Thus, it may be said: If fear is an act of obedience, then He forbade it; and if it is a sin, then Moses sinned.

The response is that he was commanded to be reassured and remain steadfast. Fear arises without a person choosing it when there is nothing to assure him of safety. Once that assurance is present, fear subsides. Thus, His words to Moses:

“Do not fear; We will restore it to its former state.” [Surah Tā Hā: 21]

are a command accompanied by information that dispels fear. Likewise, His words:

“And Moses felt fear within himself. We said, ‘Do not fear; indeed, you will prevail.’” [Surah Tā Hā: 67, 68]

are a prohibition against fear accompanied by what dispels it.

• Likewise, the Prophet’s words—may Allah bless him and grant him peace—to his truthful companion, “Do not grieve; indeed, Allah is with us,” are a prohibition against grief accompanied by what dispels it * (1), namely, his words: “Indeed, Allah is with us.” When information that dispels grief and fear is received, they subside; otherwise, they overwhelm a person without his choosing them.

The same applies to the words of the man of Midian to Moses after Moses had related his story to him:

“Do not fear. You have escaped from the wrongdoing people.” [Surah al-Qasas: 25]

Likewise, in His words:

“Do not lose heart or grieve, for you will prevail if you are believers.” [Surah Āl ‘Imrān: 139]

He coupled the prohibition against this with what dispels it: His assurance that they would prevail if they were believers. Likewise, His words:

“And do not grieve over them, nor be distressed by what they plot.” [Surah al-Nahl: 127]

are accompanied by His words:

“Indeed, Allah is with those who fear Him and those who do good.” [Surah al-Nahl: 128]

Assuring them that Allah is with them dispels the distress caused by their enemy’s plotting. When Allah sent down the angels on the day of Badr, He said:

“Allah made it only as good news for you, and so that your hearts might be reassured by it. Victory comes only from Allah, the Almighty, the All-Wise.” [Surah Āl ‘Imrān: 126]

Thirdly, it may be said: As explained earlier, his prohibition against grief does not indicate that grief was actually present. Rather, he may forbid it to prevent it from arising when its cause is present. In that case, even if grief would be a sin were it to occur, this would not undermine our argument. A prohibition may serve to comfort, console, and strengthen resolve, even when what is prohibited is not a sin. Indeed, it may be something that occurs without the person addressed choosing it, and grief may fall into this category.

Thus, a man may be told not to be excessive in his love, even though love is not within his control. He may also be told not to faint, lose consciousness, or undergo spasms, even though these occur involuntarily. The prohibition is not because such a state is sinful when it occurs involuntarily and its cause was not forbidden.

If it is said, “Then he has been forbidden something he cannot refrain from,” the response is: What is meant is that he is commanded to cultivate the opposite state, which counteracts grief, and he is capable of acquiring it. A person may give himself over to the causes of grief, fear, and bodily collapse. But if he strives to acquire (2) what strengthens him, his heart and body become steady. And on