Allah’s Command to Neither Fear Nor Grieve

The following Ayat and others like them — “Do not grieve; indeed, Allah is with us” (9:40), “Do not fear; indeed, you will be superior” (20:68), and “Do not fear, nor grieve. Indeed, We will return him to you and make him one of the messengers” (28:7) — inspire the reflective reader to recognize a tremendous reality: a command from Allah neither to fear nor to grieve. But is this command merely intended to soothe the heart and calm one’s distress, or is it a command meant to be obeyed and upheld?

There is no doubt that tranquility of the heart and a sense of security are among the wisdoms behind the prohibition of fear and grief. Yet at the same time, this tranquility is something the servant strives to attain as an act of obedience — struggling against the self to achieve it, and persevering with patience and steadfastness in its pursuit, just as one does with all the other acts of worship that Allah (swt) has obligated upon His servants.

Let the servant know that the ones who are distant from the guidance of Allah has their emotions imprisoned within the cage of instincts, ruled by the material world and subjected to the fluctuations of worldly life. Such a person remains captive to the nature upon which they were created: “Indeed, mankind was created anxious: when evil touches him, he is distressed, and when good touches him, he withholds” (70:19–21).

The human natural disposition goes astray when divine guidance is not embraced, as it is stated in Hadith Qudsi: “All of you are astray, except those whom I guide.” Part of Allah’s guidance for His servants is that they neither fear nor grieve over matters that Allah Himself has guaranteed, as Allah says: “Is Allah not sufficient for His servant?”

So what, then, is the objective of this command?

The objective is not merely psychological comfort or attaining tranquility for its own sake, such that a person’s greatest concern becomes the pursuit of comfort and security. If one’s ultimate concern is only ease and inner calm, this becomes a form of spiritual idleness, for it does not accord with the spirit of striving and struggle that forms an essential part of the believer’s character, nor does it align with the nature of this life, which was created as a test.

Rather, the purpose behind attaining inner harmony and tranquility is to achieve psychological firmness and stability, upon which soundness of intellect, courage, and strength of will all depend. When the soul becomes disturbed and afflicted by anxiety, sorrow, and grief, it wavers, stumbles, and loses its steadiness. Its affairs become disordered, and Satan finds it easier to gain influence over it. At that point, the mind loses its balance and its ability to think soundly. Strength weakens, causing servants to falter, lose the resolve to fulfill what they have been commanded to do, accomplish what is required of them, and attain what is sought.

For this reason, the stability of the soul and the establishment of tranquility within it are regarded as objectives sought by the Sacred Law, because they are the foundation for sound intellect and the nourishment of courage, resolve, and determination.

Among the proofs of this is the story of the mother of Musa. Allah, Glorified and Exalted, says:“And the heart of Musa’s mother became empty. She was about to disclose his matter had We not strengthened her heart so that she would be among the believers.” (28:10). The emptiness of the heart here means that it contained no composure, no awareness, and no ability to think or manage affairs. The strengthening of the heart was that divine firmness and restraint which prevented her from being overcome by emotional anguish and overwhelming grief. This strengthening reminded her with certainty of the fulfillment of Allah’s promise, and this certainty is what is meant by His saying: “so that she would be among the believers.”

The second example is the People of the Cave. Allah says: “Indeed, they were youths who believed in their Lord, and We increased them in guidance. And We strengthened their hearts when they stood up and declared, 'Our Lord is the Lord of the heavens and the earth. We will never call upon any god besides Him, or we would truly be uttering an outrageous lie’” (18:13–14).

The strengthening of their hearts was their firmness, steadfastness, and tranquility upon the truth they had recognized, as well as their honor and confidence in the faith they had chosen. “When they stood” — this standing was the fruit of psychological firmness and the embodiment of courage and initiative. No fear weakened them, nor did anxiety defeat them or drain their spirit. Rather, it was determination, steadfastness, and courage that stirred within them the resolve to rise, confront falsehood, and establish the truth.

The third example is the believers at Badr. Whoever reflects upon Surah Al-Anfal will find that much of its central theme revolves around strengthening the soul and removing disturbance and fear from it. This can be seen from their initial state: “As though they were being driven toward death while they looked on” (8:6). Then came the reassurance of their hearts through the sending down of the angels: “And Allah made it only as glad tidings for you and so that your hearts would be reassured thereby. And victory is only from Allah” (8:10). Then came the divine aid in His saying: “When He covered you with drowsiness as security from Him, and sent down upon you rain from the sky to purify you thereby, remove from you the whispering of Satan, strengthen your hearts, and make firm your feet thereby” (8:11).

All of these means were intended to remove fear from their hearts and strengthen their souls until certainty settled within them, enabling them to advance toward pleasing their Lord by striving to establish the truth and abolish falsehood.

Allah further bestowed upon them His care and gentleness by preserving tranquility within them through the dream He showed to His Prophet, as He says: “[Remember], when Allah showed them to you in your dream as few; and if He had shown them to you as many, you [believers] would have lost courage and would have disputed in the matter [of whether to fight], but Allah saved [you from that]. Indeed, He is Knowing of that within the breasts” (8:43).

Likewise, through what He showed the believers on the battlefield: “And when He showed them to you, when you met, as few in your eyes, and made you appear few in their eyes” (8:44). Thus, Allah caused the polytheists to appear few in number: “So that Allah might accomplish a matter already decreed” (8:44).

The axis of divine support, therefore, revolved around the inner state of the soul.

How does the servant comply with this command?

This is achieved by striving to repel grief, anxiety, and fear from one’s being through several means:

First: avoiding the influences and causes of grief by disciplining oneself not to allow anything to enter the heart unless it contains benefit, or at least no harm to one’s inner state. It was said to Al-Kinani when death approached him: “What was your practice?” He replied: “Had my appointed time not come near, I would not have informed you. I stood guard at the door of my heart for forty years; whenever anything other than Allah passed by it, I barred it from entering.”

Second: applying in practice what the servant believes about their Lord. For example: “Do not grieve; indeed, Allah is with us” (9:40). Do not grieve over what they say, for you are honored by your Lord: “So do not let their speech grieve you. Surely all honor and power belongs to Allah. He is the All-Hearing, All-Knowing.” (10:65). Do not grieve over their schemes, for Allah defends you: “Indeed, Allah defends those who believe. Surely Allah does not like whoever is deceitful, ungrateful” (22:38). Do not grieve over what has escaped you, nor exult over what has been given to you, as Allah says: “So that you may not grieve over what has escaped you nor exult over what He has given you” (57:23). Allah decreed these matters for you before your creation, and thus they are a test. The concern of the servant during trials should be drawing nearer to Allah while knowing that whatever befalls them is ultimately good for them.

One of the righteous predecessors said: “If I asked Allah and He gave me, I rejoiced once. But if He did not give me, I rejoiced ten times — because the first was my choice, while the second was His choice, Exalted is He.”

Third: guarding one’s emotions from both excess and deficiency, as Allah says: “Do not let your eyes crave the ˹fleeting˺ pleasures We have provided for some of the disbelievers, nor grieve for them. And be gracious to the believers” (15:88). And He says: “Is Allah not sufficient for His servant?” (39:36). This alone is sufficient for the servant to repel fear and grief from themselves and to strive until they empty their heart of them.

Fourth: seeking refuge in Allah from anxiety and sorrow, as the Prophet Muhammadﷺ taught us: “O Allah, I seek refuge in You from anxiety and grief. I seek refuge in You from incapacity and laziness. I seek refuge in You from cowardice and miserliness, and I seek refuge in You from being overcome by debt and overpowered by men.”

The foundation of all of this is the remembrance of Allah. Through His remembrance, hearts find tranquility: “Verily, in the remembrance of Allah do hearts find tranquility” (13:28). Also important is holding oneself accountable regarding the deeds of the Hereafter, both in quantity and quality. Ibn Hazm said: “Know that there is only one true objective: the expulsion of anxiety. And there is only one path to it: working for Allah. Everything besides that is misguidance and futility.”