope of God's favor and kindness, our belief in a better future, in bright horizons where we can compensate for our sins and acquire virtue, would be threatened. All the spiritual potentialities which might one day blossom forth as a result of our constant exertions would remain buried for ever.

The Commander of the Faithful, upon whom be peace, said: "Do not consider even the purest member of this community as safe from divine punishment, for the Qur'an tells us, `It is only those who stand to lose that feel safe against God's punishment.' Likewise, do not cause the most evil of men to despair of God's mercy and favor, for God says, `Only the unbelieving people despair of God's mercy ...'" (Kalimat-i Qisar, no. 227) Once Imam Musa b. Ja'far, upon whom be peace, said to Hisham b. Hakam: "No one possesses true faith unless he both fears and hopes. The fear and hope of such a one is grounded in knowledge and awareness." (Mustadrak al-Wasa'il, Vol. II, p. 290)

The messengers of God and the leaders of religion who have been the intermediaries between God and man always based their summons on the combination of fear and hope. On the one hand they gave their followers the glad tidings of eternal bliss in exchange for obeying God's laws, and on the other hand they warned them of the consequences of rebellion against the laws of religion, namely punishment by God in the hereafter. The Glorious Qur'an says concerning the Most Noble Messenger: "We sent you for no purpose other than giving mankind the glad tidings of God's mercy and warning them of His punishment, but most men are unaware of this truth" (34:28)

By placing stress simultaneously on fear and hope, Islam removes all kinds of fear which far from changing the reality of man's situation simply weigh him down. It both liberates him from fear of earthly factors and uproots from his being all kinds of false hope, so that he comes to place his reliance only on the eternal power of God.

Islam teaches that none of the factors that customarily induce fear in man possess in themselves the ability to cause benefit or harm, nor do they have the capacity to extend assistance; there is therefore no reason to fear them. Worthy of being feared is only that supreme and all-subduing power to the dominion of which all beings throughout the universe are subject. It is He Who gives and withholds.

The Qur'an says: "O Most Noble Messenger! Say `Who is it that provides you with sustenance upon the heavens and the earth? Who is it that gives you eyes and ears? Who is it that gives life to the dead and brings forth the living from the dead and the dead from the living? Who is it Whose command has bestowed order on the whole created universe?' They will say: `God.' Then ask them why they do not fear God" (10:31).

First material bounties and blessings are mentioned in this verse, and then the spiritual favors without which the material gifts would be pointless and empty of meaning. The verse then proceeds to mention two of the most remarkable phenomena in the world of being life and death which serve together, in a complex and mysterious way, to illustrate the Infinite knowledge and power of the Creator. Then, after its evocation of the creation of all blessings and the mysteries of the universe, the verse mentions the guardian and administrator of all beings, and reminds short-sighted and misguided men that they should begin to fear God and His wrath, since they already acknowledge the disposition of all things to be in His hands.

* * *

Abu Dharr al-Ghifari, the noble companion of the Messenger of God, upon whom and whose family be peace and blessings, whose heart overflowed with faith and sincere devotion to God, was troubled after the death of his son by anxiety over his fate and uncertainty whether he had truly joined the ranks of the blessed or been given a place among the damned.

Coming to his son's grave full of this painful anxiety, he placed his hands on the grave and said: "O son, may God embrace you in His infinite mercy! While you were in this world you treated me well, and now that you have left this world, I declare myself well pleased with you. I swear by God that your death has not caused me any grief or distress, for I have no need of any but God. Were it not for the question of the hereafter and an eternal abode, I would be content to be in your place. It is anxiety over your fate for all eternity in the hereafter prevents me from mourning your death. I swear to God that I am weeping not out of sorrow at your death but because of the stages you must now traverse in the hereafter. Would that I knew what you have said and what you have been told after your death!"

He then turned toward God and addressed Him as follows: "O God, I absolve him from whatever obligations to me as his father You placed upon him, so absolve him too from whatever obligations toward Yourself You placed upon him. Such generosity becomes You better than it becomes me." (Furu al-Kafi, Vol. III, p. 250)

The Dissolution of Ties

One of the properties of resurrection is that it brings about the dissolution of all the relationships and mutual influences that mark the present order of the world. All causes and connections will be severed, so that things will no longer effect each other and creatures will no longer be subject to each other's influence. The only relationship that remains will be that of each object or being with its Creator; all other relationships will become utterly void.

This dissolution of ties and relationships will in reality demonstrate the essential nullity of all external causation; it is only the inner truth of all things that will be manifest on that day.

If the same causes and conditions that exist in the phenomenal world were to prevail on the plain of resurrection, the state of all created things would remain exactly the same as it is now and nothing would ever come to an end unless its very essence were transformed. The Qur'an depicts the scene of resurrection as follows: "When the leaders of falsehood seek to dissociate themselves from their followers and behold punishment of God, all causes will be cut off them and no relationship will remain."(2:166).

When the followers of the sinful lords of corruption begin to despair and cannot see even the smallest glimmer of hope for salvation, in their extreme wretchedness they turn for help to those false leaders whom they had followed so trustingly and unconditionally. But they will dissociate themselves from their followers and turn away from them. Then those followers will realize that all causes have ceased to operate and all doors have been closed. They will come to their senses and regret all the precious opportunities they have missed, all the vast possibilities they had for spiritual growth and perfection. They will be utterly dismayed, but regret and sorrow will be of no use. No path will open up before them to expiate past sins, nor will they have any time to engage in good deeds. They are doomed to remain for over in the pit they have dug for themselves, a pit that is now filled with torment and punishment.

Hisham b. Hakam asked Imam al-Sadiq, upon whom be peace: "Will the spirit dissolve after it has quit the bodily frame, or will it remain in existence unchanging?"

The Imam answered: "Yes, the spirit will remain as it is until the trumpet of resurrection is sounded. Then all things will be voided. Neither sense will remain, nor anything to be sensed." (Tabari, Ihtijaj, Vol. II, p. 97) So when all relationships of cause and effect are severed, the inner nature of all things will emerge. The manifest and the unseen realms will unite, and all the veils and obstacles that had hidden things from each other will vanish. The Qur'an says in this connection: "We have lifted from you the veil, so that this day your vision is sharp" (50:22).

On the day of resurrection none but God will have sovereignty or will. The Qur'an declares: "On that day, none will be able to do anything for another; only God's will and command will have an effect" (82:19). "On that day to whom shall belong the absolute ownership of the world? To God, the Unique and All-Powerful" (40:16).

 The Qur'an says: "Fear the fiery torment which has been prepared for the punishment of the unbelievers" (3:131). "Hasten to receive the forgiveness of your Lord, to the paradise which encompasses in its breadth all the heavens and the earth and which has already been prepared for the Godfearing" (3:133).

We can easily deduce from the word "prepared" the sense of "created." In addition, there are other indications in Islamic sources confirming the correctness of this view.

The Qur'an says the following in description of the ascension of the Most Noble Messenger, peace and blessings be upon him and his family: "The Prophet saw once more the angel of revelation, near the lote-tree of the limit, at the place where eternal paradise is located" (53:13-15). From these verses, too, it can be deduced that paradise already exists.