34 - The reformer says:

 "In religions, in social systems, shortly, in all the divine and social rules, there is one common thing; fear. Islam can be put in such a manner as to accomplish the social advantages and prohibit the social evils. If the scholars of fiqh had had this point of view, the most beautiful laws would have been Islam today. But ending up all the affairs by the tortures in Hell and the blessings in Paradise, the scholars of fiqh deprived Islam of a social order. Instead of observing and understanding the greatness of Allah and the delicacies in nature and thus loving Allah, Muslims fear His Hell and fear that He may make them fall into the hands of the cruel. The children fear their fathers and women their husbands. This fear in Muslims fastens the arrangement of the social life with a chain of fire. The society of those who have come together with a heartfelt happiness being attached to one another through reason, intelligence and mutual love is certainly better, more sincere and more lasting than a made-up, false and temporary society bound by the power of fear. Men should love their Allah, their Prophet, their religion, their government, themselves, their families and nation not out of fear, but because they are Allah, the Prophet, the religion, the government, the families and the nation."

 The reformer sees the fear of Allahu ta'ala and fear of government and of parents from one single point of view and attempts to make religious, political and social reforms with a scratch of the pen. Islam, too, rejects the societies based on dictatorship and cruelty. The hadiths, "The most beautiful of alms is the true word uttered in the presence of the cruel men of administration," and, "If my umma fall into such a state as to abstain from saying to the cruel 'the cruel,' Allahu ta'ala does not help them," indicate this. Then, it is an obvious injustice to impute the social diseases caused by cruel governments to Islam. Islamic religion has always rejected the fear arising from false and temporary forces of the cruel. The reformer mixes the various reasons of fear with one another. The reason for the fear of Allahu ta'ala is quite unlike these false and temporary forces, nor does the chain fastened to it ever break. As the force increases it unites with right. It is for this reason that the result of combats and revolutions furnishes a right for only the winning side. If there is a mediator country stronger than the two warring countries, that can limit the right of the winner. It is seen that force can be limited and deprived from right, too, even if it is more. Allahu ta'ala's power, above which there is no power and which is the source of all powers, is also the source of right and truth. It is for this reason that it is as sublime and spiritual to fear and shiver from Allahu ta'ala's power as it is to love Him.

 In this world, it is regarded a humiliation to fear the great, though loving and respecting them is not considered as a cause for shaking one's honor and esteem. Whereas, those who are exalted in Islam deem it the greatest honor to humiliate themselves before Allahu ta'ala. This very difference is the subtle point which make fear valuable. As the man becomes mature and spiritual, he will still be interested in material needs and material dangers since he cannot escape being material. Therefore, the attachment through fear is the strongest and most valuable. The reformer says that this is not strong, for he sees that the person who attaches himself to Allahu ta'ala through fear changes whenever he finds an opportunity. Whereas, not even for a moment can man find an opportunity against Allahu ta'ala, who sees and knows all his secret and public behavior and who is never mistaken. The hadith, "What a good human being Suhaib ar-Rumi is. He wouldn't commit any sin even if he didn't fear Allahu ta'ala," provides for unity and indicates that fear is a strong means. Reformers suppose that the fear of Allahu ta'ala and love for Allahu ta'ala are different, and they like the latter and are against the former just because they are foreign to the religious knowledge and documents of Islamic religion.

 Men are advised to fear Allahu ta'ala in the ayats, "Those who have much knowledge fear Allahu ta'ala much" (surat al-Fatir, 28); "There are two heavens for the person who fears the greatness of his Allahu ta'ala" (surat ar-Rahman, 46); "They alone are the believers whose hearts feel fear when Allahu ta'ala is mentioned," (surat al-Anfal, 2; surat al-Hajj,