The document provides explanations of three fundamental Islamic principles: 1) Awe/dread (al-Khashya) which is a fear founded on knowledge of Allah's greatness and sovereignty, as evidenced by a Quranic verse. 2) Turning repentantly (al-Inaabah) which implies hastiness in pleasing Allah by avoiding disobedience, as differentiated from repentance and evidenced by another Quranic verse. 3) Appealing for assistance (al-Isti'anah) which is supported by a verse asking Allah alone for help, and a hadith to seek Allah's help when needed.

1. Musallah at-Taqwa
Saturday
October 24,
2009
Islamic College of Canberra
‫ﺑﺴﻢ ﺍﷲ ﺍﻟﺮﲪﻦ ﺍﻟﺮﺣﻴﻢ‬
Explanation of the Three Fundamental Principles
Class Notes – Term 4, Week 2
‫ﻭﺩِﻟﻴﻞ ﺍﹾﻟﺨﺸﻴﺔ ﻗﻮﹸﻟﺔ َﺗﻌﺎﹶﻟﻰ: ﴿ ﻓﻼ َﺗﺨﺸﻮﻫﻢ ﻭﺍﺧﺸﻮﻥ ﴾. ﻭﺩِﻟﻴﻞ ﺍﻹَﻧﺎَﺑﺔ ﻗﻮﹸﻟﻪ َﺗﻌﺎﹶﻟﻰ: ﴿ ﻭﹶﺃﹺﻧﻴﺒﻮﺍ ﹺﺇﹶﻟﻰ‬
ُ َ
َ ُ ْ ‫ََ ﹸ ِ ِ ﹶ‬
ِ َْ ْ َ ْ َُْ ْ ‫ﹶ‬
َ ‫َ َ ﹸ َ َْ ِ ﹶ ْ ﹸ‬
‫ﺭﱢ ﹲﻢ ﻭﹶﺃﺳﻠﻤﻮﺍ ﹶﻟﻪ ﴾. ﻭﺩِﻟﻴﻞ ﺍﻹﺳﺘﻌﺎَﻧﺔ ﻗﻮﹸﻟﻪ َﺗﻌﺎﹶﻟﻰ: ﴿ ﹺﺇﱠﺎﻙ َﻧﻌﺒﺪ ﻭﹺﺇﱠﺎﻙ َﻧﺴﺘﻌﲔ ﴾. ﻭﻓﻲ ﺍﹾﻟﺤﺪﻳﺚ‬
ِ ِ َ ِ َ ُ َ َ ْ َ ‫ﻳ َ ُْ ُ َ ﻳ‬
َ ُ ْ ‫َ ﺑﻜ ْ َ ْ ِ ُ ُ َ َ ﹸ ِ ْ ِ َ ِ ﹶ‬
."‫"ﹺﺇﺫﺍ ﺍﺳﺘﻌﻨﺖ ﻓﺎﺳﺘﻌﻦ ﹺﺑﺎﷲ‬
ِ ْ ِ َْ ‫ﹶ َْ َ ْ َ ﹶ‬
The evidence for awe/dread (al‐khashya) is the saying of Allah (swt): ‘So do not have awe of them, but
have awe of me’ [Al‐Maida; 5:3]. The evidence for turning repentantly (al‐inaabah) is the saying of Allah
(swt): ‘So turn, O you people, repentantly and obediently, and submit obediently to Him’ [Az‐Zumar;
39:45]. The evidence for appealing for aid and assistance (al‐isti’anah) is the saying of Allah (swt): ‘O
Allah, You alone we worship, and to You alone we appeal for aid’ [Al‐Fatiha; 1:5], and in the hadith
there occurs: “If you seek help, then seek the help of Allah” [At‐Tirmidhi].
Awe/Dread ‐
•
•
‫ﺍﹾﻟﺨﺸﻴَﺔ‬
َْ
‫ – ﺍﹾﻟﺨﺸﻴَﺔ‬Which is translated as awe or dread. This is another act of worship mentioned by the
َْ
Sheikh (ra) which carries the meaning of fear, but is more particular in its definition.
It is fear founded upon knowledge of the greatness of Allah, the One whom he fears, and the
Owner of the complete and perfect sovereignty. Allah (swt) says:
(#àσ¯≈yϑn=ãèø9$# ÍνÏŠ$t6Ïã ô⎯ÏΒ ©!$# ©y´øƒs† $yϑ¯ΡÎ)
... it is only those who have knowledge among his slaves that fear Allah ... [Faatir; 25:28]
•
•
•
•
The ulamaa’ referenced in this verse are the ones who know Allah (swt), His book, and the
Sunnah of His noble Messenger – these are the people who are most complete in their khashya to
Allah (swt).
Thus, the more a believer is knowledgeable of Allah (swt), the more complete their khashya, and
the less knowledgeable of Allah (swt) a believer is, the less complete their khashya is.
To differentiate between khawf and khashya, and to illustrate that khashya is more particular in
meaning, Sheikh Ibn Uthaymeen (ra) gives an example.
If you fear someone, but you do know whether he is able to catch you or not, then this is khawf
(fear). But when you fear someone and know that he is fully able to seize hold of you then that is
khashya (fear/dread).

2. •
•
•
Ibnul Qayyim (ra) gives a further example of the difference between khawf and khashya. He says:
When a man is faced with his object of fear, a man with khawf turns to fleeing and grabbing,
while a man with khashya seeks the support of knowledge. For example, when a lay person is
faced with an illness, he seeks to protect himself (i.e. someone who can assist in his cure), while a
skilled physician turns to investigating the illness and the cure.
Al‐Khawf then, is for the common believer, while al‐khashya is for the scholars with profound
knowledge. The extent of one’s fear of Allah (swt) is proportional to one’s knowledge, both
formal and experiential.
Al‐Khashya follows the same categorisation as Al‐Khawf: Natural, reverential and secret
supernatural.
Turning Repentantly ‐
•
•
•
•
•
‫ﺍﻹﻧَﺎﺑَﺔ‬
ِ
‫ – ﺍﻹﻧَﺎﺑَﺔ‬Which is translated as turning repentantly. It is to turn to Allah (swt), in obedience, and
ِ
avoiding disobedience to Him (swt). Its meaning is close to that of tawbah (repentance), except
that it is more subtle in meaning.
The difference between inaabah and tawbah, is that inaabah implies hastiness. Thus, the muneeb
(noun) is the one who is hasty in pleasing Allah (swt); hasty in returning to Allah (swt).
For example, if your tongue slipped and you committed ghayba (backbiting) and you were a
muneeb, you would feel upset in your heart as to what occurred, you would fear the
consequences of your action and you would turn immediately to Allah (swt) in repentance. That
initial hastiness in turning back to Allah (swt) is inaabah. Repentance may be the result of a
sincere act of inaabah.
Inaabah conveys the sense of dependence upon Allah (swt), and fleeing for refuge to Him (swt).
Inaabah is of two types: Inaabah in Ruboobiyya (Lordship) and in Uluhiyya (Worship).
o Inaabah in Ruboobiyya – This is a general type which covers both the believer and the
non‐believer. Allah (swt) says:
§ΝèO Ïμø‹s9Î) $·7ÏΖãΒ …çμ−/u‘ $tãyŠ @àÑ z⎯≈|¡ΣM}$# ¡§tΒ #sŒÎ)uρ
And when some hurt touches man, he cries to his Lord (Allah Alone), turning to Him in
repentance, [Az‐Zumar; 39:8]
•
o Inaabah in Uluhiyya – This is the one we are discussing, and it is the inaabah of Allah’s true
servants which is done out of love and worship for Him (swt).
The evidence which the Sheikh (ra) uses is taken from Surat Az‐Zumar. Allah (swt) says:
…çμs9 (#θßϑÎ=ó™r&uρ öΝä3În/u‘ 4’n<Î) (#þθç7ÏΡr&uρ
And turn in repentance and in obedience with true faith (Islamic Monotheism) to your Lord and submit to
him, (in Islam) ... [Az‐Zumar; 39:54]
•
Thus we are being ordered by Allah (swt) to return to Him, and it is in our fitrah to do so.

3. •
•
We are being ordered to accompany our inaabah with submission to Allah (swt). This carries the
meaning of Islam, in that when we turn to Allah (swt), we must also submit to His laws and
commandments. This is what differentiates the two types of inaabah i.e. the inaabah of the
disbeliever is not accompanied with submission, it is Ruboobiyya only.
Submission to Allah (swt) is of two types:
o Submission of the creation to what He (swt) has decreed and to which the creation has no
choice. This is general and covers everything in the heavens and earth. No one can depart
from this. Allah (swt) says:
∩∇⊂∪ šχθãèy_öムÏμø‹s9Î)uρ $δöŸ2uρ $YãöθsÛ Ä⇓ö‘F{$#uρ ÏN≡uθ≈yϑ¡¡9$# ’Îû ⎯tΒ zΝn=ó™r& ÿ…ã&s!uρ
... to Him submitted all creatures in the heavens and the earth, willingly or unwillingly, and to
Him they shall all be returned. [Aal‐Imran; 3:83]
o
Submission to the laws and prescriptions of Islam, and this is to submit in obedience. This
is particular to those who are obedient to Allah (swt), such as the Messengers and those
who follow in their footsteps. This is evidenced in the verse used by the Sheikh (ra).
‫ ﺍﻹﺳﺘﻌَﺎﻧَﺔ‬
ِْ ِ
Appealing for Assistance ‐
•
‫ – ﺍﻹﺳﺘﻌَﺎﻧَﺔ‬Which is translated as appealing for assistance.
ِْ ِ
•
Some people, either arrogantly or ignorantly, believe that they are not in need of the assistance
of their Lord. They mistakenly regard themselves as self‐sufficient from Allah (swt) and His
‫َﻮ‬
‫ﹸﻮ‬
assistance. They say that such‐and‐such thing came about with my ‫( ﺣ ْﻝ‬movement) and ‫ ﻗ ﱠﺓ‬
(power). In fact, he does not have any movement or power except that which Allah (swt) has
given Him. In recognition of this reality, the Prophet (saw) used to often repeat the following
phrase, such as when repeating after the Muadhin.
‫ﻻ ﺣﻮﻝ ﻭَﻻ ﹸﻮﺓ ﺇﹺﻻ ﺑﹺﺎﷲ‬
‫َ ْ ﹶ ﻗ ﱠﹶ‬
There is no movement nor power except by Allah’s will.
•
Al‐Isti’aanah is of five types. These are:
Firstly: Al‐Isti’aanah with Allah (swt); it is an appeal for aid with which the servant is
absolutely debased in front of his Lord. It means relegating the affairs to Him (swt), and
believing in His Sufficiency. This type is not for anyone besides Allah (swt), and the proof
is Allah’s saying:
∩∈∪ Ú⎥⎫ÏètGó¡nΣ y‚$−ƒÎ)uρ ߉ç7÷ètΡ x‚$−ƒÎ)
Oh Allah, You alone we worship, and you alone we appeal for aid. [Al‐Fatiha; 1:5]

4. That is, we seek your assistance in worshipping you and in all other things we are in need
of assistance of. The fact that it should only be directed to Allah (swt), is because the
word upon which the verb acts (‫ )ﺇﱠﺎﻙ‬is before the verb (‫ .)ﻧﺴﺘ ِﲔ‬When this occurs in the
َ ‫ﻳ‬
‫َ َْﻌ‬
Arabic language, it implies restriction and particularisation, i.e. only to Allah (swt). Thus
directing this to anyone other than Allah (swt) constitutes major shirk which expels a
person from Islam.
Secondly: Al‐Isti’aanah with the creation in something that they are capable of granting.
This is in accordance with the action in which help is being sought. If it is upon
righteousness, then it is permissible for the person to seek help for it and prescribed for
the other to help them in it. If it is something sinful, then it is forbidden to do it and to
provide assistance. As Allah (swt) says:
Èβ≡uρô‰ãèø9$#uρ ÉΟøOM}$# ’n?tã (#θçΡuρ$yès? Ÿωuρ ( 3“uθø)−G9$#uρ ÎhÉ9ø9$# ’n?tã (#θçΡuρ$yès?uρ
... and help one another in Al‐Birr and At‐Taqwa (virtue, righteousness and piety); but do not
help one another in sin and transgression ... [Al‐Maa’idah; 5:2]
If this action is upon a lawful action (mubaah), then it is permissible for the one seeking
the aid and the one giving help. The one giving aid will be rewarded with the reward of
ihsan (kind treatment). At that point it becomes a prescribed action, as Allah (swt) says:
∩⊇®∈∪ t⎦⎫ÏΖÅ¡ósßϑø9$# =Ïtä† ©!$# ¨βÎ) ¡ (#þθãΖÅ¡ômr&uρ
... and do good, truly, Allah loves Al‐Muhsinun (the good‐doers). [Al‐Baqarah; 2:195]
Thirdly: Al‐Isti’aanah with someone from the creation who is alive and present, but they
are incapable of assisting in this affair. This is futile and useless. For example that he
seeks the help of a weak person in order to carry something heavy.
Fourthly: Al‐Isti’aanah unrestrictedly with the dead, or with the living in an affair of the
unseen that they are incapable of directing affairs. This is shirk because it does not come
from someone, except that they have the belief that these people have hidden control in
the universe. This is the opposite of the first type.
Fifthly: Al‐Isti’aanah through actions and situations that are beloved to Allah (swt). This is
prescribed by the command of Allah (swt):
4 Íο4θn=¢Á9$#uρ Îö9¢Á9$$Î/ (#θãΖŠÏètFó™$#uρ
And seek help in patience and As‐Salât (the prayer) ... [Al‐Baqarah; 2:45]
Meaning, utilise patience and the obligatory prayers as a means of seeking the hereafter.
The prayer is the best means of assistance for firmly adhering to Allah’s orders:

5. Ìs3Ζßϑø9$#uρ Ï™!$t±ósxø9$# Ç∅tã 4‘sS÷Ζs? nο4θn=¢Á9$# χÎ) ( nο4θn=¢Á9$# ÉΟÏ%r&uρ
... and establish regular prayer, for prayer restrains from shameful and unjust deeds ...
[Al‐Ankabut; 29:45]
•
The hadith used as evidence by the Sheikh (ra) is where the Prophet (saw) was advising Ibn Abbas
(rah). This is hadith nineteen in Imam An‐Nawawi’s Forty Hadith. Seeking assistance from Allah
(swt) was one of the things advised by the Prophet (saw).
Review questions
1. Explain your understanding of the difference between khashya and khawf.
2. Explain your understanding of the difference between inaabah and tawbah.
3. What are the two types of inaabah? How do they relate to the verse in Surat Az‐Zumar used
by the Sheikh (ra) as evidence?
4. What are the two types of submission? List them and give a brief explanation of each one.
What have we taken previously which follows a similar categorisation?
5. In your own words, briefly summarise the four types of al‐isti’anah.