This person is unique in every era; there is never more than one. When this individual dies, another takes his place. In the time of the Messenger of God (peace be upon him), Zubayr ibn al-ʿAwwām was the ḥawārī. Because he greatly aided the religion with the sword, he held this station. The ḥawārī is the one who combines proof with the sword in assisting the religion. Such a person is granted knowledge, expression (ibāra), and proof, as well as, according to the soundness of the divinely sanctioned religion, the sword, courage, and resistance against those who establish proof against the religion... (Futūḥāt, II, 10; Nabhānī, I, 40)
The miracles (muʿjiza) given to the Prophet are also of this kind. After the Messenger of God (peace be upon him), a proof (muʿjiza) advanced to demonstrate his truthfulness cannot be put forth. Only his ḥawārī can claim this. The ḥawārī is the inheritor of the miracle. He only advances the miracle to demonstrate the truthfulness of his Prophet. In this sense, the miracle remains with him, for the aspect of the miracle related to the ḥawārī is also related to the Prophet. Just as the Prophet attributed it to himself, so too is the miracle attributed to the Prophet. Such things are not called karāma (a saintly wonder). For the definition and scope of the Prophet's miracle are not present in him. Such a thing can never be the karāma of a walī (friend of God). (Futūḥāt, II, 11)
khawf-rajāʾ ('sign of fear of Allah; sign of good opinion of Allah; sign of true hope; confession; fears of the servants; deluded one; one who hopes; intimidation; intimidation by reflection')
Rajāʾ (hope) is to expect the acceptance of one's deed and to hope for abundant reward. This rajāʾ excites you, and you withdraw inwardly, hoping for the acceptance and reward of your deed. At the same time, you fear that your deed may be rejected or that a calamity may occur to corrupt your deed. (Ādāb, 80)
Those who hope (rājūn) are of three kinds: One person has performed a good deed, is truthful and sincere (ikhlas) in his action, hopes for reward from his deed, desires the acceptance of his good deed, and expects recompense from Allah. Mercy will be shown to him there.
Another person has committed a sin and has repented (tawba) to Allah. He too hopes for the acceptance of his repentance and the forgiveness of his error, and thus hopes for reward. This person will be forgiven, and mercy will be shown to him without punishment. The hope (rajāʾ) of these two people is true (sincere) hope.
The third group are those who persistently commit sins, follow the desires of their nafs (the lower self) even if unwillingly, do not wish to meet Allah with their sins, and desire forgiveness without repenting. Moreover, they have not repented nor ceased committing the same offenses. Nevertheless, they have hope (rajāʾ). Such a person is deluded (mughtarr), and his hope (rajāʾ) is...