Question: Hadrat Sayyid Amir Ghilâl stated: “No act of worship is more effective than the fear of Allah. Fear those who fear Allah. But do not fear those who do not fear Allah.” However, we know it as “Fear those who do not fear Allah. Do not fear those who fear Allah.” Is what we know wrong?
Both are true. We must be very much afraid of upsetting the men of Allah, that is, the pious people who are fearful of Allah, and of losing their love. If those who are not fearful of Allah love us, so what? If they do not love us, what will we lose? In other words, whether we may lose their love is not a big worry for us.
The saying “Fear those who do not fear Allah. But do not fear those who fear Allah” is highly valuable, too. Those who do not fear Allah can do any harm. For this reason, we have to be afraid of such kinds of people lest they cause us harm. On the other hand, those who fear Allah do not cause any harm to either us or others. It never worries us that they may do harm to us. Since they fear Allah, they do not steal our property, do not cheat us of our rights, and do not cast malicious glances on our chastity.
As it is seen, these two statements do not contradict each other. That is, we must be afraid of upsetting pious Muslims who are fearful of Allah. At the same time, we must also be afraid of sinners and cruel people in case they may do harm to us. As Allah-fearing people do not harm us, we are not afraid of them. Losing the love of those who do not fear Allah is not a cause of concern for us.
Fear only Allah!
Question: It is declared in the Noble Qur’an, “Fear only Allah!” What does it mean?
It means, “Worship Me alone. Know only Me as ilâh, and obey what I have revealed.” Otherwise, it does not mean that we must not be afraid of dogs or spies. It is necessary to be afraid of dangers and of those who are not fearful of Allah.
Fearing Allah’s wrath
Question: How to fear Allah’s wrath?
Allahu ta’âlâ has made ‘ilm (knowledge) a means for erasing darkness and has created ignorance as a means for sinning. Belief and obedience originate from knowledge, while disbelief and sins from ignorance. We should not forsake any of the good deeds even if it may seem very menial. And sinning should be avoided even if it may seem quite venial.
Three things cause three other things:
Good deeds cause Allahu ta’âlâ’s ridâ’ (consent).
Sinning causes Allahu ta’âlâ’s wrath.
Having îmân causes one to earn honor and dignity.
For this reason, we must strictly abstain from committing even a venial sin; Allahu ta’âlâ’s wrath might be in that sin.