The Apostle of Allah states, “The fountainhead of all wisdom is fear of Allah.” Allah has granted a purpose to all things. For example, all of the desires, moods (feelings) which are present in man certainly have a purpose or another as to why they have been granted, such as hunger, thirst, lust, and fear of Allah. There are other similar desires which exist within man. They are dependent upon man’s own will, whether he will satisfy this desire through forbidden means or through permissible (allowable) means. Nevertheless, these pleasures will surely be attained. The effect of these pleasures will manifest itself in both worlds. The effect of the pleasure which is attained through forbidden means will be evil, while the effect of the permissible one will be good in this world and the Hereafter.
From among these desires, we will discuss hunger. Hunger is a need. If he feels the pangs (sudden sharp attack) of hunger within him, then he will surely eat food to satisfy himself. If, Allah forbid, he eats forbidden food, then, certainly, he attained pleasure in this world; however, he will be deprived of the pleasure of the Hereafter. In the Hereafter there is loss for him. Nevertheless, if he will satisfy this hunger in a permissible way, then he will attain pleasure in both this world and the Hereafter. For example, one should eat permissible food in such a manner that he begins eating with the Name of Allah (bismillah). After swallowing each morsel, or after finishing eating, say Praise be to Allah (alhamdulillah). This is recommended—to begin with Allah’s name and to simultaneously (happening at the same time) thank Allah. Thus, from this pleasure both benefits are achieved, i.e. both the pleasures of this world and of the Hereafter[1] are achieved. Similarly, there is thirst. If we quench (satisfy) our thirst with usurped or stole water, then we will obtain pleasure, but we will be deprived of the pleasure of the Hereafter.
Likewise, lust is also a pleasure. In order to attain pleasure for this lust, man can attain pleasure by becoming involved in the forbidden. For instance, Allah forbid, if a man commits adultery, then apparently he will attain pleasure in this world. However, because of that pleasure, he will have to face loss even in the world. On the Day of Judgement, as well, he will be deprived of the pleasure of the Hereafter. Man can satisfy his lust through permissible means. Hence, in Islam marriage is obligatory if there is danger of committing a forbidden act, otherwise, it is recommended. Man should attain this pleasure according to Islamic law. If man pays attention to supplications, the times of recommended acts, what is discouraged, pure, forbidden, and impermissible, and then he can attain the pleasure of the Hereafter. He will attain much pleasure in the Hereafter; for example, for the person in Paradise there are many pleasures, e.g. there will be pure ones (huris) and he will be there forever. The pleasures of Paradise are forever. Similarly, the fear of Allah is also a pleasure. Fearing others besides Allah is harmful for man.
From Fear to Pleasure
The pleasure of fear of Allah can be obtained in this world, provided that the fear is correct. If man is afraid in this world, meaning that he fears Allah, then he will carry out His every command. The one who carries out His commands will receive a place in Heaven. The fear of Allah in this world is one way to save oneself from the punishment of the Hereafter[2]. The pleasure of this fear will be obtained on the Day of Judgement. There is a basic difference between fear and other needs, such as hunger and thirst. Impermissible (not allowed) pleasures can be acquired by lust, but only when the fear is permissible can you attain pleasure by means of fear. The Koran describes correct fear,
“Those who deliver the messages of Allah and fear Him, and do not fear any one but Allah; and Allah is sufficient to take account” (Al-Ahzab: 39).
The commentary of our Declaration of Faith (kalma) is such. There is no god except Allah, which is (similar to) “and do not fear any one but Allah.” Our (belief in the) Oneness of Allah (Tawheed) is deficient unless we reach this stage. Thus, until then, fear of Allah cannot be generated (produced).
The Apostle of Allah said to Hazrat Ali (peace be upon him ) about fear, “O Ali! Whoever fears Allah, everything will fear him, and the one who does not fear Allah, fears everything.”
According to the Koran, the purpose and aim of all the Prophets was to create fear of Allah in the people, enjoin good, and forbid (inhibit) evil.
“O Prophet! Surely We have sent you as a witness, and as a bearer of good news and as a warner” (Al-Ahzab: 45).
“Then, it may be that you will give up part of what is revealed to you and your breast will become straitened by it because they say: Why has not a treasure been sent down upon him or an angel come with him? You are only a Warner; and Allah is custodian over all things” (Hud: 12).
“He calls besides Allah upon that which does not harm him and that which does not profit him; that is the great straying” (Al-Hajj: 12).
“Say: O people! I am only a plain Warner to you” (Al-Hajj: 49).
“I am naught but a plain Warner” (Ash-Shuara: 115).
“And they say: Why are not signs sent down upon him from his Lord? Say: The signs are only with Allah and I am only a plain Warner” (Al-Ankabut: 50).
The following verse is for the scholars,
“Why should not then a company from every party from among them go forth that they may apply themselves to obtain understanding in religion, and that they may warn their people when they come back to them that they may be cautious?” (Al-Tawba: 122).
The scholars (enjoin others) to fear, but if a scholar does not himself fear, or if a seeker of knowledge does not correct his character during his education, then how can they make others fear? Allah declares,
“What! Do you enjoin men to be good and neglect your own souls while you read the Book; have you then no sense?” (Al-Baqarah: 44).
The blessing of wisdom cannot be manifest upon the heart which does not possess fear of Allah. That is why the Infallible Imams uncontrollably trembled (shook) and were fearful during prayer. Fearing Allah is a true pleasure.
