The Nature of Sorrow and Its Types

The distinction between khawf (fear) and ḥuzn (sorrow) demonstrates the precision of the Noble Qur’an in analysing psychological states, each of which is dependent upon a specific temporal context and particular stimuli.

The Nature of Sorrow and Its Types

Sorrow is a psychological and ontological state that is divided into two types: conscious (arising from identifiable events) and unconscious (arising from unknown factors).

Key point: Sorrow, as an ontological state, arises either from identifiable events (conscious) or from unknown factors (unconscious).

Conscious sorrow, such as grief resulting from the loss of loved ones or financial difficulties, originates from specific causes. Unconscious sorrow, such as a feeling of melancholy without any apparent reason, may arise from psychological failures, genetic factors, or environmental influences. Both forms of sorrow have causes, even if the individual is not aware of them.

Sorrow, as a psychological state, has either identifiable or unknown causes, and its analysis in Qur’anic psychology requires attention to both internal and external factors.

The Reprehensibility of Sorrow

Sorrow, due to its ontological nature and its connection with past events, is intrinsically reprehensible unless it acquires value through divine intention.

Key point: Sorrow is intrinsically reprehensible; however, with divine intention—such as weeping for great calamities—it acquires spiritual value.

Sorrow, because it is rooted in past events and produces passivity within the soul, does not intrinsically possess positive value. Nevertheless, in cases such as weeping for the tragedy of Karbala, if accompanied by the intention of nearness to God and condemnation of injustice, it is transformed into a spiritual act.

Thus, although sorrow is intrinsically reprehensible, it may, through divine intention, become a valuable act and acquire spiritual significance within Qur’anic culture.

Differences in Human Responses to Sorrow

Human responses to sorrow differ due to variations in psychological constitution and environmental conditions.

Key point: Differences in responses to sorrow arise from individuals’ psychological structures and environmental circumstances.

Just as the children of a single family may each respond differently to the death of their father, sorrow manifests itself in diverse forms among individuals. One may become irritable, another may lose self-control, while another may respond more moderately. These differences depend upon psychological structures, upbringing, and life circumstances.

Variation in responses to sorrow reflects the psychological complexities of human beings, which must be taken into account in Qur’anic analysis.

The Degrees of Awe (Khashyah) and Humility (Khushū‘)

Scholarly awe, which arises from knowledge, is lower than Lordly awe and divine humility, which originate from the perception of divine greatness and love for God.

Key point: Scholarly awe, though valuable, is inferior to Lordly awe and divine humility.

The Noble Qur’an states:

“Indeed, only those of His servants who possess knowledge fear God.” (Fāṭir: 28)

Scholarly awe, referred to in verse 28 of Sūrat Fāṭir, arises from awareness and knowledge. However, Lordly awe, which stems from perceiving the greatness of the Lord, and divine humility, which is accompanied by modesty and love, occupy higher ranks.

The degrees of awe and humility represent a hierarchy of psychological states, at the summit of which stands divine humility.

The Necessity of Producing Applied Knowledge

Religious knowledge must be produced in an applied and concrete manner in order to respond to global needs.

Key point: Religious knowledge must transcend generalities and be produced in an applied and practical form.

The production of applied knowledge requires precise analysis of Qur’anic concepts and their presentation in practical forms within fields such as religious psychology, ethics, and theology. This process transforms religious knowledge into a source capable of responding to human needs.

The production of applied knowledge is the mission of religious scholarship and can assist in addressing humanity’s spiritual and psychological needs.

A Critique of Remaining at the Level of Generalities

Excessive focus on linguistic and theoretical discussions has hindered the production of applied knowledge in religious fields.

Key point: Remaining confined to linguistic and theoretical discussions has distanced religious knowledge from its primary mission.

Concentration on morphology, syntax, or abstract generalities has prevented religious knowledge from producing applied and concrete content. For example, analysis of the concepts of Sūrat al-Fātiḥah should be conducted in such a way that it yields practical results capable of being presented to the world.

Religious knowledge must go beyond remaining at the level of generalities and turn towards the production of applied and concrete knowledge.

The Concept of Fear in the Phrase “Iyyāka Na‘budu”

The phrase “You alone we worship, and You alone we ask for help” in Sūrat al-Fātiḥah, like a radiant jewel at the heart of the Noble Qur’an, reveals the profound relationship between the servant and God along two axes: servitude and seeking assistance. Within this context, the concept of fear (khawf), as a psychological and spiritual state, plays a central role in understanding the quality of worship and faith. This work, adopting a mystical and psychological approach, explores the relationship between fear, worship, faith, and prayer. Like a breeze that sets the branches of the soul in motion, this interpretation illuminates the hidden layers of fear along the path of spiritual wayfaring.

The Definition of Fear and Its Opposition to Security in the Qur’anic Perspective

Fear, as apprehension, stands in opposition to security. When security is present, fear disappears; the absence of security gives rise to fear. This opposition resembles the two pans of a balance that measure the equilibrium of the human soul.

“He made them secure from fear.”

This verse from Sūrat Quraysh (verse 4) emphasises God’s role in granting security and removing fear.

Two Unknown Blessings: Health and Security

Health (physical and spiritual well-being) and security (environmental safety) are two unrecognised blessings whose absence gives rise to fear. Health is like a spring that nourishes a person’s inner life, and security is like a shelter that protects one from external storms.

Key point: Health and security are two fundamental blessings whose absence provokes fear and affects worship.

The Broad Dimensions of Security

Security extends beyond the absence of major threats such as plunder or tyranny; it also includes freedom from minor nuisances, such as the presence of insects (ants or cockroaches). This breadth resembles a network that encompasses all aspects of human life and guarantees tranquillity.

Fear and Worship within the Context of Faith

What is the relationship between fear, worship, and faith? Fear, as a psychological state, can either motivate worship (divine fear) or hinder it (non-divine fear). Faith is like a shield that repels non-divine fears and guides human beings towards psychological and spiritual tranquillity.

“Do not fear; indeed, you are among the secure.” (Qaṣaṣ: 31)

This verse points to the role of faith in removing non-divine fear.

Humility: The Reality of Worship

The reality of worship, particularly in prayer, lies in humility (khushū‘). Without humility, worship is like a hollow shell, devoid of spiritual essence, and non-divine fears remain rooted in the heart.

Key point: Humility is the essence of worship; without it, prayer loses its effectiveness and non-divine fears take root in the heart.

The Incompatibility of Worship with Reprehensible Traits

Worship is incompatible with traits such as lying, oppression, and non-divine fear. These traits are like poison that contaminates worship and neutralises its effect.

The Objects and Dimensions of Fear

The objects of fear range widely, from major threats such as tyranny to minor nuisances such as insects. This diversity resembles a spectrum encompassing all aspects of human life.

“It is only Satan who frightens his allies.”

This verse from Sūrat Āl ‘Imrān (verse 175) refers to Satan’s role in generating non-divine fear.

Fear in Human Relationships

Fear also manifests in human relationships, such as marital relations, and can disrupt family tranquillity.

“If a woman fears ill-conduct or aversion from her husband…” (Nisā’: 128)

This verse points to the complexities of fear within family relationships.

The Fear of Abel: An Example of Divine Fear

Abel, through divine fear, refrained from sin and became an example of faith-based courage.

“Indeed, I fear God, the Lord of the worlds.”

This verse from Sūrat al-Mā’idah (verse 28) demonstrates the exalted fear of Abel.

Courage in Contrast to Cowardice and Recklessness

Courage is founded upon knowledge and wisdom, whereas cowardice and recklessness are reprehensible. Courage is like a pillar that makes a person steadfast in defending the truth, while cowardice and recklessness are like winds that divert one from the proper path.

Key point: Courage is grounded in faith and wisdom and is distinct from cowardice and recklessness.

The Negation of Fear for the Prophets

The Noble Qur’an repeatedly reassures the prophets that they are free from fear.

“Do not fear; indeed, the messengers do not fear in My presence.”

This verse from Sūrat al-Naml (verse 10) points to the courage of the prophets under the shade of trust in God.

The Tranquillity of the Believers in Paradise and the Effectiveness of Worship

Believers, under the shade of faith, are free from fear and sorrow and attain eternal tranquillity in Paradise. The following verse from Sūrat al-A‘rāf (verse 49) describes the eternal peace of the believers:

“Enter Paradise; there shall be no fear upon you, nor shall you grieve.”