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2770 The serious issues involved are indicated by showing how terrible the consequences will be for those who disobey
Allah's Will. The terror will only be for those who rebel and disobey: the righteous will not suffer from it, but on the
contrary will be greeted by angels with joy (xxi. 103). (22.1)
22:35 - To those whose hearts when Allah is mentioned are filled with fear who show patient
perseverance over their afflictions keep up regular prayer and spend (in charity) out of what
we have bestowed upon them. 2812
2812 Some qualities of Allah's devotees are mentioned here, in ascending order: (1) Humility before Allah makes them
receptive, and prepares them to listen to Allah's Message; (2) fear of Allah, which is akin to love, touches their heart,
and penetrates through their inmost being; (3) they are not afraid of anything in mortal life; they take their trials
patiently, and they go on in a course of righteousness with constancy; (4) their prayer now is not a matter of form, but
a real communion with Allah, with a sense of confidence such as a faithful servant feels in the presence of a kind and
loving master; and (5) gratitude to Allah, as shown by practical acts of charity to all fellow-creatures. (22.35)
39:16 - They shall have layers of fire above them and layers (of fire) below them: with this doth
Allah warn off His servants: "O my servants! Then fear ye Me!" 42664267
4266 The consequences of Sin when Judgment comes are aptly figured by Layers upon Layers of Fire, which hem in the
sinners above and below. It is also suggested that the Layers, though of Fire, have something dark in them-the
scorching quality of Sin. (39.16)
4267 But Allah does not leave mankind without warning. Man has been granted a limited amount of free-will, and in order to
help him in its right use, all the consequences of his action are clearly explained to him. To those who will listen to
Reason are given arguments which can be apprehended by their own intelligence; to those who are swayed by
affections and emotion, an appeal is made in the name of the love of Allah; to those who understand nothing but fear,
the warning is conveyed by a portrayal of the dreadful consequences of wrong-doing. (39.16)
FEAR NOT:
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. 56
56 Note the transition from the plural "We" at the beginning of the verse to the singular "Me" later in the same verse God
speaks of Himself usually in the first person plural "We" it is the plural of respect and honour and is used in human
language in Royal proclamations and decrees. But where a special personal relationship is expressed the singular, "I"
or "Me" is used Cf. xxvi. 52, etc. (2.38)
2:112 - Nay whoever submits his whole self to Allah and is a doer of good he will get his reward
with his Lord; on such shall be no fear nor shall they grieve. 114115
114 The word translated "self" is Wajh, a comprehensive Arabic word. It means (1) literally "face" but it may imply (2)
countenance or favour, as in xcii. 20; (3) honour, glory, Presence as applied to God, as in ii. 115 and perhaps also in
lv. 27; (4) cause, sake ("for the sake of") as in lxxvi 8; (5) the first part, the beginning as in iii. 71; (6) nature, inner
being, essence, self, as in v. 111, xxviii 88, and perhaps also in lv. 27. Here I understand meaning 6; the face
expresses the personality or the whole inner self of man. (2.112)
115 This phrase comes in aptly in its own context many times. In this Sura it occurs in 11, 38, 62, 112, 262, 274, and 277.
It serves the same purpose as a refrain in a very well-arranged song, or a motif in Wagner's powerful music. (2.112)
2:262 - Those who spend their substance in the cause of Allah and follow not up their gifts with
reminders of their generosity or with injury for them their reward is with their Lord; on them
shall be no fear nor shall they grieve.
2:274 - Those who (in charity) spend of their goods by night and by day in secret and in public have
their reward with their Lord: on them shall be no fear nor shall they grieve. 323
323 We recapitulate the beauty of charity (i.e. unselfish giving of one's self or one's goods) before we come to its opposite,
i.e. the selfish grasping greed of usury against those in need or distress. Charity instead of impoverishing you will
enrich you; you will have more happiness and less fear. Contrast it with what follows, - the degredation of the
grasping usurer. (2.274)
2:277 - Those who believe and do deeds of righteousness and establish regular prayers and
regular charity will have their reward with their Lord: on them shall be no fear nor shall they
grieve. 327
327 The contrast between charity and unlawful grasping of wealth began at ii. 274, where this phrase occurs as a theme.
Here the theme finishes with the same phrase. The following four verses refer to further concessions on behalf of
debtors, as creditors are asked to (a) give up even claims arising out of the past on account of usury, and (b) give time
for payment of capital if necessary, or (c) to write off the debt altogether as an act of charity. (2.277)
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