Among the most foundational truths that Islam instills in the consciousness of the believing soul is the awareness that Allah (SWT) is always present, fully observant of every external deed and internal intention, and absolutely knowledgeable of even the most fleeting thoughts that pass silently through our hearts. This profound reality, embedded throughout The Quran and Sunnah, is not intended to generate chronic psychological tension or fear-driven religiosity, but rather to anchor the believer in a state of mindful awareness, accountability, and spiritual refinement. However, in the lived experience of many modern Muslims, especially among those who strive sincerely to align their lives with divine guidance, this awareness can sometimes morph into a weighty emotional burden, where the constant thought of being watched by Allah (SWT) no longer serves as a source of strength or clarity, but becomes a cause of inner unrest or even compulsive religious behavior.
This complexity demands a careful and spiritually informed inquiry: At what point does the fear of being seen by Allah (SWT) constitute a spiritually enriching and theologically sound manifestation of taqwa, and when might it transition into a form of unhealthy religious anxiety that burdens rather than uplifts the soul?
To address this question thoroughly, we will delve into The Quranic vision of taqwa, explore how Prophet Muhammad (SAW) cultivated emotional balance in his spiritual life, reflect on classical scholarly insights regarding fear and hope, and finally consider psychological perspectives that can help contemporary Muslims navigate this emotionally charged aspect of their faith with both clarity and compassion.
The linguistic and spiritual meaning of taqwa
The Arabic term taqwa occupies a critical position in the vocabulary of The Quran and the Sunnah, and while it is commonly translated as “fear of Allah (SWT)” or “God-consciousness,” its linguistic and theological richness encompasses much more than mere apprehension or dread. Linguistically, taqwa is derived from the triliteral root و-ق-ي which conveys the meaning of protection, shielding, or safeguarding, particularly in the sense of guarding oneself from harm. In the religious and spiritual framework of Islam, taqwa refers to the act of protecting oneself from divine displeasure by remaining obedient to Allah’s (SWT) commands and steering away from His prohibitions, all while maintaining a state of constant, reverent awareness of His presence.
This consciousness is not passive, but active and dynamic because it shapes how one thinks, behaves, speaks, and responds to the world. Imam ibn Rajab al-Hanbali, known for his profound insights into the inner dimensions of worship, defines taqwa as follows, “Taqwa is to act in obedience to Allah, upon a light from Allah, hoping for the reward of Allah, and to abandon disobedience to Allah, upon a light from Allah, fearing the punishment of Allah.”
This eloquent articulation reveals that taqwa is not a feeling in isolation but a way of being that integrates divine knowledge, righteous action, sincere hope, and protective fear, all of which must be illuminated by revelation (nur min Allah). The Quran then commands, “O believers! Be mindful of Allah in the way He deserves, and do not die except in a state of full submission to Him.” (The Clear Quran®, 3:102)
The Prophet (SAW) himself has powerfully reinforced this by consistently demonstrating that fearing Allah (SWT) is not a matter of emotional panic or spiritual paralysis, but rather a conscious, informed, and purposeful orientation of the heart. When the Messenger of Allah (SWT) was asked about righteousness, he replied, “Righteousness is good character, and sin is that which wavers in your heart and you dislike that people should come to know of it.” (Sahih Muslim)
This hadith indicates that true God-consciousness operates through inner moral awareness, cultivated by faith and knowledge, rather than through external fear alone.
Moreover, the Prophet (SAW) clarified the nature of authentic fear of Allah (SWT) when he said, “I am the most knowledgeable of you about Allah, and the most fearful of Him.” (Sahih Bukhari)
Here, the Prophet (SAW) explicitly links fear of Allah (SWT) to knowledge and understanding, demonstrating that the most complete form of taqwa emerges not from anxiety or emotional excess, but from a deep recognition of Allah’s (SWT) greatness, mercy, and right to be obeyed. This Prophetic framework makes clear that fearing Allah (SWT) as He should be feared is an intentional, disciplined, and spiritually balanced state, one that shapes obedience, sincerity, and remembrance, rather than producing confusion, despair, or impulsive religiosity.
When muraqabah inspires worship and when it becomes burdensome
One of the highest stations of taqwa is muraqabah, a term that denotes a vigilant awareness that Allah (SWT) is watching, knowing, and recording every action, word, and intention. This is beautifully encapsulated in the famous hadith of Jibraeel (AS) where the Prophet (SAW) defined ihsan as, “That you worship Allah as though you see Him, and if you do not see Him, then indeed He sees you.” (Sahih Bukhari)
This hadith is not meant to induce panic, but rather to instill deep sincerity and present-moment consciousness in the believer. The fear that stems from muraqabah is therefore of a noble type, and that is a catalyst for righteousness, not a source of despair or dysfunction. However, the line between muraqabah and religious anxiety can become blurred, especially when the fear of being seen by Allah (SWT) becomes exaggerated, obsessive, or detached from hope and understanding. When a believer constantly fears that every act may lead to divine punishment, despite sincere repentance and reform, this may no longer be healthy taqwa, but rather a manifestation of what modern psychology might term scrupulosity, a religiously framed anxiety disorder.
How to balance between fear and hope
Islamic theology never intended for fear to dominate the spiritual heart to the point of suffocation. The Quranic approach is one of balance between khawf and raja. In fact, Allah (SWT) describes the true believers as, “They abandon their beds, invoking their Lord with hope and fear, and donate from what We have provided for them.” (The Clear Quran®, 32:16)
Fear alone can paralyze, while hope alone can delude. The scholars liken fear and hope to two wings of a bird. The believer cannot fly toward Allah (SWT) without both. Ibn al-Qayyim describes the ideal believer as one whose love for Allah (SWT) is the head, and fear and hope are the two wings. If any of these are missing, the spiritual flight is compromised. Furthermore, Allah (SWT) repeatedly introduces Himself in The Quran with both names of majesty and mercy, Al-Aziz and Ar-Rahim.
A believer must internalize both attributes, lest the image of Allah (SWT) becomes skewed. Fear without mercy creates a vision of a distant, punitive God, while mercy without accountability leads to complacency.
Loving and fearing Allah (SWT) as shown by the Prophet (SAW)
The life of the Prophet Muhammad (SAW) illustrates this balance with remarkable enlightenment for us all. He was most God-conscious of all people, yet he was not known for instilling fear in the hearts of others through harshness or guilt. He was described by his companions as always smiling, kind, and emotionally nurturing. Yet, he would also cry in prayer, trembling in the night, begging for forgiveness despite being the one whose past and future sins were forgiven. In a well-known hadith, he supplicated, “O Allah, I seek refuge in You from a heart that does not fear, and from a soul that is not satisfied…” (Sunan al-Tirmidhi)
This shows that fear is not the enemy, but it must be directed by knowledge, not by neurosis. As Allah (SWT) says, “[…] just as people, living beings, and cattle are of various colors as well. Of all of Allah’s servants, only the knowledgeable of His might are truly in awe of Him. Allah is indeed Almighty, All-Forgiving.” (The Clear Quran®, 35:28)
The fear stemming from ignorance leads to extremism, rigidity, and despair. The fear grounded in knowledge leads to humility, consistency, and transformation.
When taqwa becomes emotionally unhealthy
In recent years, Muslim psychologists and scholars alike have observed a growing trend, particularly among youth and converts, of what can be called religious anxiety, and this is a state where the fear of sin, divine punishment, or making a mistake in worship becomes overwhelming and obsessive. This is not true taqwa, or exposure to excessively punitive preaching styles. This religious anxiety may manifest in:
- Repeated doubts about one’s intention.
- Compulsive repetition of wudhu or prayer.
- Persistent fear that one’s repentance has not been accepted.
- Excessive worry about inadvertently falling into kufr or shirk.
Ironically, this kind of anxiety may distract a person from Allah (SWT) more than it draws them near, as the focus shifts from Allah’s (SWT) mercy to one’s own internal fears. The Prophet (SAW) cautioned against excessive strictness in religion saying, “Beware of exaggeration in religion, for those before you were destroyed due to exaggeration.” (Sunan an-Nasa’i)
Similarly, he has advised moderation when he said, “This religion is easy, and no one makes it hard upon himself except that it overcomes him…” (Sahih Bukhari)
This does not mean that we take sins lightly, but rather that our spirituality should be sustainable, rooted in both love and reverence, not guilt and fear alone.
Healing through knowledge, mercy, and sincere worship
The scholars of the heart, such as Imam al-Ghazali, often emphasized muraqabah and muhasabah as essential spiritual disciplines, but always with a deep sense of rahmah and tawbah. One of the most effective remedies for religious anxiety is authentic knowledge. As the early scholars said, “The one who knows Allah most, fears Him most,” but this fear is not a suffocating terror, it is a reverent awe that inspires devotion. Additionally, deepening one’s understanding of Allah’s (SWT) names, especially Ar-Rahman, Al-Ghaffar, Al-Haleem, can heal an imbalance of fear.
Remember that Allah (SWT) says, “Say, O Prophet, that Allah says, ‘O My servants who have exceeded the limits against their souls! Do not lose hope in Allah’s mercy, for Allah certainly forgives all sins. He is indeed the All-Forgiving, Most Merciful.” (The Clear Quran®, 39:53)
This verse is not merely comfort, it is a command against despair. To live in constant dread of being seen by Allah (SWT), without internalizing His mercy, is to have misunderstood Him. The Prophet (SAW) said, “Allah’s mercy prevails over His wrath.” (Sahih Bukhari)
To fear being seen by Allah (SWT) is not inherently a problem. In fact, it can be the very root of spiritual excellence, as long as that fear is accompanied by knowledge, hope, love, and a proper understanding of Allah’s (SWT) attributes. The danger arises when the believer sees Allah (SWT) only as a judge and not as a Merciful Lord; when His gaze is seen as a surveillance camera, not as a loving presence.
Taqwa is not about being terrified of Allah (SWT), but about being mindful of Him, aware of His greatness, His mercy, and our constant need for Him. Healthy fear leads to dua, repentance, and reform. Unhealthy anxiety leads to self-doubt, despair, and spiritual burnout. Let every believer remember the words of the Prophet (SAW), “Glad tidings to the one who restrains his tongue, whose house is sufficient for him, and who weeps over his sins.” (Musnad Ahmad)
Such tears are not from panic or paranoia, but from humility, love, and awareness that Allah (SWT) sees not only our sins but also our struggles to return to Him.
Dua
اللَّهُمَّ اقْسِمْ لَنَا مِنْ خَشْيَتِكَ مَا تَحُولُ بِهِ بَيْنَنَا وَبَيْنَ مَعَاصِيكَ، وَمِنْ طَاعَتِكَ مَا تُبَلِّغُنَا بِهِ جَنَّتَكَ، وَمِنَ الْيَقِينِ مَا تُهَوِّنُ بِهِ عَلَيْنَا مَصَائِبَ الدُّنْيَا
“O Allah, apportion for us from Your fear that which will come between us and acts of disobedience to You; from obedience to You that which will lead us to Your Paradise; and from certainty that which will make the trials of this world easy for us.” (Sunan al-Tirmidhi)
