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The obedient are freed of worries

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Quran 2:38:

We said: “Get ye down all from here; and if, as is sure, there comes to you Guidance from me, whosoever follows My guidance, on them shall be no fear, nor shall they grieve.

The obedient are freed of worries

Verse 38 promises two great rewards to those who follow divine guidance – they will have no fear, and they will not grieve. Fear is the anxiety one feels in apprehending some trouble or pain in the future. Grief is the sorrow arising from the loss of something valuable or from one’s failure in attaining a desired object. One can see that these two rewards comprehend all the possible forms of comfort and peace. Then, the text of the Holy Qur’an makes a subtle distinction between the two. In saying that those who follow divine guidance will have no fear, it speaks in general terms and uses a noun the Arabic phrase: is to be translated literally as ‘no fear upon them’. But in the next phrase the Holy Qur’an employs a verb, placing before it a pronoun as the subject. The literal translation of the phrase is: ‘they shall not grieve’. The implication here is that being totally free from all sense of loss is possible only to Men of Allah or the
saints who follow divine guidance in all its details; as for the others,
no man whether an emperor or a billionaire, can help being grieved
at the loss of a valued object or the frustration of a desire, all of which
is but a necessary part of the scheme of things. The ‘friends of Allah’
do not have to grieve, because they annihilated their own desires and
their very will in submitting themselves totally to the will of Allah.
The Holy Qur’an also tells us that those who go to Paradise will thank Allah for having removed from them all regret and sorrow: “All praise belongs to Allah who has put away all sorrow
from us” (35:34). It means that some degree of sorrow is inevitable for
every human being except those who have perfected and made fast
their relationship with Allah.

Let us make it clear that the verse does negate all grief and sorrow
in the case of the ‘friends of Allah’, but the negation applies only to
the loss of worldly things and the frustration of worldly desires. As for
the anxiety about the other world and the fear of Allah and the deep
sense of awe before His Glory, the ‘friends of Allah’ are far ahead of
other men in these. It has been reported that the Holy Prophet g
often appeared to be worried and in deep thought – this was not for
fear of any trouble or loss in the worldly sense, but on account of his
anxiety for his Ummah, and of his awe before Divine Glory.

Nor does this verse imply that prophets and saints should not feel
the instinctive and all too human fear when confronted by things
which are generally known to inspire dread. The Holy Qur’an itself
relates how the prophet Musa (Moses) (as) was struck with fear
when his stick turned into a dragon: “Musa felt a fear in himself.” (20:67)

But it was only an instinctive and physical fear, and the incident
anyhow belongs to the early days of his prophethood, for when Allah
said: ‘Do not be afraid’, the fear disappeared altogether. We may
explain the incident in another way also. His fear did not arise as it
does in the case of ordinary men, from the apprehension of some harm
or hurt from the dragon, but from the likelihood that the
extraordinary event might lead the Israelites into misguidance. So,
this fear was not worldly, but other-worldly. (Maariful Quran Vol. 1 pg. 185-187)


Shafi, Muhammad (2008). Maariful Quran. (Vol .1 pg. 185-187)

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