Refuting the notion of those who say, “We are not worshipping You for fear of Your Hellfire or for hope of Your Paradise”

Praise
be to Allah.

This confusion that appears in your
question results from the well-known but mistaken notion that “we do not
worship Allah for fear of His Hellfire or out of hope for His Paradise;
rather we worship Him out of love for Him.” Some of them say it
differently, suggesting that if anyone worships Allah out of fear of His
Hellfire, this is the worship of a slave, and if anyone worships Him out
of hope for His Paradise, this is the worship of a trader, and they claim
that the true worshipper is the one who worships Him out of love for Him,
may He be exalted!

However it is worded, or whatever form it
appears in that conveys that meaning, and no matter who says it, it is
mistaken and is contrary to the noble teachings of Islam. This is indicated
by the following: 

1.

There is no contradiction between love,
fear and hope, such that you could want to worship your Lord, may He be
exalted, out of love for Him only, because the one who fears Him, may He be
exalted, and puts his hope in Him is not devoid of love for Allah; indeed,
he may have greater love for him than many of those who claim to love Him. 

2.

According to Ahl as-Sunnah, correct
Islamic worship must be based on love and veneration; love generates hope
and veneration generates fear. 

Shaykh Muhammad ibn Saalih al-‘Uthaymeen
(may Allah have mercy on him) said: 

Worship is based on two great principles,
namely love and veneration, the outcome of both of which is that:
“they
used to hasten on to do good deeds, and they used to call on Us with hope
and fear” [al-Anbiya’ 21:90].
From love comes hope and from veneration comes fear. 

Hence acts of worship involve both
instructions and prohibitions. Instructions are based on hope and seeking to
reach the One who issued these instructions, and prohibitions are based on
veneration and fear of the Almighty. 

If you love Allah, may He be glorified and
exalted, you hope for that which is with Him and you long to reach Him, and
you seek the path that leads to Him and you obey Him in the most perfect
manner. If you venerate Him, you fear Him and every time you think of
committing a sin, you call to mind the greatness of the Creator, may He be
glorified and exalted, and you refrain. “And
indeed she did desire him and he would have inclined to her desire, had he
not seen the evidence of his Lord. Thus it was, that We might turn away from
him evil and illegal sexual intercourse”
[Yoosuf 12:24]. 

This is one of Allah’s blessings to you,
that if you think of a sin, you find Allah before you, so you fear Him and
dread His punishment, therefore you keep away from that sin, because you
worship Allah with hope and fear. 

Majmoo‘ Fataawa ash-Shaykh al-‘Uthaymeen
(8/17, 18) 

3.

The worship of the Prophets, scholars and
pious people is based on fear and hope, and it is not devoid of love of
Allah. Whoever wants to worship Allah, may He be exalted, in only one of
these ways is an innovator and the matter may go as far as kufr
(disbelief). 

Allah, may He be exalted, says –
describing those who are called upon, such as the angels, Prophets and the
righteous – (interpretation of the meaning):

“Those
whom they call upon (like ‘Eesa (Jesus) son of Maryam (Mary), Uzair (Ezra),
angel, etc.) desire (for themselves) means of access to their Lord (Allah),
as to which of them should be the nearest and they (‘Eesa (Jesus), Uzair
(Ezra), angels, etc.) hope for His Mercy and fear His Torment”

[al-Isra’ 17:57]. 

And Allah, may He be blessed and exalted,
says – describing the Prophets – (interpretation of the meaning):

“Verily,
they used to hasten on to do good deeds, and they used to call on Us with
hope and fear, and used to humble themselves before Us”

[al-Anbiya’ 21:90]. 

Ibn Jareer at-Tabari (may Allah have mercy
on him) said: 

What is meant by the word “hope” is that
they used to worship Him, seeking that which they hoped for of His mercy and
grace. And “fear” means dread of His punishment and penalty, if they failed
to worship Him and committed sin. 

Something similar to what we have said
concerning this matter was said by the commentators. 

Tafseer at-Tabari
(18/521) 

Al-Haafiz Ibn Katheer (may Allah have
mercy on him) said: 

The words (interpretation of the meaning)
“Verily,
they used to hasten on to do good deeds”
[al-Anbiya’ 21:90] mean:
they used to hasten to do that which would bring them closer to Allah, and
to do acts of obedience to Him.

“and
they used to call on Us with hope and fear”
– ath-Thawri said: “hope” i.e., for that which is with Us, and “fear” i.e.,
of Our punishment.

“and
used to humble themselves before Us”
– ‘Ali ibn Abi Talhah said, narrating from Ibn ‘Abbaas: That is, affirming
what Allah revealed. Mujaahid said: (It means) truly believing.
Abu’l-‘Aaliyah said: Abu Sinaan said: Humbling oneself refers to fear that
is constantly in the heart and never leaves it. It was also narrated from
Mujaahid that “[they]
used to humble themselves”
means that they were people of humility. Al-Hasan, Qataadah and ad-Dahhaak
said: “[they]
used to humble themselves”
means that they humbled themselves before Allah, may He be glorified and
exalted. All of these views are close in meaning. 

Tafseer Ibn Katheer
(5/370) 

Shaykh al-Islam Ibn Taymiyah (may Allah
have mercy on him) said: 

Some of the early generations said: The
one who worships Allah on the basis of love alone is a heretic; the one who
worships Him on the basis of fear alone is a Haroori (i.e., a Khaariji); the
one who worships Him on the basis of hope alone is a Murji’; but the one who
worships Him on the basis of love, fear and hope is a believer who affirms
His Oneness. 

Majmoo‘ al-Fataawa
(15/21) 

4.

They believe that Paradise is trees,
rivers and al-hoor al-‘iyn, and they fail to realise that the greatest thing
in Paradise that one may strive to attain is seeing Allah, may He be
exalted, and experiencing that joy. The Fire is not just scorching wind and
scalding water, and Zaqqoom (a horrible tree in Hell that bears bitter
fruit); rather it is the wrath and punishment of Allah, and being deprived
of seeing Him, may He be glorified and exalted. 

Shaykh al-Islam Ibn Taymiyah (may Allah
have mercy on him) said: 

Thus things become clear and the confusion
in the notion of those who say “I do not worship You out of longing for Your
Paradise or out of fear of Your Hellfire; I only worship You out of longing
to see You” is dispelled. 

The one who says this, and his ilk, think
that Paradise does not mean anything other than food, drink, clothing,
marriage, and other created things that may be enjoyed. Hence one of the
shaykhs made a mistake when he heard the words of Allah (interpretation of
the meaning), “Among
you are some that desire this world and some that desire the Hereafter”
[Aal ‘Imraan 3:152], and
said:  Where is the one who seeks Allah? Another one said, concerning the
words of Allah, may He be exalted (interpretation of the meaning),
“Verily,
Allah has purchased of the believers their lives and their properties, for
the price that theirs shall be Paradise”
[at-Tawbah 9:111]: If
lives and properties are in return for Paradise, then what about gazing upon
Him?! 

All of that is because they think that
Paradise does not include gazing upon Him. But in fact, Paradise is the
place that encompasses all kinds of joy and delight, and the most sublime
joy therein is gazing upon the Countenance of Allah. This is one of the joys
that they will attain in Paradise, as the texts confirm. Similarly the
people of Hell will be veiled from seeing their Lord, and will enter the
Fire. Moreover, if the one who said these things knew what he was talking
about, then in that case his statement may be interpreted as meaning: Even
if You did not create fire or did not create Paradise, it would still be a
must that You should be worshipped, and that people should strive to draw
close to You and aspire to look at You. What he means by Paradise in this
case is what people may have of enjoyment. 

Majmoo‘ al-Fataawa
(10/62, 63) 

Ibn al-Qayyim (may Allah have mercy on
him) said: 

In fact it may be said that Paradise is
not merely a name for trees, fruits, food, drink, al-hoor al-‘iyn, rivers
and palaces. Most people are mistaken concerning that which is called
Paradise. Rather Paradise is the name for an abode of absolute and perfect
delight, and one of the greatest joys of Paradise is that of gazing upon the
Countenance of Allah and hearing His words, and the delight of being close
to him and attaining His pleasure. There is no comparison between what it
contains of delightful food, drink, clothing and images and this sublime
joy. The least of His good pleasure is greater than Paradise and all that it
contains of such things, as Allah, may He be exalted, says (interpretation
of the meaning): “But
the greatest bliss is the Good Pleasure of Allah”
[at-Tawbah 9:72]. 

The saheeh hadith mentions seeing Allah:
“By Allah, Allah will never give them anything that will be dearer to them
than gazing upon His Countenance.” According to another hadith: “When Allah,
may He be glorified, manifests Himself to them and they see His Countenance
with their own eyes, they will forget all the bliss that they have been
enjoying; they will be distracted from it and will not pay any attention to
it.” 

Undoubtedly this is how it is; rather it
is greater than anyone could estimate or imagine, especially when the lovers
there attain the companionship of their Beloved, for “A man will be with the
one whom he loves.” And there is no exception from this ruling; rather it is
confirmed. What bliss, what pleasure, what joy and what triumph could even
come close to the joy, pleasure and delight of that companionship ? Is there
any bliss greater than the joy of being with the Beloved, for no one could
give you any joy that is more sublime, more perfect or more beautiful than
that? 

This – by Allah – is the knowledge that
lovers are prepared to strive hard to attain; it is the banner around which
all those who have knowledge of Allah rally; it is the essence of Paradise
and the true life thereof, and by means of that one will be able to enjoy
Paradise, for on it Paradise is based. 

How can it be said that “Allah should not
be worshipped in hope of His Paradise and out of fear of His Hellfire” ?

 Similarly, with regard to the Fire – we
seek refuge with Allah from it – for those who enter it the pain of being
veiled from Allah, and of being disgraced by Him, and feeling His anger and
wrath, and being far away from Him, will be greater than the pain they
suffer because of the flames burning their bodies and souls. In fact the
flames of this fire start in their hearts, and this is what causes the
flames to torment them physically. 

The aim of the Prophets, Messengers,
siddeeqs, martyrs and righteous people is Paradise, and their flight is from
the Fire. Allah is the One Whose help we seek and in Him we put our trust.
There is no power and no strength except with Allah, and Allah is sufficient
for us and the best disposer of affairs. 

Madaarij as-Saalikeen
(2/80, 81) 

5.

The implication of that view is to think
lightly of the creation of Paradise and Hell, at the time when Allah has
created them both and prepared each one of them for those who deserve it. He
has made Paradise as an incentive for the worshippers to worship Him, and He
has made Hell in order to scare people away from committing sin and
disbelieving in Him.

6.

The Prophet (blessings and peace of Allah
be upon him) asked Allah for Paradise and sought refuge with Him from Hell,
and he taught his Companions (may Allah be pleased with them) to do
likewise. Thus the scholars and worshippers inherited these teachings from
them, and they did not see that as undermining or detracting from their love
for their Lord, may He be exalted, or regard it as indicative of some
shortcoming in the quality of their worship. 

It was narrated that Anas said: Most of
the supplication of the Prophet (blessings and peace of Allah be upon him)
was: “Allahumma Rabbana
aatina fi’l-dunya hasanah wa fi’l-aakhirah hasanah wa qina ‘adhaab al-naar
(O Allah our Lord, give us that which is good in this world and that which
is good in the Hereafter, and protect us from the torment of the Fire).”
Narrated by al-Bukhaari (6026) 

It was narrated that Abu Hurayrah said:
The Messenger of Allah (blessings and peace of Allah be upon him) said to a
man: “What do you say during your prayer?” He said: I recite the Tashahhud
then I ask Allah for Paradise and seek refuge with Him from Hell, but by
Allah I do not understand your mumbling or the mumbling of Mu‘aadh. He said:
“It is concerning them [Paradise and Hell] that we are mumbling.

Narrated by Abu Dawood (792) and Ibn
Maajah (3847); classed as saheeh by al-Albaani in Saheeh Ibn Maajah. 

It was narrated that
al-Bara’ ibn ‘Aazib said: The Messenger of
Allah (blessings and peace of Allah be upon him) said to me: “When you go to
bed, do wudoo’ as for prayer, then lie down on your right side, then say: ‘Allaahumma
aslamtu wajhi ilayka wa fawwadtu amri ilayka wa alja‘tu zahri ilayka
raghbatan wa rahbatan ilayka, la malja’a wa laa manjaa minka illa ilayka.
Allaahumma aamantu bi kitaabika alladhi anzalta wa nabiyyika alladhi arsalta
(O Allah, I have turned my face towards You and entrusted my
affairs to You and relied completely upon You, out of hope and fear of You.
There is no refuge or safe haven from You except with You. I believe in Your
Book which You have revealed, and in Your Prophet whom You have sent).’ Then
if you die, you will have died in a state of fitrah, so make these your last
words.”

Narrated by al-Bukhaari (5952) and Muslim
(2710). 

Taqiy ad-Deen as-Subki (may Allah have
mercy on him) said: 

Those who strive (in worship) are of
different types. There are some who worship Him for what He is, and because
He is deserving of that, for He alone deserves that, even if He did not
create Paradise or Hell. This is the meaning of the view of those who say,
“We do not worship You for fear of Your Hellfire or out of hope for Your
Paradise.” In other words: rather We worship You because You are deserving
of that. Yet despite that, the one who says that still asks Allah for
Paradise and seeks refuge with Him from Hell. And there are some ignorant
people who think the opposite of that. They are ignorant, for the one who
does not ask Allah for Paradise and for salvation from Hell is going against
the Sunnah, because part of the Sunnah of the Prophet (blessings and peace
of Allah be upon him) is to do that. When that person told the Prophet
(blessings and peace of Allah be upon him) that he was asking Allah for
Paradise and seeking refuge with Him from the Fire, and he said: I do not
understand your mumbling or the mumbling of Mu‘aadh, the Prophet (blessings
and peace of Allah be upon him) said: “It is concerning them [Paradise and
Hell] that we are mumbling.” 

Here we see the leader of the first and
the last saying these words, so whoever believes in something other than
that is ignorant and is deceived. 

Four things are essential to the etiquette
of Ahl as-Sunnah: following the example of the Messenger of Allah (blessings
and peace of Allah be upon him); expressing one’s need for Allah, may He be
exalted; seeking the help of Allah; and being steadfast in following that
path until death. 

This was stated by Sahl ibn ‘Abdullah at-Tastari,
and it is true. 

Fataawa as-Subki
(2/560) 

Shaykh al-Islam Ibn Taymiyah (may Allah
have mercy on him) said: 

Everything that Allah has prepared for His
close friends is part of Paradise, and gazing upon Him is part of the bliss
of Paradise. Therefore the best of creation used to ask Allah for Paradise
and seek refuge with Him from Hell. When he asked one of his companions what
he said in his prayer, he said: I ask Allah for Paradise and I seek refuge
with Allah from Hell, but I
do not understand your mumbling or the mumbling of Mu‘aadh. He said: “It is
concerning them [Paradise and Hell] that we are mumbling. 

Majmoo‘ al-Fataawa
(10/241) 

7.

If anyone wants to worship Allah, may He
be exalted, on the basis of love only, without fear or hope, then his
religious commitment is in danger and he is the worst of innovators; indeed
the matter may go so far as putting him beyond the pale of Islam. Some of
the leading heretics say: We worship Allah out of love for Him, even if our
ultimate fate is eternity in Hell. Some of them believe that love alone will
earn the pleasure of Allah. In this belief he resembles the Jews and
Christians, of whom Allah, may He be exalted, says (interpretation of the
meaning):

“And (both) the Jews and the Christians
say: ‘We are the children of Allah and His loved ones.’ Say: ‘Why then does
He punish you for your sins?’ Nay, you are but human beings, of those He has
created, He forgives whom He wills and He punishes whom He wills. And to
Allah belongs the dominion of the heavens and the earth and all that is
between them, and to Him is the return (of all)”

[al-Maa’idah 5:18]. 

Taqiy ad-Deen as-Subki (may Allah have
mercy on him) said: 

With regard to the one who bases his
relationship with Allah on love only, and worships Allah on the basis of
love only, he has gone to extremes in his ignorance and has started to
believe that he has a high status that has raised him from the level of
servitude and its insignificance, which is humiliating and brings one low,
but he has been raised (or so he believes) to the highest level of love, as
if he feels that he himself is safe and has a covenant with his Lord to make
him among those brought near to Allah, let alone those on the Right Hand
(who are safe from the punishment of Allah). Nay; rather he will be reduced
to the lowest of the low. 

What one must do is observe proper
etiquette with Allah, show humility before Him, feel very insignificant and
small before Him, fear the punishment of Allah, not feel secure against the
plan of Allah, hope for Allah’s grace, seek His help to discipline oneself,
and then say, after striving hard in worship: “We have not worshipped You as
You deserve.” He should admit his shortcomings, pray for forgiveness
following the prayers, acknowledging his shortcomings in worship; he should
pray for forgiveness in the last hours of the night, before dawn,
acknowledging his shortcomings even after having stayed up all night in
prayer, so how about the one who does not get up and pray at night? 

Fataawa as-Subki
(2/560) 

Al-Qurtubi (may Allah have mercy on him)
said: 

“and
invoke Him with fear and hope”
[al-A‘raaf 7:56]. This
is a command to the individual to be on the alert, in a state of fear and
hoping for the mercy of Allah, may He be glorified and exalted, so that hope
and fear will become like the two wings of a bird that carry him steadfastly
on the path of righteousness; if he is left with only one, then he will be
doomed. Allah, may He be exalted, says (interpretation of the meaning):

“Declare
(O Muhammad (blessings and peace of Allah be upon him)) unto My slaves, that
truly, I am the Oft-Forgiving, the Most-Merciful.

And that My Torment is indeed the most
painful torment”

[al-Hijr 15:49-50]. 

Tafseer al-Qurtubi
(7/227) 

You can see that you have to follow the
same path in your worship as the Prophets and the righteous did before you.
So do what Allah has commanded you to do of worshipping Him in the manner
that He loves, seeking thereby to draw close to Him, hoping for the reward
that He has prepared for the worshippers, and fearing His wrath and
punishment if you fall short in acts of obedience or fail to do them.
Whoever claims to love his Lord, may He be exalted, let him show Him his
obedience to His Prophet (blessings and peace of Allah be upon him), as
Allah, may He be exalted, says (interpretation of the meaning):

“Say
(O Muhammad (blessings and peace of Allah be upon him) to mankind): ‘If you
(really) love Allah then follow me (i.e. accept Islamic Monotheism, follow
the Quran and the Sunnah), Allah will love you and forgive you of your sins.
And Allah is Oft-Forgiving, Most Merciful’”

[Aal ‘Imraan 3:31]. 

And Allah knows best.