ism

537
The narrator added: We took oath to the effect that we would not flee (from the battlefield if there was an encounter with the
Meccans), but we did not take oath to fight to death.
FEAR OF ALLAH:
See under “TAQWA”
FEAR OF ATTACK:
4:101 - When ye travel through the earth there is no blame on you if ye shorten your prayers for
fear the unbelievers may attack you: for the unbelievers are unto you open enemies. 617
617 Verse 101 gives permission to shorten four Rakat prayers when people are on a journey: verses 102-104 deal with
cases when they are in danger at war, in face of the enemy. The shortening of prayers in both cases is further
governed as to details by the practice of the Messenger and his Companions. As to journeys, two questions arise: (1)
what constitutes a journey for this purpose? (2) is the fear of an attack an essential condition for the shortening of the
prayers? As to (1), it is best to leave the matter to discretion, having regard to all the circumstances of the journey, as
in the case of the journeys which excuse a fast: see ii. 184, n. 190. The text leaves it to discretion. As to (2), the
practice of the Prophet shows that danger is not an essential condition; it is merely mentioned as a possible incident.
The Messenger usually shortened the prayers from four Rakats to two Rakats in Zuhr (midday prayer), 'Asr (afternoon
prayer) and Ishaa (night prayer): the other two are in any case short, Fajr (morning prayer) having two Rakats and
Magrib (evening prayer) having three. (4.101)
FEAR:
2:62 - Those who believe (in the Qur'an) and those who follow the Jewish (Scriptures) and the
Christians and the Sabians and who believe in Allah and the last day and work righteousness
shall have their reward with their Lord; on them shall be no fear nor shall they grieve. 7677
77 CF. ii. 38, where the same phrase occurs. And it recurs again and again afterwards. The point of the verse is that
Islam does not teach an exclusive doctrine, and is not meant exclusively for one people. The Jews claimed this for
themselves, and the Christians in their own origin were a sect of the Jews. Even the modern organized Christian
churches, though they have been, consciously or unconsciously, influenced by the Time-spirit, including the historical
fact of Islam, yet cling to the idea of Vicarious Atonement, which means that all who do not believe in it or who lived
previously to the death of Christ are at a disadvantage spiritually before the Throne of God. The attitude of Islam is
entirely different. Islam existed before the preaching of Muhammad on this earth: the Qur-an expressly calls Abraham
a Muslim (iii. 67). Its teaching (submission to God's will) has been and will be the teaching of Religion for all time and
for all peoples. (2.62)
2:66 - So We made it an example to their own time and to their posterity and a lesson to those who
fear Allah.
5:69 - Those who believe (in the Qur'an) those who follow the Jewish (Scriptures) and the Sabians
and the Christians any who believe in Allah and the Last Day and work righteousness on them
shall be no fear nor shall they grieve. 779
779 Here, as in Sura Al-Baqarah (ii. 62), the Qur-an underscores the importance of true and genuine faith, which is to be
judged by a sincere belief in Allah and man's accountability to Him backed by a righteous conduct rather than by mere
forms or labels. At both the places it repudiates the false claims of the People of the Book that they had a special
relationship with Allah for they were the children of Abraham; that they were a chosen people with special privileges,
and no matter what they did, their high status would remain unaffected. Here this false notion is refuted and the
People of the Book are being reminded that it is through sincere belief and righteous conduct rather than pretentious
claims that man can win his Lord's pleasure and achieve ultimate success. The verse does not purport to lay down an
exhaustive list of the articles of faith. Nor does it seek to spell out the essentials of a genuine belief in Allah, which has
no meaning unless it is accompanied by belief in His Prophets for it is through their agency alone that we know Allah's
Will and can abide by it in our practical lives. This is especially true of His final Prophet, Muhammad (peace be on
him) whose message isuniversal, and not confined to any particular group or section of humanity. Belief in the
Prophethood of Muhammad (peace be on him) is thus an integral part and a logical corollary of belief in Allah.
Moreover, it is also an essential test of genuineness of such belief. This becomes clear when the verse is read in
conjunction with other relevant verses of the Qur-an. See, for instance, iv. 170, v. 15, 19, vii. 157, 158, xxi. 107, xxv. I,
xxxiii, 40, lxi. 6. See also ii. 40, iii. 31-32, iv. 150-151. (5.69)
21:49 – See under “Taqwa”
22:1 - O mankind! fear your Lord! For the convulsion of the Hour (of Judgment) will be a thing
terrible! 2770
Go to UP
537