It also shatters the person with a (divine) blow of might. (Manāzil, 11)
Allah the Exalted has said: "There has certainly been for you in the Messenger of Allah an excellent pattern for anyone whose hope is in Allah and the Last Day and [who] remembers Allah often." "There is certainly for you in them (in Abraham and those with him) an excellent example for anyone whose hope is in Allah and the Last Day." (al-Aḥzāb 33:21; al-Mumtaḥana 60:4, summarized) Rajāʾ (hope) is the weakest degree of the murīd (aspirant, disciple), for it is, from one aspect, opposition and, from another, objection. This occurs on the path of the (Sufi) community, within ruʿūnat (selfishness and boorishness). Yet, it has a benefit. For this reason, its name is mentioned in the Qur'an and Sunnah, and it has been included among the paths of the verifiers (muḥaqqiqūn). This benefit is that it extinguishes the heat of khawf (fear). Thus, a person does not fall into despair.
There are three degrees of rajāʾ: The first degree is the rajāʾ that leads the one who acts to mujāhada (spiritual struggle), causes him to find delight in serving (the Real), and awakens in him the nature of muṣāmaḥa (forbearance, tolerance) by abandoning enmity. The second degree is the rajāʾ that brings the people of ascetic discipline, by rejecting pleasures and adhering to the conditions of knowledge and fulfilling the rights of the boundaries of zeal, to a point where their spiritual aspiration (himma) is purified. The third degree is the rajāʾ of those whose hearts are pure; this is the rajāʾ for meeting the Real (God Most High), which makes life wearisome and leads to asceticism regarding creation. (Manāzil, 14)
Khawf and rajāʾ are like two wings with which the muqarrabūn (those brought near) soar to accepted spiritual stations, and like two mounts with which they traverse the steep paths of the Hereafter. Nearness to the Merciful and comfort in the gardens (of Paradise) can only be attained under their guidance. Hoping for Paradise is quite distant, its attainment is burdensome, and it is surrounded by things that are displeasing and by many difficulties for the organs of the body... (Iḥyāʾ, IV, 174)
Rajāʾ is among the maqām (spiritual stations) of the sālikūn (travelers) and the ḥāl (spiritual states) of the seekers. When a quality becomes established and fixed, it is called a maqām; if it is not fixed and established but passes quickly, it is called a ḥāl. Just as the yellowness beneath (the skin) is permanent, while the yellowness from shivering or illness is transient. The qualities of the qalb (the heart) are also divided in this way. That which is not permanent is called a ḥāl, for it disappears quickly... (Iḥyāʾ, IV, 174; Qudāma, 316)
This is a state applicable to every quality of the heart. Our aim here is to explain the reality of rajāʾ. Rajāʾ consists of ḥāl, knowledge, and action. Knowledge is a cause that brings about the ḥāl; the ḥāl necessitates action; and rajāʾ is the name for all three together.
Everything pleasant or unpleasant that you encounter is either present now, occurred in the past, or will occur or is expected in the future. If something that existed in the past comes to mind, this is called dhikr (remembrance of God) and tadhakkur (reminding oneself).
If something present now comes to mind, this is called wajd (spiritual ecstasy), dhawq (taste), or idrāk (perception). It is called wajd because it is a state you have found within your own nafs (the lower self).
If something that will occur in the future comes to mind and this state dominates the heart, it is called intizār and tawakkuʿ (expectation and hope).
If the expected thing is something that will cause pain and suffering in the heart, this is called khawf and ishfāq (anxious fear); if it is something desired, which the heart wishes for and feels pleasure and satisfaction at its remembrance, this state of satisfaction is called rajāʾ. In this ḥāl, rajāʾ is the heart's feeling of tranquility in awaiting something it desires.
However, there must be a reason for this desired expectation. If most of the causes for it have been fulfilled, then it is correct to call this rajāʾ (sound rajāʾ requires that the causes be fulfilled and everything necessary be done). But if the causes are incomplete, not regularly fulfilled, or defective, then to await the desired thing is more properly called delusion and foolishness than rajāʾ. If it is not known whether the causes for the desired thing exist or not, this expectation is more accurately called tamannī (wishful thinking), for it is an expectation without cause. (Iḥyāʾ, IV, 174-175)
Khawf is the heart's burning and sorrow at the thought of encountering something unpleasant in the future... (Iḥyāʾ, IV, 190; Qudāma, 322)
One who finds intimacy with Allah and binds his heart to Him, and spends his time constantly beholding the beauty of the Real, will not have time to think about the future, so for him there remains no such thing as khawf and rajāʾ. His state is superior to khawf and rajāʾ, for these (khawf and rajāʾ) are like restraints that prevent the nafs from falling into self-absorption. Vāsiṭī alluded to this by saying: "Khawf is a veil between the servant and Allah, and in the hearts upon which the Real manifests, there remains no khawf or rajāʾ." In summary, for the lover to be occupied with fear of separation while beholding the Beloved is a deficiency in the vision. The continuity of the vision is the highest of stations. (Iḥyāʾ, IV, 190-191)
Khawf is praiseworthy. Sometimes it is imagined that everything that is khawf is praiseworthy, and that the stronger and greater the khawf, the more praiseworthy it is. This view is incorrect... (Iḥyāʾ, IV, 192)
In reality, khawf is nothing but a divine whip that drives a person to knowledge and action in order to draw near to Allah. (Iḥyāʾ, IV, 192; Qudāma, 323)
For animals, it is best not to be without a whip. The same is true for children. But this does not mean that excessive beating is more commendable. Like everything, khawf has extremes (ifrāṭ), deficiency (tafrīṭ), and moderation. The commendable khawf is that which is moderate and balanced. (Iḥyāʾ, IV, 192)
Khawf arises from the expectation of encountering something unpleasant. The unpleasant thing is either inherently frightening, like fire, or it is not inherently disliked but is a means to some harm. The sins that cause a person to encounter unpleasant things in the Hereafter are of this kind. This is like the case of a sick person who refrains from eating things that would lead to death. Every khāʾif (fearful person) should consider which of these two kinds he fears. With this reflection, the expectation in the heart should be strengthened so that the fear of experiencing that unpleasant thing may burn in his heart. (Iḥyāʾ, IV, 194)
Know that there are many reports and opinions about whether khawf or rajāʾ is superior. Doubts arise as to which of them is superior. The question "Is khawf or rajāʾ superior?" is a faulty question, like asking "Is bread superior or water?" The answer is: For the hungry, bread; for the thirsty, water is superior. If one is both hungry and thirsty, the one that is more dominant determines which is superior. If hunger is more dominant, bread is superior; if thirst is more dominant, water is superior. If both are equal, then both are of equal value. This example shows that the superiority of anything is determined not by itself, but in relation to its purpose and the need present. (Iḥyāʾ, IV, 201)
Khawf and rajāʾ are two remedies. With them, hearts are treated. Their superiority depends on the illness present. If the heart is dominated by a sense of security from Allah's makr (deception, retribution) and self-delusion, then khawf is superior. If the heart is dominated by despair (yaʾs) and hopelessness of Allah's mercy, then rajāʾ is superior. Similarly, if the servant is dominated by maʿṣiyya (disobedience), then khawf is superior, and it is possible to claim that khawf is absolutely superior. (Iḥyāʾ, IV, 201-202)
For most people, khawf is superior to rajāʾ, because they are generally dominated by maʿṣiyya (disobedience, sin). For the muttaqī (one who is God-conscious) who abandons every kind of sin, open and hidden, small and great, it is more correct for khawf and rajāʾ to be equal. For this reason, it is said: "If the khawf and rajāʾ of the believer were weighed, they would be equal." (Iḥyāʾ, IV, 202)
Yaḥyā Muʿādh said: "Whoever worships Allah solely out of fear is submerged in the ocean of anxiety; whoever worships solely out of rajāʾ is lost in the desert of delusion. But whoever worships with both khawf and rajāʾ finds the direction to the goal of the adhkār (remembrances)." (Iḥyāʾ, IV, 204)
Without attaining the maqām of khawf and rajāʾ, it is not possible to have sabr (patient endurance). For the first of the spiritual stations of the religion is the strength of īmān (faith), which consists of firm belief in Allah, the Hereafter, Paradise, and Hell. This necessary certainty produces in a person the excitement of fear of Hell and love of Paradise. Khawf and rajāʾ prepare people for sabr. Paradise is surrounded by makārih (things that are disliked). Without the strength of rajāʾ regarding Paradise, one cannot endure them. Hell is surrounded by shahawāt (desires, excessive cravings). To resist these, the strength of khawf is absolutely necessary. (Iḥyāʾ, IV, 205)
Khawf is a fear that arises in the heart from bad opinion. Khashya is similar to this, but khashya requires a kind of reverence (for Allah) and self-abasement (for oneself).
The opposite of khawf is recklessness. But the counterpart of khawf can also be the feeling of security. The one who fears and the one who feels secure, the one who feels safe, are in a state of khawf and amn (fear and security).