The Consequences of Fearing Other Than Allah

“Do the people think that they will be left to say, 'We believe' and they will not be tried? We certainly tested those before them. And ˹in this way˺ Allah will clearly distinguish between those who are truthful and those who are liars” (29:3).

Faith is not merely a word to be uttered, nor something to be inherited. It is not confined to outward acts of worship or adherence to customs. Rather, it is a living reality with responsibilities, a trust that carries burdens, and a struggle that demands patience, steadfastness, and perseverance. For, faith itself is an identity the mission of which is to bring about reform and establish justice on earth. It shapes one’s identity with a comprehensive worldview, clear teachings, and defined objectives. Within the system of faith, the role of trial is “Tamhis” — purification and proving. Tamhis aims to affirm a truthful, believing identity — one that gives preference to the will of Allah (swt) over the will of the self, family, wealth, and everything else. Trials serve to mature faith, deepen understanding, and reveal the role of Divine guidance in life.

The maturity of faith is the state through which the servant becomes worthy of aspiring to Allah’s mercy — just as Allah Almighty says: “Indeed, those who have believed, those who emigrated, and those who strove in the cause of Allah — it is they who hope for the mercy of Allah. And Allah is All-Forgiving, Most Merciful.”

One must be vigilant against anything that may stand in the way of faith’s maturity, thereby causing a person to be deprived of the mercy and blessings reserved for the believers.

A major sign to beware of is fearing other than Allah Almighty, as He says: “Do you fear them? Allah is more deserving of your fear, if you are ˹true˺ believers” (9:13). Fearing other than Allah (swt) — whether for the sake of preserving safety, maintaining stability, avoiding financial hardship, or out of concern that some harm or misfortune may befall oneself or one’s family — would reflect a wavering character. Such people, when faced with misfortune, suffers a disruption of values and a shaking of faith within the conscience, until they come to fear people as they ought to fear Allah, or even more than they fear Him.

What, then, might be the negative consequences of this condition?

• First: The corruption of creed – specifically, of the firm conviction that the One who brings harm and benefit is Allah (swt) alone. It is the certainty expressed in His words,“Nothing will ever befall us except what Allah has decreed for us” (9:51); the truth that “If Allah touches you with harm, none can remove it except Him” (6:17); and the assurance that “Whatever mercy Allah opens up for people, none can withhold it” (35:2). When this creed is weakened, the heart inclines toward those who commit wrongdoing. And whoever inclines toward the wrongdoers has been warned of the wrath of the Lord. “And do not be inclined to the wrongdoers, or you will be touched by the Fire. For, then you would have no protectors other than Allah, nor would you be helped” (11:113). This warning is not limited to the punishment of the Hereafter; its effects also manifest in this world. The heart begins to follow the path of misguidance until the servant becomes counted among the people of the Fire!

• Second: The fear of people — their reproach, criticism, and slander. Allah Almighty reproached His Prophet (peace and blessings be upon him) to teach us not to fear people. He said: “And ˹remember, O Prophet,˺ when you said to the one for whom Allah has done a favor and you ˹too˺ have done a favor, 'Keep your wife and fear Allah,' while concealing within yourself what Allah was going to reveal. And you feared the people, while Allah has more right that you fear Him.” (33:37).

Thus, Allah made it a hallmark of the true believer that they “do not fear the blame of any blamer” for the sake of Allah (swt). He also made clear that the way of His Prophets is to deliver His message, fearing none but Him.

In this sense, the fear of Allah is to the believer as water is to the thirsty: an absolute necessity. It is this reverent fear that prevents panic, wavering, cowardice, siding with oppressors, and the loss of tranquility and steadfastness. Its absence is reflected in a person’s character resulting in weakness and lack of courage and confidence. In matters of religion, it manifests as a lack of humility, manifested as laziness in prayer and a tongue seldom engaged in the remembrance of Allah Almighty.

For a person lacking humility and confidence in the faith, Shaytan can easily gain control over their heart by instilling fear — threatening them with poverty and commanding them to commit indecency. His aim is to make them forget the remembrance of Allah (swt), especially reflection on His most exalted attributes. Without such reflection, how can a servant truly attain the value of khashya (awe and reverent fear of Allah)?

The servant must elevate him/herself to a rank that qualifies him/her to be in the company of the believers, as Allah says: “But the Messenger and those who believe with him … ” (9:88). Who, then, are those who truly believe with him? In fact, when the servant attains this rank, they would be freed from instability of character, flaws in belief, and the fear of people.

The first step is to perform actions that enable them to rise to the level of the true believers, as Allah says: “except those who repent, correct themselves, hold fast to Allah, and are sincere in their devotion to Allah. They will be with the believers. And Allah will grant the believers a great reward” (4:146). These are the pillars that qualify the servant to ascend to the station of the believers, or at least, to be in their company.

The second step is to treat the self through the Divine method — addressing emotions at their roots – to remove the haze clouding one’s understanding of the reality of death and the appointed term, as in Allah’s words: “The enjoyment of this world is so little, whereas the Hereafter is far better for those mindful ˹of Allah˺. And none of you will be wronged ˹even by the width of˺ the thread of a date stone” (4:77).

With regard to attaining the company of the believers, the servant must uphold four pillars mentioned in the verse above: repentance, reform, holding fast to Allah, and sincerity to Allah (swt) . These pillars may be likened to a form of training that the believer undertakes to remain steadfast on the path, sincere in their journey to Allah, and firmly reliant upon Him.

• The first is intellectual training — reflection and contemplation — which deepens one’s knowledge of the truth and, in turn, strengthens sincerity.

• The second is practical training — hastening to perform righteous deeds and excelling in goodness — which aids in bringing about reform.

• The third is spiritual and heart training — striving against the self and purifying it — beginning with repentance and encompassed by increasing reliance upon Allah, the Exalted.

When these disciplines are realized, they lead to the attainment of the fear of Allah. This fear, in turn, establishes balance within the soul, secures faith and obedience to Allah, and frees the servant from the burdens of worldly attachments and from humbling themselves before any but Allah (swt). Such a person becomes worthy of maintaining the Masjid for the sake of Allah: “The Masajid of Allah should only be maintained by those who believe in Allah and the Last Day, establish prayer, pay Zakat, and fear none but Allah. It is right to hope that they will be among the ˹truly˺ guided” (9:18).

Indeed, it is in the Masjid that true believers are forged.