The Concept of Taqwa

Hadith 18: The Concept of Taqwa

By Imam An-Nawawi

In the name of Allāh, the Most Gracious, the Most Merciful;

All the praise and Thanks is due to Allāh, the Lord of al-'ālameen. I testify that there is none worthy of worship except Allāh, and that Muhammad, Sallallāhu `alayhi wasallam, is His Messenger

Abu Dzarr Al-Ghifari (Jundub bin Junadah) and Abu Abdul Rahman (Mu`adz bin Jabal), (radiyallahu anhum), reported that the Messenger of Allah, (Sallallahu`alayhi wasallam), said: “Fear Allah wherever you may be; follows up an evil deed with a good one which will wipe (the former) out, and behave good-naturedly towards people.”[Recorded by At-Tirmidzi: good (hasan)]

Background

Taqwa is one of the most signigicant and comprehensive Islamic concepts. The term is derived from Arabic root word,  "waqayya" which means“to protect.” Taqwa therefore means to protect one own self from the severe punishment of Allah by following His guidance.

Some translate Taqwa as “To fear Allah”. However, fearing Allah is only one aspect of this comprehensive concept. Ali Ibn Abi Talib, (radiyallahu anhu), defines it as: “Fearing Allah, is the adhering to His commandments, being content with what He grants one with, and getting ready for the Day of Judgement.”

Mohammad Asad (rahimahullāh) translates it as “To be Conscious of Allah.” It might be better according to some Muslim linguist to use the transliteration of this Qur’anic term and keep it as it is.

The term has been mentioned many times both in Qur’an and Sunnah. Allah the Almighty says: "O believers! Have Taqwa of Allah as is His right to have Taqwa. And die not except while you are Muslims" [Surah Al-Imran, 3: 102]

By realization of Taqwa,  a Muslim is granted many bounties and blessings which he or she may gain. Among them are: the Love of Allah, a criterion by which to judge and distinguish between right and wrong, a way out of difficulties, matters will be made easier for him or her, sins will be remitted, guidance, help to acquire beneficial knowledge, prosperity and success.

Lessons

According to the view of Ibn Rajab (rahimahullāh) as well as other scholars that Taqwa means to fulfill obligations and avoid prohibitions and doubtful matters. It is the advice of Allah to all humankind, and it is the advice of all prophets, (alayhimus-salam), to their people. Prophet Mohammad, (Sallallahu`alayhi wasallam), used to advise and continuously remind his Companions about Taqwa in all his talks and on different occasions.

Those who define Taqwa as “Fearing Allah” look at the concept as a motive, because according to early scholars the minimum level of fearing Allah is what motivates a Muslim to fulfill obligations and keeps him or her away from prohibitions.

Taqwa Does Not Imply Perfection.

Taqwa does not imply perfection as those who have Taqwa are subject to commit sins. However, if they do so, they repent right away and follow up the bad deed they have done with a good deed to wipe the bad one out as mentioned in this hadith. This clarifies the debatable issue between some scholars: whether or not avoiding minor sins is considered an aspect of Taqwa.

Good Deeds Remove Evil Deeds

Allah the Almighty and all Merciful have left the door of forgiveness opened to many means by which the punishment for a sin might be removed. To do good deeds right after bad ones to wipe them out is one mean. This is mentioned in Surah Hud, 11: 114: "Verily, the good deeds remove the evil deeds."

There are other ways and means by which sins are forgiven as stated in the Qur’an and Sunnah such as:

·        Istighfar (seeking forgiveness by supplication)

·        Tawbah (repentance)

·        Du'a’ of Muslims for one another

·        The intercession by the Prophet, (Sallallahu 'alayhi wasallam)

·         The intercession of pious Muslims

·        Performing the daily five solah regularly and on time

·        Afflictions

·        The torment in the grave

·         The horrible scenes and events of the Last Day

·        The mere Mercy and Forgiveness from Allah Almighty

If we do a good deed, Allah will reward us by guiding us to do another good deed. Hence, doing a good deed will lead to doing another good deed. Doing a bad deed without regretting it or without istighfar or wiping it out by doing a good deed will most likely lead to doing another bad deed, whether of the same type or of a different type. By doing a bad deed with that attitude makes the person subject to repeat it again and again and doing other bad deeds becomes possible until the heart of that person is “sealed” and the person turns into a transgressor.

It is an obligation that every Muslim should treat others, deal with them, and interact with them in a good manner.

As the Prophet, (Sallallahu 'alayhi wasallam), says in the following hadiths: “Piety and Righteousness is being of good character.”[Recorded by Imam Muslim]; “The believer with the most complete Iman (faith) is the one with the best behavior.” [Recorded by Imam Ahmad and Abu Dawud]; “There is nothing heavier in the scales than good character.”[Recorded by Imam Ahmad and Abu Dawud]

The Prophet, (sallallahu 'alayhi wasallam) also made Iman (faith) and good character as the main basic criterion whether or not to accept a man for marriage.

Ibn Rajab (rahimahullāh) says in his commentary: “Having good character is a characteristic of Taqwa. Taqwa cannot be complete without it. It was mentioned here by itself due to the need for explicitly explaining that point. Many people think that Taqwa implies fulfilling the rights of Allah without fulfilling the rights of humans. Therefore, the Prophet, (Sallallahu`alayhi wasallam), explicitly stated that he or she must deal with people in a kind manner.”

Taqwa encompasses the fear of Allah Almighty which means the submission to Allah; adhering to Allah’s commandments, to perform good deeds avoiding the munkar, to judge and distinguish between right and wrong; remembering Allah, being grateful with Allah blessings; and to attach to the Akhirah which is permanent rather than the temporary worldly matters; good conduct, character and behave good-naturedly towards others and; to be conscious of Allah in all aspects of life.

The Excellence of Taqwa

There are several benefits derived from being Taqwa such as:

·   The Qur’an is in itself guidance for those who are God-conscious: “This is the Scripture whereof there is no doubt, guidance unto those who ward off (evil)” [Al-Baqarah, 2:2]. This is why many people do not really benefit from reading scriptures of holy books, because their hearts are not really receptive to them.

·    Taqwa helps people to have proper vision, knowledge, and wisdom:  “O ye who believe! If ye fear Allah, He will grant you a criterion (to judge between right and wrong), remove from you (all) evil (that may afflict) you, and forgive you: for Allah is the Lord of grace unbounded”[Al-Anfal, 8:29]. Another verse that relates taqwa to knowledge and vision says: “Observe your duty to Allah. Allah is teaching you. And Allah is knower of all things”[Al-Baqarah, 2:282].

·   Taqwa is also a cause for receiving the blessings of Allah and finding a way out of problems and tribulations occurred: “And whoever is careful of (his duty to) Allah, He will make easy for him his affair” [At-Talaq, 65:4].

·  Taqwa as a perquisite for the forgiveness of sins:  “And whoso keepeth his duty to Allah, He will remit from him his evil deeds and magnify reward for him” [At-Talaq, 65:5].

·   Taqwa is also a precondition for receiving Allah’s mercy: “That (mercy) I shall ordain for those who do right, and practice regular charity, and those who believe in Our signs’ [Al-A`raf 7:156].

·   Ultimate victory is Taqwa:  “Lo! The sequel is for those who ward off (evil)” [Hud 11:49].

·   Ultimate bliss is also reached by God-consciousness, and not only is this bliss in life on earth but also in the eternal life of the hereafter: “Behold! Verily on the friends of Allah there is no fear, nor shall they grieve” [Yunus, 10:62].

·   Qur’an mentions taqwa as an essential quality; one should submit to Allah’s will and take taqwa as provision for the travel from this life on earth to the eternal life in the hereafter: “For the best provision is to ward off evil. Therefore keep your duty unto Me, O men of understanding” [Al-Baqarah, 2:197]. Having this quality of taqwa would result in a feeling of inner peace, and eternal tranquility would spread among people.

·    The pious and righteous will be in Jannah: "Verily, the Abrar (pious and righteous) will be in Delight (Jannah). And verily, the Fujjar (the wicked, disbelievers, sinners and evildoers) will be in the blazing Fire (Hell)." [Al-Infitar,82:13,14]

Conclusion

The concept of Taqwa encompasses the fear of Allah Almighty which means the submission to Allah; adhering to Allah’s commandments, to perform good deeds avoiding the munkar, to judge and distinguish between right and wrong; remembering Allah, being grateful with Allah blessings; and to attach to the Akhirah which is permanent rather than the temporary worldly matters; good conduct, character and behave good-naturedly towards others and; to be conscious of Allah in all aspects of life.

The core of faith in Islam is Tawhid and Taqwa, the submission to Allah Almighty. Without a proper Tawhid there would be no fear of Allah. If we fear Allah Almighty, and love Allah the most, this should lead us to be closer to Allah. Otherwise, the claim is not valid or incomplete. The level of our taqwa and fear of Allah should be increased as we progress in our life. And Tawhid is the essence of the message of Allah. Allah sent the Prophet, (Sallallāhu`alayhi wasallam), with this message and made him an example for us to emulate and follow. Consequently, it is a Tawhid by following the Prophet, (Sallallāhu `alayhi wasallam), and it is part of submission to Allah Almighty.

Allah Almighty, says: “O you who believe! Fear Allah as He should be feared”. [Al-’Imran, 3:102]; and Allah also says: “So, keep your duty to Allah and fear Him as much as you can...” [Al-Taghabun, 64:16] The second Verse explains the meaning of the first one.

`Abdullah bin Mas`ud (radiyallahu‘anhu) reported that the Prophet (Sallallahu`alayhi wasallam) used to say: "Allahumma inni as `alukal-huda wat-tuqa wal-`afafa wal-ghina (O Allah! I ask You for guidance, piety, chastity and self-sufficiency)". [Recorded by Muslim].

Guidance here means guidance at every turn of life and steadfastness on the path of truth. Fear of Allah is the greatest means of piety and strongest defense against sins. Chastity is the state of being free from what is unlawful. Self-sufficiency is the antonym of poverty and here it means the self-contentment. What it implies is that one should not care for what people possess. In view of all these qualities, the do’a of the Prophet (Sallallahu`alayhi wasallam) mentioned in this Hadith is very comprehensive and valuable.

Allāh Almighty says: "Verily, the Abrar (pious and righteous) will be in Delight (Jannah).And verily; the Fujjar (the wicked, disbelievers, sinners and evildoers) will be in the blazing Fire (Hell)." [Al-Infitar, 82:13, 14]

Anas Ibn Mālik (radiyallāhu’anhu) who said: “The supplication most often recited by Rasūlullāh (Sallallāhu`alayhi wasallam):Rabbana-ātina-fid-dunya hasanah, Wa fil-ākhirati-hasanah, Wa-qina-`ādzabānnār (O Lord! Bestow upon us in this world that which is good and in the Hereafter that which is good, and save us from the punishment of the Fire).’” (Al-Baqārah 2:201) [This is recorded by Al-Bukhāri, Muslim, and Tarmidzi]. Tarmidzi (rahimullāh) said: “Hasanah is very comprehensive and includes in all kinds of good and benefits of this world and of the Hereafter. Good health, wealth and satisfaction of the world and good status in Jannah, forgiveness from sins and Allāh’s bounties and favours in both worlds are included in this duā’” [Recorded in Jāmi’ At-Tarmidzi]

Ibn Abi Hatim and Ibn Jarir recorded that Umm Salamah (radiyallāhu`anha), said that the Prophet (Sallallāhu`alayhi wasallam) used to supplicate: ‘Ya muqallibal-qulubi, thabbit qalbi `ala deenik (O Controller of the hearts make my heart steadfast in Your religion).”Rasulullah (Sallallāhu`alayhi wasallam) then recited: Rabbana la tuzia’qulubana ba’ daiz hadaitana wahab Lana min laduñ karahmah; Iñnaka an tal wahhāb. (Our Lord! Let not our hearts deviate (from the truth) after Thou have guided us, and grant us mercy from Thou. Truly, Thou are the Bestower.) (Al-`Imran, 3:8) [This is recorded by Muslim and At-Tirmidzi]

Abu Musa (radiyallāhu‘anhu) reported: The Messenger of Allāh (Sallallāhu ‘alayhi wasallam) said to me, “Shall I not guide you to a treasure from the treasures of Jannah?'' I said: "Yes, O Messenger of Allāh!'' Thereupon he (Sallallāhu ‘alayhi wasallam) said: (Recite)‘Lā hawla wa lā quwwata illa billāhil [‘aly-yul ‘Azeem]’ (There is neither change of any condition nor power except by Allāh [the Most High, the Most Magnificent]).'' [This is recorded by Al-Bukhari and Muslim].

And Allāh Almighty Knows best.

 [Excerpted from Commentary on Hadith 18 : "The Concept of Taqwa", 40 Hadiths Of Imam Nawawi, By Dr. Jamal Ahmed Badi, via IC Truth]

Please see:

1 - Taqwa; 2 - Taqwa is between Love and Fear; 

3 - Righteousness will leads to Paradise; 4-The Excellence of Good Conduct.

The Hope and Fear of Allah

The Book of Hope and Fear of Allāh

By Imam Nawawi

In the name of Allāh, the Most Gracious, the Most Merciful;

All the praise and Thanks is due to Allāh, the Lord of the al-‘ālameen. There is none worthy of worship except Allāh, and that Muhammad, Sallallāhu alayhi wasallam, is His Messenger.

Allāh, the Almighty, says:

·  “O you who believe! Fear Allāh as He should be feared”. [Ali-’Imran, 3:102]; “So, keep your duty to Allāh and fear Him as much as you can...” [Al-Taghabun, 64:16]This second Verse explains the meaning of the first one.

·  “O you who believe! Keep your duty to Allāh and fear Him, and speak (always) the truth”. [Al-Ahzāb, 33:70]

·   “... And whosoever fears Allāh and keeps his duty to Him, He will make a way for him to get out (from every difficulty). And He will provide him from (sources) he never could imagine...” [Al-Talaq, 65:2,3]

·  “If you obey and fear Allāh, He will grant you Furqan [(a criterion to judge between right and wrong), or (Makhraj, i.e., a way for you to get out from every difficulty)], and will expiate for you your sins, and forgive you; and Allāh is the Owner of the great bounty”. [Al-Anfal, 8:29]

· "None feels secure from the Plan of Allāh except the people who are the losers." [Al-A’raf 7:99]

· "Certainly no one despairs of Allāh's Mercy, except the people who disbelieve." [Yūsuf 12:87]

· "On the Day (i.e., the Day of Resurrection) when some faces will become white and some faces will become black..." [Ali- ‘Imran’ 3:106]

· "Verily, your Rabb is quick in Retribution (for the disobedient, wicked) and certainly He is Oft-Forgiving, Most Merciful (for the obedient and those who beg Allāh's forgiveness)." [Al-A’raf, 7:167]

· "Verily, the Abrar (pious and righteous) will be in Delight (Jannah). And verily, the Fujjar (the wicked, disbelievers, sinners and evildoers) will be in the blazing Fire (Hell)." [Al-Infitar ,82:13,14]

· "Then as for him whose balance (of good deeds) will be heavy, he will live a pleasant life (in Jannah). But as for him whose balance (of good deeds) will be light, he will have his home in Hawiyah (pit, i.e., Hell)". [Al-Qari’ah, 101:6-9]

· “... And whosoever fears Allāh and keeps his duty to Him, He will make a way for him to get out (from every difficulty). And He will provide him from (sources) he never could imagine...” [Al-Talaq, 65:2,3]

· “If you obey and fear Allāh, He will grant you Furqan [(a criterion to judge between right and wrong), or (Makhraj, i.e., a way for you to get out from every difficulty)], and will expiate for you your sins, and forgive you; and Allāh is the Owner of the great bounty”. [Al-Anfal, 8:29]

443. Abu Hurairah (radiyallāhu’anhu) reported: Messenger of Allāh (Sallallāhu ‘alayhi wasallam) said, “If a believer had full knowledge of the chastisement of Allāh Almighty, none would covet but His Jannah; and were an infidel to know the Mercy Allāh has, none would despair of His Jannah”. [Recorded by Muslim].

Commentary:

1. This Hadith states about the torments which one will have to suffer or receive in consequence of the Divine wrath for incurring sins, which Allāh Almighty forbid it. No one despairs of Allāh's Mercy, except the people who disbelieve. It was described to serve as a reminder so that people avoid sins in order to save themselves from the Hellfire. It also tells about the infinite Mercy of Allāh so that one will always be hopeful and seeking for it.

2. Only those who are obedient; piety, muttaqun and submitting  to Him will receive Allāh's Grace and Mercy, while thedisobedient will suffer the consequences of His Wrath.

444. Abu Sa'id Al-Khudri (radiyallāhu’anhu) reported: Messenger of Allāh (Sallallāhu ‘alayhi wasallam) said: "When a dead body is placed on a bier and men carry it on their shoulders, if the deceased was pious, it (the corpse) will say: 'Take me in haste'; but if he was not, it will say (to its bearers): 'Woe to it. Where are you taking it?' Everything except man hears its voice. Had a human being heard its voice, he would have surely died". [Recorded by Al-Bukhari].

Commentary: The speech of a dead is a matter of the realm of the Unseen (or Al-Ghaib) which is mentioned in this Hadith. A deceased person will certainly say what has been disclosed here. A Muslim must have absolute faith in it. Almighty Allāh is certainly capable of endowing the power of speech on a deceased person as he does speak with the angels (Munkar and Nakir) when they come to the dead in the grave and question him. This Hadith is intended to induce people to virtues so that after death, one has not to say: "Woe to me! Where are you taking me?". One should spend the life in such a manner that after death when he is taken to the graveyard for burial, he should be in a position to say: "Hasten to take me to my grave so that I can enjoy Divine blessings there".

445. Ibn Mas'ud (radiyallāhu’anhu) reported: Messenger of Allāh (Sallallāhu ‘alayhi wasallam) said: “Jannah is nearer to you than your shoelace, and so is the (Hell) Fire”. [Recorded by Al-Bukhari].

Commentary: Jannah is close to him who adopts the path of righteousness and he can easily attain it. Its opposite case is also equally true. He is close to Hell who takes the path of evil. Thus, this Hadith has an inducement for virtue and warning against evil.

Allāh, the Almighty, says:"Verily, the Abrar (pious and righteous) will be in Delight (Jannah). And verily, the Fujjar (the wicked, disbelievers, sinners and evildoers) will be in the blazing Fire (Hell)." [Al-Infitar ,82:13,14]

It was narrated that the Prophet (Sallallāhu ‘alayhi wasallam) said to a man (one of the Sahabah): “What do you say when you prayer (Du’a after the Tashahhud)?” He said: “I recite the Tashahhud, then I say:  “Allāhumma inni as alukal-Jannah wa a‘udzu bika Minan-nār” (O Allāh, I ask You for Paradise and seek refuge in You from the Fire).I cannot murmur like you and like Mu‘adz.” Rasūlullāh (Sallallāhu ‘alayhi wasallam) said: “It is about them that we were murmuring.” [Narrated by Abu Dawud, 792: sahih].

‘Abdullah bin ‘Amr (radiyallāhu‘anhu) narrated that Abu Bakar As-Siddiq (radiyallāhu‘anhu) reported: I requested the Messenger of Allāh (Sallallāhu ‘alayhi wasallam) to teach me a supplication which I could recite in my Solāt. Thereupon he said, “Recite:‘Allāhumma inni zalamtu nafsi zulman kathira, Wa la yaghfirudz-dzunuba illa Anta, Faghfir li maghfiratan min ‘indika, warhamni , Innaka Antal-Ghafūr-ur-Rahim (O Allāh! I have considerably wronged myself. There is none to forgive the sins but You. So grant me pardon and have mercy on me. You are the Most Forgiving, the Most Compassionate).” [Al-Bukhari and Muslim].

‘Aishah (radhiyallāhu’anha) reported that she asked Allāh’s Messenger (sallallāhu `alayhi wasallam), “O Messenger of Allāh! If I knew which night is Lailatul-Qadar, what should I say during it?” And he instructed her to say: “Allāhummainna Ka’afuw Wun Tuhibbul ‘Afwa Fa’fu’ anni (O Allāh! You are Forgiving, and You love forgiveness. So forgive me)” [Recorded by Ahmad, Ibn Majah, and At-Tirmidzi: sahih]

‘Abdullah bin Mas‘ud (radiyallāhu‘anhu) reported: The Prophet (Sallallāhu ‘alayhi wasallam) used to supplicate: “Allāhumma inni as ‘alukal-Huda, Wat-Tuqa, Wal-‘Afafa, Wal-Ghina (O Allāh! I beseech You for Guidance, Piety, Chastity and Contentment).” [Muslim]. This du’a contains four words, the meanings and implications of which constitute its essence. These words are guidance, piety (fear of Allāh), chastity and sufficiency. Guidance here means guidance at every turn of life and steadfastness on the path of truth. Fear of Allāh is the greatest means of piety and strongest defense against sins. Chastity is the state of being free from what is unlawful. Self-sufficiency is the antonym of poverty and here it means the self-contentment. What it implies is that one should not care for what people possess. In view of all these qualities, the prayer of the Prophet (Sallallāhu ‘alayhi wasallam) mentioned in this Hadith is very comprehensive and valuable.

Anas Ibn Mālik (radiyallāhu’anhu) who said: “The supplication most often recited by Rasūlullāh (Sallallāhu ‘alayhi wasallam): Rabbana-ātina-fid-dunya hasanah, Wa fil-ākhirati-hasanah, Wa-qina-‘ādzabān-nār (O Lord! Bestow upon us in this world that which is good and in the Hereafter that which is good, and save us from the punishment of the Fire).’” (Al-Baqārah 2:201) [This is recorded by Al-Bukhāri, Muslim, and Tarmidzi]. Tarmidzi (rahimullāh) said: “Hasanah is very comprehensive and includes in all kinds of good and benefits of this world and of the Hereafter. Good health, wealth and satisfaction of the world and good status in Jannah, forgiveness from sins and Allāh’s bounties and favours in both worlds are included in this duā’” [ Jāmi’ At-Tarmidzi]

Ibn Abi Hatim and Ibn Jarir recorded that Umm Salamah (radiyallāhu`anha), said that the Prophet (Sallallāhu `alayhi wasallam)used to supplicate: ‘Ya muqallibal-qulubi, thabbit qalbi `ala deenik (O Controller of the hearts make my heart steadfast in Your religion).” Rasulullah (Sallallāhu `alayhi wasallam) then recited: Rabbana la tuzia’qulubana ba’ daiz hadaitana wahab Lana min laduñ karahmah; Iñnaka an tal wahhāb. (Our Lord! Let not our hearts deviate (from the truth) after Thou have guided us, and grant us mercy from Thou. Truly, Thou are the Bestower.) (Al-’Imran, 3:8) [This is recorded by Muslim and At-Tirmidzi] 

Abu Musa (radiyallāhu‘anhu) reported: The Messenger of Allāh (Sallallāhu ‘alayhi wasallam) said to me, “Shall I not guide you to a treasure from the treasures of Jannah?'' I said: "Yes, O Messenger of Allāh!'' Thereupon he (Sallallāhu ‘alayhi wasallam) said, (Recite)‘Lā hawla wa lā quwwata illa billāhil [‘aly-yul ‘Azeem]’ (There is neither change of any condition nor power except by Allāh [the Most High, the Most Magnificent]).'' [This is recorded by Al-Bukhari and Muslim].

And Allāh Almighty Knows best.

[Excerpted from “The Book of Hope and Fear of Allāh, Chapter # 53, Riyad-Us-Saliheen” Compiled by Al-Imam Abu Zakariya Yahya bin Sharaf An-Nawawi Ad-Dimashqi (rahimahullāh) Via Guided Ways]

Taqwa : Between Love and Fear

Taqwa : Between Love and Fear

Dr. Jamal Badawi

In the name of Allāh, the Most Gracious, the Most Merciful; All the praise and Thanks is due to Allāh, the Lord of the al-‘ālameen. There is none worthy of worship except Allāh, and that Muhammad, Sallallāhu alayhi wasallam, is His Messenger.

“Taqwa” is a central concept that has been frequently mentioned in the Qur’an, especially in verses that deal with individual behavior in social relations. Some of the common English translations of the word taqwa are “piety” and “heed” or “God-fearing.” Each of these translations gives only a partial understanding of the word’s true meaning because it is an attitude that combines many feelings, such as “fear of God”, “heeding”, and above all being “God-conscious”. 

Allāh Subhānahu wata‘ala Says: 

“O mankind! We have created you from a male and a female, and made you into nations and tribes, that you may know one another. Verily, the most honourable of you with Allah is that (believer) who has At-Taqwa [i.e. one of the Muttaqun (pious - see Al-Baqarah, 2:2). Verily, Allah is All-Knowing, All-Aware.”

[Al-Hujurat 49:13]

Abu Dharr Jundub bin Junadah and Abu Abdul Rahman Mu’adz bin Jabal, (radiyallāhu’anhuma), reported that the Messenger of Allāh, (Sallallāhu ‘alayhi wasallam), said:

“Fear Allāh wherever you may be; follows up an evil deed with a good one which will wipe (the former) out, and behave good-naturedly towards people.”

[Al-Tirmidzi relates it, saying: It is a good (hasan) Tradition. In some copies he says: It is a good and genuine (hasan and sahih) Hadith.]

Is Taqwa Simply Fear ?

The term “fear”, when used to refer to “God-consciousness” in the Islamic context, does not mean being scared of God because being scared excludes any feeling of love or respect.

The “Fear of Allah” means to “fear His disobedience and punishment, on the Day of Judgment”, and “to fear forgetting Him and losing His blessings”.

Another partial meaning of fear, which is nobler, is the “fear of displeasing Allah, the One Whom you love”. As an example, when two people love each other, you find each of them trying their best to please the other and to avoid even forgetting their anniversaries or birthdays. If this is the attitude of humans towards each other, then it is more appropriate that people “fear Allah’s displeasure”. People should love Allah most because they owe everything to Him: their lives, property, and, above all, His guidance to know and worship Him.

So, “fear of Allah” is not founded on a vengeful concept of hate and fear of Allah. It is actually based on “love”, which leads to a “feeling of fear of Allah’s displeasure”.

God-Consciousness

The meaning of taqwa was clarified in a statement made by ‘Umar Ibn Al-Khattab (radiyallāhu’anhu), the second caliph after Prophet Muhammad (Sallallāhu ‘alayhi wasallam). ‘Umar compared being God-conscious to a person going through a narrow path with thorns while he is trying to snatch his clothes in order to protect himself from any harm. In Arabic, clothing is used as a metaphor for a person’s character and the thorns are a metaphor for the temptations in life, such as greed and wanting to get money from any source whether legitimate or illegitimate, or temptation towards illicit relationships. This similitude means that the person goes through life trying to protect his moral and pure character, which was endowed on him by Allah, from all other diversions, deviations, or temptations that surround him.

“God-consciousness” is the core of taqwa because it acknowledging, feeling, and realizing Allah’s presence at all times, and knowing that He is looking after you and knows what you are doing and even what your soul whispers to you. This feeling results in trying to go through life according to Allah’s orders and being ashamed of doing wrong in His presence, which is at all times.

So a person who has taqwa tries to avoid both: things that displease Allah and things that may harm himself or others. This is explained beautifully in a story that took place during the reign of `Umar Ibn Al-Khattab (radiyallāhu’anhu): A simple teenage girl had a mother who sold milk and in order to increase the amount of milk and earn money easily her mother added water to it. On seeing her mother, the girl advised her not to cheat but the mother said that they are alone and caliph ‘Umar cannot see them, so the girl told her that ‘Umar cannot see them but the God of ‘Umar can see them.

This story shows the degrees of God-consciousness and that reaching a high degree of God-consciousness is not necessarily measured by how often a person feels it on going to places of worship, but by a person tries to be conscious of Allah’s presence at all times.

Taqwa and Divine Love

For centuries, philosophers and writers have tried to explore divine love but found that there are some feelings that just cannot be translated into words, especially when a person moves to higher degrees of divine love.

Divine love in Islam is not a type of superficial love but it is considered a mutual genuine feeling between Allah and man, which is referred to in the Qur’an: “Then Allah will bring a people, He shall love them and they shall love Him” [Al-Ma’idah, 5:54].

The Qur’an connects divine love to taqwa in a verse that says what means: “For lo! Allah loveth those who ward off (evil)” [Ali-‘Imran 3:76]. This shows that divine love is not only manifested in pure acts of worship like prayers, but it is also reflected in different aspects of life. That is why following the path of Allah is the real test for the genuineness of divine love.

This is beautifully expressed in the Qur’an, while addressing Prophet Muhammad (Sallallāhu ‘alayhi wasallam):  “Say, (O Muhammad, to mankind): If ye love Allah, follow me; Allah will love you and forgive you your sins. Allah is Forgiving, Merciful” [Ali-‘Imran, 3:31].

Following this path that Allah has established for man results in a sense of dependence upon Allah and a sense of gratefulness to Allah for all His bounties.

Divine love requires commitment and steadfastness so a person can be prepared to face the different trials and tribulations in life. It also requires responsibility and sacrifice of some of the person’s time, property, desires, and even a person’s own life if necessary. The Qur’an indicates that to have this true love, one must put Allah’s love above all other types of love: “But those of Faith are overflowing in their love for Allah” [Al-Baqarah, 2:165].

Prophet Muhammad (Sallallāhu ‘alayhi wasallam) also mentioned that one of the things that a person must achieve in order to feel the sweet taste of faith in his heart, is to love Allah and His Messenger more than anything else.

This divine love is also the foundation of love for other creatures in the universe because the deep and profound love for humans and other creatures would not be felt by someone who does not truly love Allah.

Translating Love into Good Deeds

Various verses in the Qur’an explain the characteristics that a person should have in order to receive Allah’s love.

One of those traits is taqwa or God-consciousness, which is referred to in the Qur’an:  “For lo! Allah loveth those who ward off (evil)” [Ali-`Imran 3:76].

Also, people who constantly repent to Allah deserve His love:  “For Allah loves those who turn to Him constantly and He loves those who keep themselves pure and clean”  [Al-Baqarah, 2:222], which means that the door for repentance is open if a person sins, and not only does Allah accept those who repent, but He also loves them.

A third characteristic is constant self-purification. The Qur’an says: “And Allah loves those who purify themselves” [At-Tawbah, 9:108].

People who do good deeds were also mentioned in several verses:  “Surely Allah loves the doers of good” [Al-Baqarah, 2:195].

Allah also loves those who have trust in Him. He says: “For Allah loves those who put their trust (in Him)” [Ali-`Imran, 3:159].

Those who are steadfast and persevering also deserve divine love:   “And Allah loves the patient” [Ali-`Imran 3:146].

People who are just or judge in equity are also mentioned in the Qur’an as receiving Allah’s love:  “Surely Allah loves those who judge equitably” [Al-Ma’idah, 5:42].

Endangering Divine Love

There are also characteristics that Allah does not love, such as aggression or transgression. He says: “Lo! Allah loveth not transgressors” [Al-Ma’idah 5:87]

Corruption on earth or doing mischief is another bad characteristic: “And Allah loveth not mischief” [Al-Baqarah, 2:205].

In addition, being ungrateful is something that Allah does not love: “…and Allah does not love any ungrateful sinner.” [Al-Baqarah, 2:276]

Those who reject faith are also endangering divine love: “Say: Obey Allah and the Messenger. But if they turn away, lo! Allah loveth not the disbelievers (in His guidance)” [Ali- `Imran 3:32]. In the Qur’an, Allah mentions oppression, where He says: “And Allah does not love the unjust’ [Ali- `Imran 3:57].

Betrayal and treachery are also bad traits that Allah does not love:  “Surely Allah does not love the treacherous” [Al-Anfal, 8:58].

Those who waste and misuse things are mentioned by Allah as people who endanger divine love:  “Surely He does not love the extravagant” [Al-A`raf 7:31].

There are also a number of verses that show that Allah dislikes vanity and arrogance, where He says:   “Surely Allah does not love him who is proud, boastful” [An-Nisa,’ 4:36].

The Fruits of Taqwa

There are several benefits derived from the moral quality of being God-conscious. First, the Qur’an is in itself guidance for those who are God-conscious: “This is the Scripture whereof there is no doubt, guidance unto those who ward off (evil)” [Al-Baqarah, 2:2]. This is why many people do not really benefit from reading scriptures of holy books, because their hearts are not really receptive to them.

Another benefit is that taqwa helps people to have proper vision, knowledge, and wisdom. Referring to this we find a beautiful verse in the Qur’an saying: “O ye who believe! If ye fear Allah, He will grant you a criterion (to judge between right and wrong), remove from you (all) evil (that may afflict) you, and forgive you: for Allah is the Lord of grace unbounded” [Al-Anfal, 8:29]. Another verse that relates taqwa to knowledge and vision says: “Observe your duty to Allah. Allah is teaching you. And Allah is knower of all things” [Al-Baqarah, 2:282].

Taqwa is also a cause for receiving the blessings of Allah and finding a way out of problems and tribulations that may be found in life. For example, the Qur’an says: “And whoever is careful of (his duty to) Allah, He will make easy for him his affair” [At-Talaq, 65:4].

The Qur’an refers to taqwa as a perquisite for the forgiveness of sins. It says in one verse:  “And whoso keepeth his duty to Allah, He will remit from him his evil deeds and magnify reward for him” [At-Talaq, 65:5].

Taqwa is also a precondition for receiving Allah’s mercy, which is indicated in a moving verse that says: “That (mercy) I shall ordain for those who do right, and practice regular charity, and those who believe in Our signs’ [Al-A`raf 7:156].

Ultimate victory and taqwa are also related:  “Lo! The sequel is for those who ward off (evil)” [Hud 11:49].

Ultimate bliss is also reached by God-consciousness, and not only is this bliss in life on earth but also in the eternal life of the hereafter. The Qur’an refers to this by saying: “Behold! Verily on the friends of Allah there is no fear, nor shall they grieve” [Yunus, 10:62].

Qur’an constantly mentions taqwa as an essential quality: that one should submit to Allah’s will and take taqwa as provision for the travel from this life on earth to the eternal life in the hereafter. The Qur’an refers to this by saying: “For the best provision is to ward off evil. Therefore keep your duty unto Me, O men of understanding” [Al-Baqarah, 2:197]. Having this quality of taqwa would result in a feeling of inner peace, and eternal tranquility would spread among people.

Allāh Subhānahu wata‘ala, also says: "Verily, the Abrar (pious and righteous) will be in Delight (Jannah). And verily, the Fujjar (the wicked, disbelievers, sinners and evildoers) will be in the blazing Fire (Hell)." [Al-Infitar ,82:13,14]

Having good character

It is incumbent upon every Muslim to have a good character because it is a characteristic of Taqwa. Hence every Muslim should treat others in a good manner. Ibn Rajab (rahimahullāh) says in his commentary: “Having good character is a characteristic of Taqwa. Taqwa cannot be complete without it. It was mentioned here by itself due to the need for explicitly explaining that point. Many people think that Taqwa implies fulfilling the rights of Allāh without fulfilling the rights of humans. Therefore, the Prophet, (Sallallāhu `alayhi wasallam), explicitly stated that he or she must deal with people in a kind manner.” This ruling is stressed in many other hadiths, of which the following are some.

Prophet, (Sallallāhu `alayhi wasallam) says: “Piety and Righteousness is being of good character.” [Recorded by Imam Muslim]; In another narration: “The believer with the most complete Imān (faith) is the one with the best behavior.” [Recorded by Imam Ahmad and Abu Dawud]

Prophet, (Sallallāhu `alayhi wasallam) also says: “There is nothing heavier in the scales than good character.” [Recorded by Imam Ahmad and Abu Dawud]

In another hadith the Prophet, (Sallallāhu ‘alayhi wasallam) made Iman (faith) and good character as the main basic criterion whether or not to accept a man for marriage.

Allāh the Almighty says:"O believers! Embrace Taqwa of Allāh as is His right to have Taqwa. And die not except while you are Muslims"[Surah Al-‘Imran, 3: 102]

'Abdullah bin Mas'ud (radiyallahu ‘anhu) reported that the Prophet (Sallallahu ‘alayhi wasallam) used to say: "Allahumma inni as'alukal-huda wat-tuqa wal-'afafa wal-ghina (O Allah! I ask You for guidance, piety, chastity and self-sufficiency)".[Recorded by Muslim].

This Hadith contains four words, the meanings and implications of which constitute its essence. These words are guidance, piety (fear of Allah), chastity and sufficiency. Guidance here means guidance at every turn of life and steadfastness on the path of truth. Fear of Allah is the greatest means of piety and strongest defense against sins. Chastity is the state of being free from what is unlawful. Self-sufficiency is the antonym of poverty and here it means the self-contentment. What it implies is that one should not care for what people possess. In view of all these qualities, the prayer of the Prophet (Sallallahu ‘alayhi wasallam) mentioned in this Hadith is very comprehensive and valuable.

Seeking Allah's Forgiveness and Mercy

‘Abdullah Ibn ‘Umar (radiyallāhu’anhu) said: We counted Messenger's saying a hundred times during one single sitting: ‘Rabb ighfir li wa tubb ‘alayya innaka antat-tawwābul-rahīm’ (O Allāh, forgive me and accept my repentance, for You are the Accepter of Repentance, Most Merciful). According to another report: ‘Rabb ighfir li wa tubb ‘alayya Innaka antat-tawābul-ghafūr” (O Allāh, forgive me and accept my repentance, for You are the Acceptor of Repentance, Oft-Forgiving).  [Recorded by Abu Dawud and At-Tirmidzi].

Commentary: This Hadith tells us about the etiquette of praying to Allāh. We should use the Names of Allāh befitting our prayers, i.e., the Names of Allāh signifying those Attributes of Allāh which have a special concern with the subject of our particular prayer, i.e., while seeking forgiveness, His Names concerning His Attributes of forgiveness and kindness should be used. On the other hand, while praying for worldly matters, we should mention His Qualities of charity and bestowing gifts etc.

Al-Agharr bin Yasar Al-Muzani (radiyallāhu’anhu) narrated that: The Messenger of Allah (Sallallāhu ‘alayhi wasallam) said: “Turn you people in repentance to Allah and beg pardon of Him. I turn to Him in repentance a hundred times a day”. [Recorded by Muslim]

 In the narration from Ibn 'Abbas (radiyallāhu‘anhu), who said that Rasūlullāh (Sallallāhu ‘alayhi wasallam) said: “If anyone constantly seeks pardon (from Allāh), Allāh will appoint for him a way out of every distress and a relief from every anxiety, and will provide sustenance for him from where he expects not.”[Recorded by Abu Dawud]

Ibn Mas’ud (radiyallāhu‘anhu) said: Rasūlullāh (Sallallāhu ‘alayhi wasallam) said, “He who says: 'Astaghfir ullah-alladzi la ilaha illa Huwal-Haiyul-Qayyumu, wa atubu ilaih (I seek the forgiveness of Allāh, there is no true god except Allāh, the Ever-Living, the Self-Subsisting, and I turn to Him in repentance),' his sins will be forgiven even if he should have run away from the battlefield (while he was engaged in fighting for the Cause of Allāh).” [Recorded by Abu Dawud, At-Tirmidzi and Al-Hakim (on conditions of Al-Bukhari and Muslim for accepting Hadith)].

Shaddad bin Aus (radiyallāhu‘anhu) said: Rasūlullāh (Sallallāhu ‘alayhi wasallam) said, “The best supplication for seeking forgiveness (Sayyid-ul-Istighfar) is to say: ‘Allāhumma Anta Rabbi, la ilaha illa Anta, khalaqtani wa ana 'abduka, wa ana 'ala 'ahdika wa wa'dika mastata'tu, a'udhu bika min sharri ma sana'tu, abu'u laka bini'matika 'alayya, wa abu'u bidhanbi faghfir li, fa innahu la yaghfirudh-dzunuba illa Anta. (O Allāh! You are my Rabb. There is no true god except You. You have created me, and I am Your slave, and I hold to Your Covenant as far as I can. I seek refuge in You from the evil of what I have done. I acknowledge the favours that You have bestowed upon me, and I confess my sins. Pardon me, for none but You has the power to pardon).' He who supplicates in these terms during the day with firm belief in it and dies on the same day (before the evening), he will be one of the dwellers of Jannah; and if anyone supplicates in these terms during the night with firm belief in it and dies before the morning, he will be one of the dwellers of Jannah.”  [Recorded by Al-Bukhari].

‘Abdullah bin Mas‘ud (radiyallāhu‘anhu) reported: The Prophet (Sallallāhu ‘alayhi wasallam) used to supplicate: “Allāhumma inni as ‘alukal-Huda, Wat-Tuqa, Wal-‘Afafa, Wal-Ghina (O Allāh! I beseech You for Guidance, Piety, Chastity and Contentment).” [Muslim]. This du’a contains four words, the meanings and implications of which constitute its essence. These words are guidance, piety (fear of Allah), chastity and sufficiency. Guidance here means guidance at every turn of life and steadfastness on the path of truth. Fear of Allah is the greatest means of piety and strongest defense against sins. Chastity is the state of being free from what is unlawful. Self-sufficiency is the antonym of poverty and here it means the self-contentment. What it implies is that one should not care for what people possess. In view of all these qualities, the prayer of the Prophet (Sallallahu ‘alayhi wasallam) mentioned in this Hadith is very comprehensive and valuable.

Ibn Abi Hatim and Ibn Jarir recorded that Umm Salamah (radiyallāhu`anha), said that the Prophet (Sallallāhu `alayhi wasallam) used to supplicate: ‘Ya muqallibal-qulubi, thabbit qalbi `ala dinika (O Controller of the hearts make my heart steadfast in Your religion).” Rasulullah (Sallallāhu `alayhi wasallam) then recited: Rabbana la tuzia’qulubana ba’ daiz hadaitana wahab Lana min laduñ karahmah; Iñnaka an tal wahhāb. (Our Lord! Let not our hearts deviate (from the truth) after Thou have guided us, and grant us mercy from Thou. Truly, Thou are the Bestower.) (Al-’Imran, 3:8) [This is recorded by Muslim and At-Tirmidzi] 

Allāh Subhānahu wata‘ala, says: “Verily, the Abrar (pious and righteous) will be in Delight (Jannah). And verily, the Fujjar (the wicked, disbelievers, sinners and evildoers) will be in the blazing Fire (Hell).” [Al-Infitar ,82:13,14]

It was narrated that the Prophet (Sallallāhu ‘alayhi wasallam) said to a man (one of the Sahabah): “What do you say when you prayer (Du’a after the Tashahhud)?” He said: “I recite the Tashahhud, then I say:  “Allāhumma inni as alukal-Jannah wa a‘udzu bika Minan-nār” (O Allāh, I ask You for Paradise and seek refuge in You from the Fire).I cannot murmur like you and like Mu‘adz.” Rasūlullāh (Sallallāhu ‘alayhi wasallam) said: “It is about them that we were murmuring.” [Narrated by Abu Dawud, 792: sahih] 

Anas Ibn Mālik (radiyallāhu’anhu) who said: “The supplication most often recited by Rasūlullāh (Sallallāhu ‘alayhi wasallam): Rabbana-ātina-fid-dunya hasanah, Wa fil-ākhirati-hasanah, Wa-qina-‘ādzabānnār (O Lord! Bestow upon us in this world that which is good and in the Hereafter that which is good, and save us from the punishment of the Fire).’” (Al-Baqārah 2:201) [This is recorded by Al-Bukhāri, Muslim, and Tarmidzi]. Tarmidzi (rahimullāh) said: “Hasanah is very comprehensive and includes in all kinds of good and benefits of this world and of the Hereafter. Good health, wealth and satisfaction of the world and good status in Jannah, forgiveness from sins and Allāh’s bounties and favours in both worlds are included in this duā’” [ Jāmi’ At-Tarmidzi] 

And Allāh Almighty Knows best.

Dr. Jamal Badawi is a professor at Saint Mary's University in Halifax, Canada, where he currently teaches in the areas of management and religious studies. He is the author of several works on various aspects of Islam.

[Via Islamonline]

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