إِنَّ الَّذينَ يَخشَونَ رَبَّهُم بِالغَيبِ لَهُم مَغفِرَةٌ وَأَجرٌ كَبيرٌ

Indeed for those who fear their Lord unseen there will be forgiveness and a great reward.

EXEGESIS

Yakhshawna: the root term khashyah means a feeling of fear accompanied by reverence. It is usually used for a fear that is a result of knowledge.^{‎[1]Raghib, under kh-sh-y.} The use of the word rabb (Lord) also clarifies that their fear is not like fearing one’s enemy or an evil force; rather, it is a type of fear that applies to the one who grows and fosters the person (one’s rabb). Such a fear can be combined with reverence, love, and yearning. The previous verses established God’s blessedness. Thus, fearing a blessed being could be out of love: when someone is so beloved and blessed, the lover fears lest he may displease his beloved. The previous verses also established God’s unlimited power. Therefore, one should also fear His wrath and punishment. Hence, to fear God is not limited to fearing Him out of self-protection and with regard to His punishment, but it also includes fearing Him out of love and with inclination and affection toward Him.

Yakhshawna is a verb used in present tense. This, in Arabic, suggests the continuity of the action. Thus, the forgiveness and reward are for those who fear their Lord continually, not just once or temporarily.^{‎[2]Qaraati, 10/153.}

Ghayb means that which is hidden, particularly from the senses.^{‎[3]Raghib, under gh-y-b.} Thus, fearing God bil-ghayb means to fear Him without having seen Him, and based on a belief that is not a result of sensual perception. Alternatively, ghayb means that which is not present – either from the reach of the senses, from one’s knowledge, or from some place.^{‎[4]Tahqiq, under gh-y-b.} Thus, fearing God bil-ghayb could also mean to fear Him in private and secret. Of course, one should be fearful and wary of God at all times, both in private and public. If the verse only talks about the former, it is because the latter follows from that. It may also be that they do not disclose or show off their fear of God; rather, it is something between them and their Lord. In other words, they have made their fear and their religion sincere for God.^{‎[5]Tibyan, 10/63-64.} It may also be that bil-ghayb is to clarify or emphasise that khashyah is an inward quality – it is an act of the heart, not the outward limbs.^{‎[6]Tibyan, 10/64.} Nonetheless, the first meaning (unseen) seems most appropriate here, especially given the other usages of ghayb in the Quran.

Forgiveness and a great reward are mentioned in nakarah form (indefinite and unknown), which in this context shows their greatness and magnificence.

EXPOSITION

After describing the case of the wretched, this verse contrasts them with those who are felicitous. This verse balances the threat and discouragement of the previous set of verses by providing hope and encouragement.^{‎[7]Kashif, 7/378.} The verse specifically points at the quality of fearing God as it connects with the previous verses and the whole chapter, which revolves around the idea of warning and admonition.^{‎[8]Mizan, 19/354.} That is, God’s kingdom, His power over everything, His creation of death and life, and His testing of His servants – they all justify why one should fear Him.

Fearing God unseen serves as the condition and cause by which one would qualify for the forgiveness and great reward mentioned in the verse. Elsewhere in the Quran, the same results – forgiveness and a great reward – have been mentioned for those who have faith and do righteous deeds (35:7). Therefore, the fear of God mentioned in this verse includes both having faith and performing righteous deeds, because these two are the necessary and sufficient conditions for receiving God’s forgiveness and His great reward. Forgiveness pertains to those beliefs and actions that may involve some defect or error, while great reward pertains to their righteous deeds and pure beliefs.

Instead of talking about a great (kabīr) reward, some verses of the Holy Quran talk about a noble (karīm) reward for those who fear their Lord unseen (36:11), or a magnificent (ʿaẓīm) reward for those who have faith and do righteous deeds (5:9). Each of these traits refers to one aspect of their reward, such as the nobility and honour associated with it, its size, its abundance, and its permanence.

The inhabitants of hell ended up in the fire because of not paying heed to the warners and refusing to be awakened. Thus, those who are delivered are those who accept and take heed of the warning of the warners, and such people are only those who fear God: You can only warn someone who follows the reminder [that is, the Quran] and fears the All-Beneficent unseen; so give him the good news of forgiveness and a noble reward (36:11); So admonish, if admonition be useful: he who fears [God] will take admonition (87:9-10).

The warnings of the Prophet and the Quran are effective only for those who have the prerequisite of an inward fear and receptivity: This is the book, there is no doubt in it, a guidance to the God-wary, who believe in the unseen, and maintain the prayer, and spend out of what We have provided for them (2:2-3); And warn by its [that is, the Quran] means those who fear being mustered toward their Lord, besides whom they shall have neither any guardian nor any intercessor, so that they may be God-wary (6:51); You can only warn those who fear their Lord unseen [or in secret] and maintain the prayer (35:18). According to these verses, the fear of God leads into and is accompanied by righteous deeds such as maintaining the prayer and almsgiving. Indeed those who are apprehensive for the fear of their Lord, and who believe in the signs of their Lord, and who do not ascribe partners to their Lord; and who give whatever they give while their hearts tremble with awe that they are going to return to their Lord, it is they who are zealous in [performing] good works, and take the lead in them (23:57-61).

In many places in the Holy Quran the inhabitants of paradise and the inhabitants of hell have been contrasted with one another. These verses, when put together, would present the various traits, actions, and retributions of each group. Also, in this verse and many other verses, the reward has not been explained elaborately. This may imply that the reward is indescribable and unimaginable. No one knows what has been kept hidden for them of comfort, as a reward for what they used to do (32:17).

Fear is an act or quality of the heart. One needs a penitent heart in order to fear God unseen. Being self-restrained, God-wary, and dutiful in action are the means to acquire a penitent heart, and one who fears God in this world shall be in peace and have no fear in the hereafter: And paradise will be brought near for the God-wary, not distant [anymore]: ‘This is what you were promised. [It is] for every penitent and dutiful [servant] who fears the All-Beneficent in secret and comes with a penitent heart. Enter it in peace! This is the day of immortality.’ There they will have whatever they wish, and with Us there is yet more (50:31-35). Those who fear their Lord will be rewarded not only with paradise, peace, and good tidings, but they will be with their Lord and have His pleasure and satisfaction: Their reward, with their Lord, is the gardens of Eden, with streams running in them, to remain in them forever. Allah is pleased with them, and they are pleased with Him. That is for those who fear their Lord (98:8).

They fear God unseen or in private because they know that God is always present with them and watching over them (50:16, 57:4, 64:2). The watching or not watching of His creatures should not make any difference to a wakeful servant, for his Lord is always on the watch, to Him is the return, and retribution and reckoning are only in His hands: Indeed to Us is their return. Then, indeed, their reckoning lies with Us (88:25-26).^{‎[9]Kashif, 7/378.}

God has urged His servants to fear Him in many verses of the Quran. Not only that, but He has commanded them to fear Him only, and not to fear any other force, person, or thing (2:15, 5:3, 5:44, 9:13, 16:51-52). But alas, we fear everyone and everything except for God. This is while everything in the creation is fearful of God and is completely submissive and obedient to Him: To Allah prostrates whatever is in the heavens and whatever is on the earth, including animals and angels, and they are not arrogant. They fear their Lord above them, and do what they are commanded (16:49-50). The Quran reprimands some of its audience for their hard-heartedness and compares their hearts with some rocks that fall or cleave asunder for the fear of God: Then your hearts hardened after that; so they are like stones, or even harder. For indeed there are some stones from which streams gush forth, and indeed there are some of them that split, and water issues from them, and indeed there are some of them that fall for the fear of Allah. And Allah is not oblivious of what you do (2:74); Had We sent down this Quran upon a mountain, you would have surely seen it humbled [and] cleaved asunder out of fear of Allah. We draw such comparisons for mankind, so that they may reflect (59:21). The endings of both verses suggest ways to overcome this hard-heartedness: pay attention to the fact that Allah is not oblivious of what you do, and reflect upon the verses and parables of the Quran. In other words, the fear of God is a consequence of having knowledge of God: Only those of Allah’s servants having knowledge fear Him (35:28). It is thus inferred that those who fear God out of emotion or illusion but without knowledge do not have the fear that is intended in the Quran.

To fear God unseen is in line with the purpose of creation: that He may test you [to see] which of you is best in conduct (verse 2). That is why the wisdom behind certain laws and the end of certain affairs are concealed from the people – so that they may be tested for their belief in the unseen: Allah will not leave the faithful in your present state, until He has separated the bad ones from the good. Allah will not acquaint you with the unseen (3:179). The practical consequence of fearing God unseen is to be obedient to His commands even when there are great benefits at stake and the means of transgression are so readily available: O you who have faith! Allah will surely test you with some of the game within the reach of your hands and spears, so that Allah may know those who fear Him in secret (5:94). Participating in jihād and supporting the Prophet are other examples of the practical consequences of fearing God: We sent down iron, in which there is great might and uses for mankind, and so that Allah may know those who support Him and His apostles in unseen (57:25).

The verse mentions forgiveness before great reward because avoiding a loss or evil is more important and urgent than attracting a gain.^{‎[10]Alusi, 15/15.} Or it may allude to the fact that one cannot obtain God’s reward in the hereafter unless he has been purged from his sins and shortcomings. That is, the sins and shortcomings of a soul create limitations on its capacity as a recipient of God’s mercy. Another reason for this order of expression may be that the previous discussion was about God’s punishment and the fear of God, to which forgiveness is more applicable and pertinent.

INSIGHTS FROM HADITH

1. The Prophet narrated from God, exalted and bounteous is He, that He said: ‘By My might and majesty, I shall not combine between two fears for My servant, nor shall I combine between two securities for him. If he feels secure against Me in the world, I shall frighten him on the Day of Judgement. And if he fears Me in the world, I shall give him security on the Day of Judgement.’^{‎[11]Khisal, 1/79.}

Note: The same message can be inferred from verses 50:33-34.

2. Imam Ali (a) said: ‘Any pleasure other than paradise is insignificant.’^{‎[12]Kafi, 8/24; Nahj, saying 394.}

Note: The verse describes the reward of those who fear their Lord unseen as great. This may be an allusion to the fact mentioned in this tradition – that the rewards and pleasures of this world are all but little and insignificant.^{‎[13]Safi, 5/202.} Thus, a person of insight should not be absorbed or fascinated by the apparent and material well-being of the disbelievers: So let not their wealth and children impress you: Allah only desires to punish them with these in the life of this world, and that their souls may depart while they are faithless (9:55); ‘Do not be deceived by what the people of illusion indulge in, for it is only an extended shade, and soon it shall fade.’^{‎[14]Nahj, sermon 89.}

3. Imam Ali (a) urged the people: ‘Beware of God against what He has cautioned you of Himself. Fear Him such a fear that would not need any excuse. Act without any show or intention of being heard, for indeed if one acts for anyone other than God, God will leave him to the person for whom he has acted.’^{‎[15]Kafi, 5/57, h. 6; Nahj, sermon 23.}

Note: There is close connection between fearing God and abstaining from showing off. One who fears God unseen would not act with the intention that others may see or hear about his act.

4. In another supplication, Imam al-Sajjād (a) describes God as follows: ‘Thou art too blessed to be described by anything but beneficence, and too generous to be feared from for anything but justice! There is no dread that Thou wilt be unjust toward him who disobeys Thee, nor any fear of Thy neglecting to reward him who pleases Thee.’^{‎[16]Sahifah, supplication 37.}
5. Imam al-Sajjād’s (a) supplication for the day of Sunday starts with: ‘In the name of God, from whom I hope for nothing but bounty, and from whom I fear nothing but justice!’

Note: These two narrations clarify that the fear of God that is so emphasised, recommended, and admired in the Islamic tradition is not the same as one’s fear of a vicious beast or an unjust dictator. Rather, one is to fear God’s justice, which in turn means fearing one’s own sins and shortcomings. God is nothing but goodness, mercy, and diffusion. It is only the servants that deprive themselves of His all-encompassing mercy and fail to qualify for receiving it. The narrations that instruct one to fear God as he fears a wild beast^{‎[17]Kafi, 8/138; al-Ḥurr al-ʿĀmilī, al-Jawāhir al-Saniyyah, p. 94.} do not contradict this sense, for the analogy does not concern the type and nature of fear, but the extent of fear and the degree of alertness that one should have.

6. Imam al-Bāqir (a) narrated from Prophet Solomon (a) that he said: ‘We have been given what the people have been given and what they have not been given. We have been taught what the people have been taught and what they have not been taught. Given all that, we have not found anything more superior than fearing God in private and public, moderation in expenditure during wealth and poverty, speaking the truth in content and discontent, and showing humility to God in all conditions.’^{‎[18]Khisal, 1/241, h. 91.}
7. In the whispered supplication of the lovers, Imam al-Sajjād (a) prays to God: ‘O God, place us among those whose habit is rejoicing in Thee and yearning for Thee, whose time is spent in sighing and moaning! Their foreheads are bowed down before Thy mightiness, their eyes wakeful in Thy service, their tears flowing in dread of Thee, their hearts fixed upon Thy love, their cores shaken with awe of Thee.’^{‎[19]Bihar, 91/148.}

REVIEW OF TAFSĪR LITERATURE

What does it mean to fear God? One interpretation is to fear His punishment. Then, since He is just, it means to fear one’s own sins and to abstain from them.^{‎[20]Tibyan, 10/63; Alusi, 15/15.} This complies with referring to God as Lord in this verse, for an element of lordship is penalty and punishment. Another interpretation is to fear His status and grandeur. This sense has been mentioned in several places in the Quran: For him who fears the station of [or the standing before] his Lord will be two gardens (55:46); But as for him who fears the station of [or the standing before] his Lord and forbids the soul from [following] desire, his refuge will indeed be paradise (79:40-41). This complies more with the definition and root meaning of khashyah mentioned in the Exegesis. It is possible to combine between both meanings, for fearing God could have different forms and aspects. His magnificence is one of His manifestations, and so are His punishments, and therefore, fearing God could include all such aspects and manifestations.

It has been narrated from Hasan al-Baṣrī that unseen (bil-ghayb) means the hereafter. In other words, they fear their Lord through their fear of the hereafter.^{‎[21]Tibyan, 10/64.} There are other verses in the Quran that refer to the hereafter as unseen or as an object of fear (19:61, 79:45). One should note, however, that the fear of God and the fear of the hereafter have been mentioned together elsewhere in the Quran, suggesting that the two are different from one another (21:49, 13:21). This verse does not specify any particular instance of the unseen (al-ghayb); thus it remains unconditioned (muṭlaq) and can include all instances and examples of al-ghayb.

INSIGHTS FROM OTHER TRADITIONS

The fear of God and its significance have been mentioned in several places in the Old Testament, such as:

1. Only fear the LORD, and serve him in truth with all your heart: for consider how great things he hath done for you.^{‎[22]1 Samuel 12:24.}
2. What man is he that feareth the LORD? him shall he teach in the way that he shall choose. His soul shall dwell at ease; and his seed shall inherit the earth. The secret of the LORD is with them that fear him; and he will shew them his covenant.^{‎[23]Psalms 25:12-14.}
3. Surely his salvation is nigh them that fear him.^{‎[24]Psalms 85:9.}
4.  …so great is his mercy toward them that fear him. Like as a father pitieth his children, so the LORD pitieth them that fear him. To such as keep his covenant, and to those that remember his commandments to do them.^{‎[25]Psalms 103:11, 13, 18.}
5. Blessed is the man that feareth the LORD.^{‎[26]Psalms 112:1.}
6. He will bless them that fear the LORD, both small and great.^{‎[27]Psalms 115:13.}

The practical implications and results of fearing God are described in the following lines:

7. Come, ye children, hearken unto me: I will teach you the fear of the LORD. What man is he that desireth life, and loveth many days, that he may see good? Keep thy tongue from evil, and thy lips from speaking guile. Depart from evil, and do good; seek peace, and pursue it.^{‎[28]Psalms 34:11-14.}

Some of the justifications and arguments for why one should fear God – especially in private and secret – are to be found in the following passages:

8. For the LORD is great, and greatly to be praised: he is to be feared above all gods. For all the gods of the nations are idols: but the LORD made the heavens. Honour and majesty are before him: strength and beauty are in his sanctuary. Give unto the LORD, O ye kindreds of the people, give unto the LORD glory and strength. Give unto the LORD the glory due unto his name: bring an offering, and come into his courts. O worship the LORD in the beauty of holiness: fear before him, all the earth.^{‎[29]Psalms 96:4-9.}
9. Am I a God at hand, saith the LORD, and not a God afar off? Can any hide himself in secret places that I shall not see him? saith the LORD. Do not I fill heaven and earth? saith the LORD.^{‎[30]Jeremiah 23:23-24.}

[1] Raghib, under kh-sh-y.
[2] Qaraati, 10/153.
[3] Raghib, under gh-y-b.
[4] Tahqiq, under gh-y-b.
[5] Tibyan, 10/63-64.
[6] Tibyan, 10/64.
[7] Kashif, 7/378.
[8] Mizan, 19/354.
[9] Kashif, 7/378.
[10] Alusi, 15/15.
[11] Khisal, 1/79.
[12] Kafi, 8/24; Nahj, saying 394.
[13] Safi, 5/202.
[14] Nahj, sermon 89.
[15] Kafi, 5/57, h. 6; Nahj, sermon 23.
[16] Sahifah, supplication 37.
[17] Kafi, 8/138; al-Ḥurr al-ʿĀmilī, al-Jawāhir al-Saniyyah, p. 94.
[18] Khisal, 1/241, h. 91.
[19] Bihar, 91/148.
[20] Tibyan, 10/63; Alusi, 15/15.
[21] Tibyan, 10/64.
[22] 1 Samuel 12:24.
[23] Psalms 25:12-14.
[24] Psalms 85:9.
[25] Psalms 103:11, 13, 18.
[26] Psalms 112:1.
[27] Psalms 115:13.
[28] Psalms 34:11-14.
[29] Psalms 96:4-9.
[30] Jeremiah 23:23-24.