Imam as-Sadiq...

Imam as-Sadiq, upon whom be peace, says: “The one who knows that God sees and hears his speech and that He is aware of all his deeds, both good and bad, is restrained by this knowledge and the faith on which it rests from all kinds of sin. Such a person will fear his Lord and refuse to follow the inclinations of desire.” ( Tafsir al-Burhan, p.

1071.This type of fear is quite different from those noxious fears which arise from weakness and humiliation and, far from impelling man to do anything useful, bar his path to progress and happiness. The fear that results from concern for the ultimate outcome of one's actions is like a warning to man not to pollute himself with sin but instead to embark on the path of duty and responsibility which guarantees true happiness and success.

Fear of the unpleasant consequences of an harmful act transforms man into a disciplined being, one marked by caution, prudence and foresight. Such a person will perform all his tasks, great or small, with the utmost care and trustworthiness.

He will reflect at all times on the greatness and magnificence of the Creator, and, suspended between hope and fear, as religion dictates, he both hopes for God's infinite favor and is heedful of the consequences of his acts, being sure not to fall into the trap of desire or arrogance. Imam as-Sadiq, upon whom be peace, said: “Fear and anxiety are like watchmen set over man's heart while hope is an intercessor on behalf of the self and its needs.

Those who know God hope for His favor while they fear Him. Hope and fear are like the two wings of faith, and it is only those believers who possess both can fly toward the station of God's pleasure. “With the eye of intellect they look upon God's exhortations and threats. The fear of God directs their attention to God's justice, which is identical with His essence, and prevents them from polluting themselves with sin. Hope in God summons them to receive His favor and generosity.

In short, hope keeps the heart alive, while fear suppresses satanic inclination.” ( Muhajjat al-Bayda, Vol. VII, p.

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