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Part 10: Tawakkul

Tawakkul is another attribute that results from a true Eeman in Allaah Subhaanahu wa Ta`aala and the hereafter and continual remembrance of both. It is an attitude that emanates from the conviction that:

Allaah has put me in this world temporarily for a test and all of my good and bad circumstances are part of the test. 

The test is about my performance in given circumstances, not about how good or bad my circumstances are. Regardless of what circumstances I encounter, the test is about how well I exhaust all my efforts in achieving the objective of the Deen Allaah has prescribed for me for His pleasure.

My success depends on the quality (in terms of relevance, wisdom, propriety, tactics, strategy and sincerity) and quantity I put in, not on the material results they appear to produce, regardless of what kind of good or bad circumstances I happen to encounter.

Whatever Allaah has commanded us to do and the objectives He wants us to achieve are the best things for us in this world and in the hereafter. My duty is to continue steadfastly on the job Allaah has assigned to me utilizing every tool humanly possible and doing my earnest best, without worrying about the results, but instead leaving the results totally to Allaah Subhaanahu wa Ta`aala.

The real success is attaining the pleasure of Allaah, not the results in this world. Whether my efforts bear any visible result in this world or not, I must continue on my course steadfastly.

Whatever hardships, test, trials and sufferings I endure during my servitude to Him are all part of His plan for my ultimate success. Enduring them with contentment without a word of complaint or without being disheartened in any way is a part of my job as His slave that I am doing for His pleasure.

These convictions produce a winning state of mind and a believer feels that because I truly believe in Allaah and am doing what He wants me to do, He is with me, watching me, and accepting my efforts; and He is not going to let my endeavours go in vain, let me fail or leave me unsupported. No one can do anything to me that is not part of His plan for me as His slave. Regardless of what transpires in this world, the ultimate success is mine, as long as I am truly committed to His work. If I keep the right attitude, come what may, I will be successful:

The Messenger of Allaah, Sall Allaahu `alayhi wa sallam said, “How wonderful it is for a believer that he always ends up with goodness: If he suffers and remains steadfast, it is rewarding; if good things happen and he thanks Allaah, that is also rewarding.”

It is a totally liberating, very empowering state of mind that a true believer attains because of his trust in and reliance on the power, authority, help and support of Allaah Subhaanahu wa Ta`aala and because of the contentment he feels in serving Allaah without being concerned about the results that Allaah provides for his untiring efforts. This kind of resolute trust in and reliance on Allaah – Tawakkul – provides such a tranquility to one’s heart, such a courage in one’s psyche and such a resilience in one’s nature that a believer cannot be scared, pressured into giving up, made to compromise, compelled to give in, bought out of his Islamic mission, or forced into submission by any enemy, tyrant, power or authority. For those who have Tawakkul, Allaah Subhaanahu wa Ta`aala says:

Whoever relies on Allaah (has Tawakkul), He is sufficient for him

Thus, Tawakkul is a natural corollary of true faith and is one of the evidences (Shahaadah) of faith. A person with true faith will always rely on Allaah / have Tawakkul. Lack of Tawakkul indicates lack of true faith. This was true for previous Ummahs as it is for us:

The believers are only those who: when Allaah is mentioned, their hearts become fearful; when His verses are recited to them, they increase their faith; and only on their Lord they rely (have Tawakkul).

When Moosa `alayhissalaam invited Banee Israaeel to enter Palestine, they refused to do so, being scared of the strength of the enemy. Two of the believers endowed with true faith spoke up and said, 

Enter upon them through the gate, for when you enter it, you will be the dominant. And rely upon Allaah (have Tawakkul), if you are believers.

Also:

But no one believed in Moosa except the offspring (youth) of his people, because of the fear of Fir’awn and his establishment that they would persecute them; and indeed, Fir’awn was arrogant in the land and indeed, he was of the transgressors. And Moosa said, “O my people, if you have believed in Allaah, then rely on Him (have Tawakkul in Him), if you are Muslims.” So they said, “Upon Allaah do we rely (have Tawakkul). Our Lord! Do not make us (object of) trial (persecution) of the unjust/wrongdoers. And save us by Your mercy from the disbelievers.”

As is evident from the verses quoted above as well as those quoted below, Tawakkul is closely related to the untiring struggle that a Muslim undertakes to achieve both the personal and collective goals of Deen — Iqaamah of Deen in personal life to achieve personal excellence as a Muslim and in collective life to achieve the establishment and dominance of the Islamic system of peace and justice.

Personal struggle and Tawakkul:

Indeed, there is no authority for him (Shaytaan) over those who believe and rely upon their Lord (have Tawakkul).

If Shaytaan tries to sow doubts in the mind of a believer, a believer with Tawakkul is protected by Allaah Subhaanahu wa Ta`aala:

The Messenger of Allaah, Sall Allaahu `alayhi wa sallam said, “The human mind keeps wandering and branching away into different valleys. If someone follows his mind in all those wanderings, Allaah does not care which valley ruins that person. On the other hand, whoever has Tawakkul in Allaah, He will be sufficient to save him from those wanderings.”

A person without Tawakkul will fall prey to many un-Islamic practices in the face of adversity that a true believer with Tawakkul on Allaah will avoid at every cost. Those who have Tawakkul will be appropriately rewarded in the Hereafter:

Seventy thousand of my Ummah will enter Jannah without reckoning. They will be those who did not seek cure through mantras, who did not take omens and who had Tawakkul in their Lord.

Islamic work and Tawakkul: 

A person with tawakkul on Allaah will bravely, unflinchingly and steadfastly continue working for Islamic objectives regardless of the impediments, threats and hardships encountered. When Nooĥ `alayhissalaam was rebuked and threatened, this is how he responded:

And recite to them the news of Nooĥ when he said to his people: O my people, if my stay (among you) and my reminding (you) Aayaat of Allaah is hard on you, then I have put my Tawakkul (trust / reliance) in Allaah. So devise your plan and (call upon) your Shurakaa (any entity equated with Allaah) and let not your plan be obscure to you. Then carry it out upon me and do not give me respite.

During resistance from his people, the Messenger Hood `alayhissalaam said to them:

I put my Tawakkul in (I rely on) Allaah, my Lord and your Lord. There is not a creature but He holds its forelock (controls it).

Shu’aib `alayhissalaam said to his people:

I do not want to do the things from which I stop you. I only desire reform as much as I am able. My potential and inclination is only through Allaah, upon Him I rely (in him I have Tawakkul) and to Him I turn.

Ibraaheem `alayhissalaam and his people’s struggle and Tawakkul are presented as a model:
Indeed there has been for you an excellent model in Ibraaheem and those with him, when they said to their people: “Verily we disassociate from you and whatever you worship other than Allaah. We have rejected you and there has appeared between us and you animosity and hatred forever until you believe in Allaah alone… Our Lord upon You we have relied (have Tawakkul), to You we have turned and to You is the destination. Our Lord, do not make us (object of) persecution for the disbelievers, and forgive us, our Lord. Indeed, only You are the All-Mighty, the Wise.” 

In fact, that has been the way of all prophets, messengers and Islamic workers:

Their messengers said to them: True, we are human like yourselves, but Allaah bestows His grace on whom He pleases of His slaves. It is not for us to bring you a miracle except by Allaah’s permission. And on Allaah should the believers rely (have Tawakkul). How should we not rely upon (have Tawakkul in) Allaah when He has indeed guided us in our ways? Certainly we would persevere against the persecution that you may inflict on us . And upon Allaah must the reliant rely (have Tawakkul).

For our Ummah:

Thus have We sent you to a community, before whom other communities have passed away, in order that you recite to them what We have revealed to you, but they disbelieve in the Most Gracious. Say: He is my Lord; there is no deity except Him; upon Him I rely (in Him I have Tawakkul) and to him is my return in repentance.

When commenting on Uhad, Allaah Subhaanahu wa Ta`aala said, 

When two parties among you were about to lose courage, while Allaah was their ally; and upon Allaah must the believers rely (have Tawakkul). (Aali-‘Imraan 3:122)

And when you have made a decision, then rely upon Allaah (have Tawakkul). Verily, Allaah loves those who rely on Him. If Allaah helps you, no one can overcome you; but if He forsakes you, who is there who can help you after Him. And upon Allaah must the believers rely (have Tawakkul). (Aali-‘Imraan 3:159-160)

On the Prophet, Sall Allaahu `alayhi wa sallam’s concern for enemies’ attacks over his marriage to Zainab radhiallahu `anha on Allaah’s command, Allaah Subhaanahu wa Ta`aala admonished:

O Prophet! Fear Allaah and do not obey disbelievers or hypocrites, certainly Allaah is All-Knowing, All-Wise; follow what is revealed to you from your Lord, certainly Allaah is fully aware of what you do; and, (have Tawakkul) rely on Allaah, He is sufficient as a Trustee.

If at any point, a believer feels powerless or hopeless, he should refresh his faith and tawakkul in Allaah and continue his personal or Islamic struggle with hope and a winning attitude. The Prophet, Sall Allaahu `alayhi wa sallam said:

Allaah Ta`alaa condemns powerlessness / hopelessness. It is incumbent upon you to take a stand with hope and intelligent resolve. 

If you are overpowered in a matter, then say, “Sufficient is Allaah for my means and He is the best supporter.”

Otherwise, a true believer knows that the best of the successes is for him in the hereafter, if he relies only on Allaah Subhaanahu wa Ta`aala:

As for those who emigrated for Allaah after they had been persecuted, We will certainly settle them in this world nicely, but their reward of the Hereafter will be greater, if only they knew. They are those who persevered and relied in their Lord.

With the degeneration of the Ummah, Tawakkul has also taken on wrong connotations. Some people think that Tawakkul entails only sitting like monks and doing nothing, hoping that Allaah will do something. That meaning is from Shaytaan to make Muslims inactive and indolent. The real Tawakkul, as evidenced by the verses of the Qur-aan quoted above, is such a strong conviction of Allaah’s approval and mercy being with you in your Islamic struggle that no problem in the world is able to dampen your spirit or make you feel defeated or helpless. 

The life of the Prophet, Sall Allaahu `alayhi wa sallam was a superb example of Islamic tawakkul. In every move he made and at every stage of his mission, he used the best tactics and strategies at human disposal, and then fully relied on Allaah without having even a bit of worry of the consequences. For example, while migrating to Madeenah, he took all the precautions that were humanly possible for his safe departure from Makkah and safe arrival in Madeenah: Planning the migration secretly, leaving when least expected, asking ‘Ali to sleep in his bed so that his departure is not noticed, selecting a hiding place on an opposite direction to Madeenah, arranging of survival provisions for three days of hiding and a week of travelling, arranging of a faithful guide, arranging for the camels to be brought only when leaving the hiding place, selection of route least travelled, etc. But once he had done whatever was humanly possible, he had such trust in Allaah that he was never worried about the consequences even when everything seemed to fall apart. It was the remarkable demonstration of his Tawakkul, when enemies reached at the mouth of the Thowr cave and Aboo Bakr, radhiallahu `anhu became worried, he calmly assured him, “Do not worry, Allaah is with us.”

Even in basic matters of the world, one has to do his best and then leave the results to Allaah Subhaanahu wa Ta`aala.

A person asked, “Should I tie my camel and have Tawakkul (trust in Allaah for her protection) or should I leave her untied and have Tawaakul.” The Messenger, Sall Allaahu `alayhi wa sallam replied, “Tie her and then have Tawakkul.”

‘Umar Bin Khattaab, radhiallahu `anhu heard the Messenger of Allaah, Sall Allaahu `alayhi wa sallam saying, “If you trust Allaah with right kind of Tawakkul, He will provide you sustenance as He provides for the birds – they go out in the morning with empty stomachs and come back in the evening with full stomachs.”

A bird sitting in his nest, praising Allaah, will not have his stomach filled. It has to go out to seek food. It is only the one that goes out and does its best to find food, comes back full. 

Tawakkul, as described above, is related to one’s efforts and results of those efforts for the matters that fall under the area of human endeavour. A person with right concept of accountability to and tawakkul on Allaah Subhaanahu wa Ta`aala puts in his best possible efforts to do what Allaah expects him to do in those matters and does not worry about the results. He positively and constructively deals with whatever he encounters and continues with full force doing his level best regardless of the results or consequences. Another matter closely related to Tawakkul is being content with matters that are beyond our power and influence. There are many things in our life that are decided for us without our input or approval. The examples are the parents we are born to, our genes that determine many things in our life, our physical features, the circumstances of the society we are born in or we live in, etc. The Muslims who understand that our life is a test of how we live and do the best with whatever we got and whatever situations we have been put in, they are fully content and happy with the circumstances, putting all their efforts and energies in making the best of their situations and making the correct Islamic decisions in those situations. They know that their personal success is not dependent on circumstances but in doing their best in the given circumstances. If they find themselves in bad circumstances, they work hard to do better, and keep seeking Allaah Subhaanahu wa Ta`aala’s help, mercy and bounty through Du’aa and Istikhaarah to go with their best of the efforts. On the other hand, the losers concentrate on their circumstances and on the things beyond their control. They neither seek Allaah’s help, mercy and bounty, nor do they take the circumstances as given and work on performing the best they can in those given situations. They end up being unhappy, miserable complainers always complaining about what they do not have, rather than making the best of what they do have. They end up being the utter losers. This is what was expressed in the following Hadeeth:

“One of the factors that indicate blessedness (Sa’aadah) of a person is his being pleased with Allaah’s decision for him, while two of the attitudes indicating wretchedness / despondence (Shaqaawah) of a person are: his not seeking goodness from Allaah Subhaanahu wa Ta`aala or his being unhappy about Allaah’s decisions for him.” 


——————————————————————————–


(Suhaib in the Muslim)


(At-Talaaq 65:3)


(Al-Anfaal 8:2)


(Al-Maaidah 5:23)


(Younus 10:83-85)


(An-Nahl 16:99)


(Ibn Maajah from ‘Amr Ibn Al-‘Aas)


(Bukhaaree and Muslim from Ibn ‘Abbaas)


(Younus 10:71)


(Hood 11:56)


(Hood 11:88)


(Al-Mumtahinah 60:5-6)


(Ibraaheem 14:11-12)


(Ar-Ra’d 13:30)


(Al-Ahzaab 33:1-3)


(Reported by Aboo Dawood from ‘Owf Bin Maalik)


(An-Nahl 16:41-42)


(Reported by Tirmidzi from Anas)


(Tirmidzi)


(Sa’ad in Musnad of Ahmad and Jaami’ of At-Tirmidzee)

Part 9: Ikhlaas

Ikhlaaŝ means making one’s life so Allaah-centred that one’s obedience, actions and intentions become sincerely, purely and exclusively for Allaah Subhaanahu wa Ta`aala.

Like Taqwa, Ikhlaaŝ is change in attitude and a paradigm shift brought on by Eeman and the remembrance of Allaah. Thus, it is also a corollary of faith. True faith in Allaah Subhaanahu wa Ta`aala with proper understanding of our relationship to Him makes a believer dedicate one’s obedience, servitude and slavery exclusively to Allaah, our only Master and Owner. Obedience to anyone else becomes subservient to the obedience to Allaah and confined to the limits and forms allowed by Allaah Subhaanahu wa Ta`aala. This Ikhlaaŝ makes a believer Allaah-centred so that every aspect of his individual or societal life is determined by Allaah’s Deen and revolves around His commands. So much so that everything the believer does is done sincerely and purely for the sake and pleasure of Allaah and that seeking Allaah’s pleasure determines one’s activities, interests, references and priorities. Following are some examples from the Qur-aan and Hadeeth emphasizing this Ikhlaaŝ and indicating that Eeman without Ikhlaaŝ is not complete: 

Say! My Lord has guided me to the straight path – rightly-focussed (Allaah-centred) Deen which was adopted by Ibraaheem as his exclusive paradigm, and he was not a Mushrik (he did not mix it or equate with any other ideologies). Say! Indeed my Ŝalaah (all formal acts of worship), my rites of sacrifice and servitude, my living and my dying are all solely for Allaah, the Lord of the worlds.

“He perfected his faith who loves only for Allaah, dislikes only for Allaah, gives only for Allaah and refuses only for Allaah.”

“No one can taste the sweetness of the faith unless and until: He loves a person just for the sake of Allaah; he prefers to be thrown in the fire rather than returning to disbelief after Allaah has rescued him from it, he loves Allaah and His Messenger more than anything/anyone else in the world.”

“None of you can be a believer until his aspirations become subservient to what I have brought.”

“None of you can be a believer until I become more beloved to him than his father, his mother and the whole mankind.”

Ikhlaaŝ is one of the liberating attitudes that Eeman brings. It liberates the believer from being impacted upon by the attitudes and reactions of people to a believer’s Islamic behaviour and lifestyle. Regardless of what people think or how they react, a believer is not influenced by their attitude or concerned about their reaction in any way because his only focus is Allaah’s pleasure and approval. 

Ikhlaaŝ is the essence of Islam and, like Taqwa, it is Allaah Subhaanahu wa Ta`aala’s right on believers: 

We have sent down the Book with conclusive truth to you, so serve Allaah like a slave, making Deen exclusive for Him (obeying Him exclusively). Mind it! Exclusive, sincere obedience is Allaah’s due…

Say: I have been commanded to serve Allaah like a slave, obeying Him exclusively; and I have been commanded to be first and foremost of those who submit (Muslims).

Only those can save themselves from severe punishment (for hypocrisy) who: Repent, reform themselves, hold tightly to Allaah and make their obedience exclusive to Allaah. Only then, they will be counted with the believers.

And they were commanded only to serve Allaah like slaves obeying Him exclusively, being true and sincere.

People, who do not have the proper understanding of Islam and are influenced about un-Islamic paradigms of religion, may think that Ikhlaaŝ encourages abandoning the world and concentrating on “acts of worship”. Far from it. Allaah Subhaanahu wa Ta`aala does not want Muslims to be hermits. He, in fact, does not allow them to abandon living normally in the world. He wants people to enjoy the goodness of life staying within the limits he has indicated. However, whatever a Muslim does in his personal life or collective life in the society must be done purely for Allaah Subhaanahu wa Ta`aala and strictly according to His commandment. 

Even the tasks we perform for our day-to-day personal living must be done with the intention of obeying and pleasing Allaah. If done with that mindset and with that intention in mind, they are all counted as acts of obedience performed in slavery of Allaah Subhaanahu wa Ta`aala. When a person makes a conscious decision for every act one undertakes to be for Allaah, it transforms very mundane acts of daily life like eating, exercising, sleeping, earning livelihood, conjugal relations with spouses, shopping for necessities, tending to one’s children or playing with them, spending quality time with family, etc. into acts of obedience. Naturally when they are done for Allaah, they will also be done the way Allaah wants them to be done. For example, Allaah tells people to enjoy food, saying, ” …. Eat, drink but do not be excessive or wasteful” (Al A`raaf 7:31) Over-eating, consuming things that hurt one’s health or taking big portions and then throwing them in garbage will all be excessive or wasteful activities. Hence, a person enjoying food for Allaah will start with His name, eat only what is good for the health, in addition to its good taste, flavour and deliciousness. He will eat only in reasonable quantity, without over-eating and without wasting. And he will finish by thanking Allaah for making it possible and available for us to enjoy. Thus, an intention to obey Allaah and performing the action according to the teachings of Islam has transformed a mundane activity into an act of Allaah’s obedience that has its physical health benefits as well. 

This is just one example to show how an ordinary act of living becomes an act of Allaah’s obedience in Islam through the purity of intention for Allaah SWT. It applies to our collective life in the same way. Whether it pertains to the matters of community, running of the country, maintaining law and order, establishing peace and justice, economic policy, international relations, etc. all these matters in all affairs of life must be performed in obedience to Allaah and for His pleasure only. This is how life becomes a life of ‘Ibaadah of Allaah Subhaanahu wa Ta`aala..

It must, however, be clearly understood that dedicating our obedience in all of our individual and collective affairs exclusively to Allaah and making all our actions purely for Allaah includes the intentions and motives behind those actions. If the motive or intention behind our actions is not purely and exclusively for Allaah, Ikhlaaŝ is not achieved. Rather, when the intention is not pure for Allaah, even a great act of worship is reduced to an exercise in futility. A person asked the Messenger of Allaah, Sall Allaahu `alayhi wa sallam: “If we donate money to earn a good name in the society, will we be rewarded for it?” The Prophet responded negatively. Then the person asked, “If we intend to gain good name as well as Allaah’s reward, then?” The Prophet, Sall Allaahu `alayhi wa sallaam replied, “Allaah does not accept unless it is purely for Him.” And he recited the first verse quoted above: Mind it! Exclusive, sincere obedience is Allaah’s due.[1] 

The following famous Ĥadeeth explains this point very well:

“The value of actions is determined by the intentions behind them. If a person migrated only for Allaah and His Messenger, his Hijrah (migration) will be rewarded as being for Allaah and His Messenger. But, if a person migrated for a task he wanted to accomplish or a woman he wanted to marry, then his Hijrah (migration) will be considered only for the intended purpose.”

Hijrah was an extremely difficult act that required a huge sacrifice from the believers, where people would leave their home, wealth, kith and kin, friends and everything else behind them and move to Madeenah to be with the Prophet, Sall Allaahu `alayhi wa sallam and the Muslim community in a strange land among strangers. Considering the tribal nature of the society it was the ultimate act of sacrifice that could be performed short of giving one’s life. Hence it was the most rewarding act in Islam. This Hadeeth explains that even such a wonderful act of worship is valueless, if it was not done purely for Allaah and His Messenger.

The other examples are:

A person asked the Prophet, Sall Allaahu `alayhi wa sallam and sought his opinion about someone who participates in a battle to seek Allaah’s reward as well as recognition in the world, what will be his reward? The Prophet replied, “There will be nothing for him.” He repeated the question three times and the Prophet gave the same response. Then the Prophet said, “Allaah Subhaanahu wa Ta`aala does not accept an action unless it is purely for Him and for seeking His pleasure.”

‘Abdullaah Ibn ‘Amr Ibn ‘Aaŝ asked the Prophet, Sall Allaahu `alayhi wa sallam about Jihaad and battle. He responded: “O ‘Abdullaah, if you fought steadfastly, only for Allaah’s rewards, Allaah will raise you exactly as steadfast fighter who only expected Allaah’s reward; however, if you fought to show off and to brag, Allaah will raise you as such. O ‘Abdullaah whatever your attitude was while fighting or being killed, in that condition Allaah will raise you.” 

Once people were talking about Dajjaal, the false Christ, in the Masjid when the Messenger of Allaah, Sall Allaahu `alayhi wa sallam came out of his quarters. He asked, “Should I tell you something more dangerous than Dajjaal?” Then he explained: “It is the hidden Shirk, such as when a person who is praying increases the duration of his prayer because someone is watching him.” 

Also consider this narration in which the Prophet, Sall Allaahu `alayhi wa sallaam gave examples of three people:

“The first person to be decreed upon on the Day of Judgment will be a martyr. When he will be brought, Allaah Subhaanahu wa Ta`aala will recount his blessings, which he will acknowledge. Allaah will ask him, “So how did you react to them?” He will say, “I fought for you until I was martyred.” Allaah will say, “You have lied. You fought so that you are called a brave man, which you were called.” His matter will be decreed and he will be dragged away on his face into the fire.

The second will be a person who learnt and taught the knowledge and the Qur-aan. When he will be brought, Allaah Subhaanahu wa Ta`aala will recount his blessings, which he will acknowledge. Allaah will ask him, “So how did you react to them?” He will say, “I learnt and taught the knowledge and read the Qur-aan for your sake.” Allaah will say, “You have lied. You learnt the knowledge so that you are known as a scholar and you recited the Qur-aan so that you are known as Qaari, which you were called.” Then his matter will be decreed and he will be dragged away on his face into the fire.

The third will be a person who was bestowed generously by Allaah and was granted all kind of wealth. When he will be brought, Allaah Subhaanahu wa Ta`aala will recount his blessings, which he will acknowledge. Allaah will ask him, “So how did you react to them?” He will say, “I did spend for your sake on every cause for which you liked the money to be spent.” Allaah will say, “You have lied. You did so that you are known as generous, which you were called.” Then his matter will be decreed and he will be dragged away on his face into the fire.

The fact that the consequences in the hereafter will all be based on the motives and intentions behind the action is further explained by the following:

The Messenger of Allaah, Sall Allaahu `alayhi wa sallaam said, “People will be resurrected on their intentions.”

“Verily, Allaah does not look at (give any consideration to) your looks and your wealth, but your hearts (intentions) and your deeds.”

Looking at hearts indicates that He sees if your heart is in the right place or not, or in other words, if your intentions are purely for Allaah or not. Looking at both hearts and deeds indicates that none of them in itself is enough. Both have to be right. Not only does the intention have to be right but also the action. Wrong actions undertaken with the best of intentions will neither be appreciated nor useful. Similarly, the best of actions undertaken with the wrong intention will also be useless in bringing reward from Allaah Subhaanahu wa Ta`aala. Hence, actions must be those approved of by Allaah and they must be undertaken with pure intentions for the pleasure of Allaah SWT.

It is for this reason that we are taught to make a sincere intention in our heart for everything we do for Allaah. And to help people remember making a sincere intention in the heart, some words have been suggested that people should recite before performing actions. It is purity of this intention behind our actions that makes our whole life as ‘Ibaadah.

Instead of being done purely for the pleasure of Allaah, if a good act is performed to show off, it is considered Shirk: 

“Who prays to show off, he commits Shirk (worshipping others in addition to Allaah); who fasts to show off, he commits Shirk; and who gives charity to show off, he commits Shirk.”

“From all that I am worried about you, the most I am worried about is the minor Shirk”. When asked what it is, he explained, “Ar-Riyaa (showing off)”.

‘Umar Ibn Khaŧŧab once found Mu’aadz crying at the grave of the Prophet, Sall Allaahu `alayhi wa sallaam. When asked for the reason for his crying, he said, “I am crying because of what the Prophet had said: ‘Even a slight Riyaa (showing off) is Shirk.‘”

The Prophet, Sall Allaahu `alayhi wa sallam related Allaah Subhaanahu wa Ta`aala’s warning, “Of all those who are joined in worship (Shurakaa), I am the most shirk-averse. So if anyone performs a deed with any other intention along with Me, I reject both him and his shirk.” In another version, it says, “I disavow it completely. It is for whatever other intention there was.” 

And that is why there will be severe punishment for those who do good deeds only to show off:

Talking about Jabalul Ĥuzn, an area of Jahannam so dreadful that even Jahannam itself seeks Allaah’s refuge from it 400 times daily, the Messenger of Allaah, Sall Allaahu `alayhi wa sallaam said, that it is for those “Great and frequent reciters of the Qur-aan who perform the religious deeds just for showing off.” 

The Prophet Sall Allaahu `alayhi wa sallam said, “There is a valley in Jahannam from which it itself seeks Allaah’s refuge 400 times every day. It has been prepared for those who show off from the Ummah of Muĥammad: Scholar of Allaah’s book, giver of charity to people, Haajji of House of Allaah, and one who goes out in the way of Allaah.” 

However, if a person’s motive for an action is pure for Allaah but people praise his action, it remains a rewarding action for the doer on account of his purity of intention:

The Messenger of Allaah, Sall Allaahu `alayhi wa sallaam was asked, “What if someone is praised or loved by people because of his good deeds.” He responded, “That is the good news in this world for the rewards in the Hereafter.” 

The purity of intention and motive for Allaah’s pleasure determines the quality of the action; and it is the quality of the actions, rather than quantity that determine one’s success as a believer:

When Mu’aadz asked the Prophet, Sall Allaahu `alayhi wa sallaam for advice, he told him, “Dedicate your Deen purely and sincerely for Allaah, then even a little action will be enough for you (your salvation).”

A person who has a good intention earns reward even if he is unable to fulfill his intention:

“If a person goes to bed with sincere intention of getting up for Salaah of Tahajjud, but was overtaken by sleep so that could not get up until Fajr, he will be credited for what he intended and the sleep will be counted as a bonus from his Lord.”

When returning from Tabook, the prophet said, “There are some people who stayed in Madeenah, but they were with us traveling through all the valleys or passes that we journeyed through, they were held back for valid reasons.” 

Once a person has Ikhlaaŝ for Allaah Subhaanahu wa Ta`aala, His attitude becomes sincere, positive, loyal and well-wishing not only towards Allaah but also towards His Messenger, Sall Allaahu `alayhi wa sallaam and all Muslims:

Tameem Ad-Daari reported that the Prophet, Sall Allaahu `alayhi wa sallaam repeated three times, “Deen is Naseeĥa (sincerity, fidelity and genuine well-wishing).” We asked, “For who?” He said, “For Allaah, His Messenger, for His Book, for Muslim leadership and for common Muslims.” 


[1] Reported by Ibn Mardooyah from Yazeed Ar-Raqqaashi, Tafheemul-Qur-aan (Urdu) by Syed Abul A’laa Maudoodi, volume 4 page 356

 
 


(Al-An’aam 6:161-162)


(Reported in Aboo Dawood and Bukhaaree from Aboo Umaama)


(Bukhaaree reported by Anas)


(Mishkaah from ‘Abdullaah Ibn ‘Umar)


(Reported in Bukhaaree and Muslim from Anas)


(Az-Zumar 39:2-3)


(Az-Zumar 39:11-12)


(An-Nisaa 4:146)


(Al-Bayyinah 98:5)


(Bukhaaree and Muslim from ‘Umar Ibn Khaŧŧaab)


(Aboo Dawood and Nasaai from Aboo Umaamah)


(Aboo Dawood)


(Aboo Sa’eed Khudri in Ibn Maajah)


(Aboo Hurayrah in Muslim)


(Reported from Aboo Hurayrah in Ibn Maajah)


(Aboo Hurayrah in Muslim)


(Aĥmad from Shaddaad Ibn Ows)


(Musnad of Aĥmad from Maĥmood Ibn Labeed)


(Mishkaah)


(Aboo Hurayrah in Muslim)


(Aboo Hurayrah in At-Tirmidzi)


(Ibn ‘Abbaas in Ibn Maajah)


(Aboo Dzar in Muslim)


(Al-Ĥaakim)


(Nasaai and Ibn Maajah from Aboo Dardaa)


(Bukhaaree and Aboo Dawood from Anas Ibn Maalik)

Part 8.2: Taqwa

Taqwa is so important in Islam because it is the source of all virtues and goodness. It is the catalyst that reforms a person from the inside. Once a person adopts the attitude of Taqwa, he embarks upon a path of continuous self-improvement. He monitors his own thoughts, motives and actions in order to ensure that they remain pure and aligned with the guidance and objectives of Islam. He becomes motivated, eager and enthusiastic to do good in his ethics, morals, dealings, human relations, and every aspect of his conduct in day-to-day life. He tries his best to avoid any bad behaviour in any of the affairs of life. Good actions please him. Mistakes give him anxiety, in which case he immediately repents, seeks Allaah’s forgiveness and makes up for them by doing more good. He loves Allaah Subhaanahu wa Ta`aala’s creations and cares for them. He becomes generous, gracious, forgiving and kind. He becomes a champion for the rights of the weak, neglected, disadvantaged and persecuted people of the society. He courageously stands up and struggles for the establishment of justice, fairness, equity and equality of all people. He dedicates himself selflessly, never expecting or accepting any thing or any benefit in return because his goal is attainment of Allaah’s pleasure, mercy and forgiveness.
Because Taqwa influences behaviour so strongly, some people think of Taqwa as if it is an action or a combination of actions. The fact that it is an attitude or mental disposition is indicated by the following:

…They are those whose hearts Allaah has tested positively for Taqwa…

And whoever reveres symbols of Allaah’s glory – indeed, it is from Taqwa of hearts.

Muslim reported from Aboo Hurayrah that the Messenger of Allaah, Sall Allaahu `alayhi wa sallam said, “Taqwa is right here.” And he pointed to the chest. 

When talking about Hajj, Allaah Subhaanahu wa Ta`aala commanded:

And take provisions for the journey, and the best of the provisions is Taqwa.

When educating about the role of modest dress, the Qur-aan reminds people that in addition to following the commands about dress, a person’s being enveloped in the attitude of Taqwa is the most important thing to ensure proper behaviour whether in matters of dress or purity of behaviour:

And the garment of Taqwa is the best.

Taqwa is such an important aspect of Islamic personality that it is the sole determinant of evaluating people from Islamic perspective. Although we should not judge people in general, we do need to evaluate people for some important matters in life such as business partnerships, extending credit, marriage proposals, and electing someone for a position of leadership or trust. For such selections or elections, Muslims must be evaluated solely on the basis of Taqwa. Absolutely no consideration should be given to such matters as friendship, ethnicity, mother tongue, geographical origin, clan, caste, physical features, religious sect or affiliation, etc. Allaah Subhaanahu wa Ta`aala has said clearly:

The most honourable of you in the sight of Allaah is the person who has the strongest Taqwa.

The Messenger of Allaah, Sall Allaahu `alayhi wa sallam said:

“People can only be one of two kinds: A person with piety and Taqwa and, thus, honourable in the sight of Allaah; and a person disobedient, hard-hearted and, thus, dishonoured in the sight of Allaah.” 

But how do we know who has more Taqwa if Taqwa is a condition of heart, a state of mind and an attitude?

The pious behaviour that results from Taqwa is called Birr. To evaluate Taqwa, we need to see if the person’s life is characterized with Birr or not. Unfortunately, many people look at the appearance of people to evaluate their level of Taqwa. If a person wears a certain kind of dress or “looks like a Muslim”, they think he has Taqwa. The absurdity of this criterion is so obvious that it does not need any comment. Some others judge people on the basis of their Ŝalaah, Sowm and other acts of worship. Although these are good acts, they are not complete as criteria of Taqwa according to Allaah and His Messenger, Sall Allaahu `alayhi wa sallam. The reason is that the acts of worship are only a part of our duties to Allaah Subhaanahu wa Ta`aala, while Taqwa impacts the whole life, not some actions only. Unless the characteristics of Islamic personality are also present in all other aspects of life along with acts of worship, proper level of Taqwa is absent. Consider the following:

Piety [6] is not turning your faces towards East or West in prayer. But piety is a descriptor of a person who: Believes in Allaah, the Last Day, the angels, the Book and the prophets; gives his favourite[7] assets[8] out of love for Him to relatives, orphans, the needy, the traveler, to those who ask, and to free the subjugated[9]; establishes Ŝalaah and pays Zakaah; is one of those who are very particular about fulfilling their promises when they promise; and, is of those who are outstanding in perseverance during adversity, suffering and war. Such are the true believers and such are the people who have Taqwa.

This verse categorically denies that fulfilling certain religious rites can be regarded as Birr (piety or righteousness) in Islam. It defines piety in terms of the attributes of Islamic personality and ends with a statement that those who have these qualities are truthful and have Taqwa. Thus, only those who possess all the qualities mentioned in this verse are true in their claim to be Muslims and to have Taqwa.

It deals with faith, acts of worship, ethics and morals, money matters and financial affairs, social and political set up, Islamic mission and war all in one breath. It gives an unequivocal message that human life is one entity. It cannot be compartmentalized into secular and religious sections. Piety does not belong only to formal acts of worship. It pervades life as a whole. In addition, this description of people with Taqwa and piety (Birr) clearly indicates that they are the people who not only have transformed their whole life according to Islamic ethics, but also have dedicated their resources and lives for the sake of Allaah to live like an organized Muslim community, to establish an ideal Islamic society and to strive for making Islam the dominant way of life in the world. In this way it is a fulltime, lifelong commitment to a collective mission rather than a matter of performing some individual good deeds. 

There are no short cuts to attaining Birr and complying with the demands of Taqwa. Those who have assumed that requirements of Taqwa and Birr are fulfilled by performing a few religious rites and donning a certain type of clothing or appearance are deluded. It is a tough arduous road of a continuous Jihaad that starts with faith, which is validated by good actions such as generosity for the love of Allaah, personal relationship with Allaah through Ŝalaah, establishment of the Islamic society on the basis of Ŝalaah and Zakaah, fulfilling of all promises made including the promise to Allaah for the establishment of His Deen, and, while living this missionary life, demonstrating the highest level of perseverance in any circumstances. Only those who consistently try to perform at this level of dedication are being recognized in this verse by Allaah Subhaanahu wa Ta`aala that they are truthful in their claims of being Muslims and that they are the people with Taqwa.

When the prophets or messengers of Allaah were sent, their followers adopted that kind of piety. However, as a result of degeneration of religious performance and satanic influences over time, people lose this comprehensive concept of Birr (pious behaviour). That is why Muslims have been reminded that pious, faithful behaviour is not just performing some ritualistic exercises such as turning one’s face to this Qiblah or that. It is much more than this. It is in fact a matter that must encompass the whole personality and lifestyle of a person. Accordingly, if someone has the characteristics listed in this verse, that person can be counted among those who have Taqwa. Otherwise, he has neither Taqwa nor piety, regardless of the appearance and religiosity of that person.

Forgiving, fulfilling promises and covenants, practising justice, calm and steadfast obedience to leadership are all natural results and indications of Taqwa:

— If you relinquish your share, that is most compatible with Taqwa.…

Yes, who fulfills his promise and adopts Taqwa, then indeed, Allaah loves those who have Taqwa.

Practice justice that is most compatible with Taqwa.

Except those Mushriks who entered into a treaty with you and then did not fall short in any respect and did not ally with anyone against you, then complete your treaty with them for the treaty period. Verily, Allaah love those who have Taqwa.

Remember when the disbelievers filled their hearts with pride, the pride of ignorance, and Allaah sent down tranquility on His Messenger and on believers, and kept them on the attitude of Taqwa, of which they were most deserving and eligible.

The commitment to Deen is not fulfilled until there is a strong desire to spread goodness and a dedication to race towards goodness in all matters of life:

They all are not the same. Among the people of the Book is a group that stands by their covenant. They spend nights reciting the Book and prostrating. They believe in Allaah and the Last Day, enjoin what is good, forbid what is bad, and race to win in doing good things. They are the righteous. And whatever good they do, they will not be denied its rewards. And Allaah knows those who are Muttaqeen (who maintain Taqwa).

A person cannot become a good servant of Allaah just through performing acts of worship, unless he is particular about avoiding all matters prohibited by Allaah Subhaanahu wa Ta`aala including lying, cheating, breaking promises, back-biting, abusing or hurting people, etc: 

The Messenger, Sall Allaahu `alayhi wa sallam asked, “Who would like to learn a few points from me and act upon them or teach others to act upon them.” When Aboo Hurayrah responded positively, he mentioned five things; the first of which was: “Stay away from all that Allaah has prohibited, you will be the best of the worshippers.”

A person mentioned, “O Messenger of Allaah, there is a woman very famous for abundance of her Ŝalaah, Ŝowm and charity[10], but she troubles her neighbours with her abusive talk. The Messenger said, “She will be in Fire.” Then he mentioned of another woman, “She is known for little Ŝalaah, Ŝowm and charity. She gives some pieces of cheese in charity, but does not trouble any of her neighbours with her words.” The Messenger said, “She will be in Jannah.”

A person who has Taqwa in his heart is never going to cause harm to the life, property or honour of a Muslim or abandon him when he needs help in his needs or in protecting his life, property or honour: 

“A Muslim is a brother of a Muslim. He does not do wrong to him, does not abandon him, and does not disgrace him. Then pointing to the chest, he repeated three times, ‘Taqwa is here.’ It is bad enough for a person to humiliate his brother Muslim. A Muslim’s blood, possessions and honour is Ĥaraam (inviolable) for another Muslim.”

Dedication for spreading knowledge and understanding of the Deen is more in line with Taqwa than Nawaafil (additional) acts of ritual worship:

The Messenger Sall Allaahu `alayhi wa sallam was asked about two persons from Banee Israaeel. One of them was a scholar who offered the obligatory Salaah and sat down to teach people good things; the second used to fast during the day, and stand up for salaah all night; which of them was better. The Messenger said, “The scholar who sat after obligatory prayer to teach people good things was so superior than the worshipper who fasted during days and stood for salaah during nights as I am superior to the most ordinary person among you.”

“Teaching each other Islamic knowledge for one hour at night is better than night-long worship.”

It is not humanly possible to keep an appropriate level of Taqwa at all times. There will certainly be ups and downs in our life. As long as we continue to come back to Taqwa and continue to develop it further, Allaah Subhaanahu wa Ta`aala kindly appreciates our efforts: 

There is no blame upon those who believe and do good deeds concerning what they have eaten (in the past), if they now adopt Taqwa and believe and do good deeds; then continue to maintain Taqwa and faith; and while maintaining Taqwa, they excel. And Allaah loves those who excel.

Iĥsaan

The focus of Taqwa is on conscious care and caution in avoiding Allaah Subhaanahu wa Ta`aala’s displeasure and active seeking of His pleasure. That degree of paradigm shift – the adoption of the attitude of Taqwa — is the minimum requirement of faith. The stronger the Taqwa, the better the quality of faith. When Taqwa becomes so strong that a believer tries to excel in seeking Allaah’s pleasure and in avoiding His displeasure, it is called Iĥsaan. 

Iĥsaan is the epitome of the paradigm shift that results from a well-understood, sincere, conscious faith. It represents excellence in servitude to Allaah so that a person performs his servitude to Allaah as if Allaah is right in front of him keenly observing his performance. Naturally, when we perform in this world with a consciousness that we are being observed by Allaah Subhaanahu wa Ta`aala, our performance is going to be the most sincere and the most excellent just as people perform better when they are being watched by those in whose good books they want to be in e.g. a supervisor or best friend.

When the Messenger of Allaah, Sall Allaahu `alayhi wa sallam was asked what Iĥsaan is, he responded:

“You serve[11] Allaah as if you are seeing Him, because even though you do not see Him, He is watching you.” 

Iĥsaan is the most desirable level of commitment to Allaah’s pleasure and His deen and should remain our target to achieve through constant continuous improvement efforts.

And who can be better in Deen than he who submits completely to Allaah, practices Iĥsaan (excels in performance) and fully follows the millah (paradigm) of Ibraaheem, upright? 

However, Iĥsaan (emphasis on achievement of Allaah’s pleasure) is not something separate from Taqwa (emphasis on avoidance of displeasure). Rather, it is a stage of excellence in both achievement and avoidance, and both go hand in hand:

For those of them who practice Iĥsaan and maintain Taqwa, there is a tremendous reward.

If you practice Iĥsaan and maintain Taqwa, then indeed Allaah is fully aware of what you do.

Certainly who maintains Taqwa and remains steadfast, then indeed Allaah does not waste the reward of those who practice Iĥsaan.

Allaah is with those who maintain Taqwa and those who practice Iĥsaan.


__________________________________________

[6] The Arabic word “Birr” that has been translated here as piety literally means a person’s quality of fulfilling his/her obligations with loyalty. It can be translated as piety, faithfulness and loyalty.

[7] They are “favourite” because he himself needs them and loves them.

[8] Includes money and all kind of possessions.

[9] Slaves or people subjugated financially or socially.

[10] This is about Nafl (extra) Ŝalaah, Ŝowm and charity, not the Faraaidh (obligatory).

[11] In other narrations, instead of “serve Allaah”, the word used is “fear Allaah” or “Act for Allaah”, indicating that Iĥsaan is an attitude that pervades a person’s living style in general.

 


(Al-Hujuraat 49:3)


(Al-Hajj 22:32)


(Al-Baqarah 2:197)


(Al-A’raaf 7:26)


(Al-Hujuraat 49:13)


(Excerpt from the Prophet, Sall Allaahu `alayhi wa sallam’s speech at the last pilgrimage as reported by Baihaqi and Tirmidzi)


(Al-Baqarah 2:177)


(Al-Baqarah 2:237)


(Aali-‘Imraan 3:76)


(Al-Maaidah 5:8)


(At-Towbah 9:4)


(Al-Fatĥ 48:26)


(Aali-‘Imraan 3:113-115)


(Reported by Aboo Hurayrah in Tirmidzi)


(Reported by Ahmad Bin Hambal from Aboo Hurayrah)


(Reported by Muslim from Aboo Hurayrah)


(Reported by Daarimi from Ĥasan)


(Reported by Daarimi from ‘Abdullaah Bin ‘Abbaas)


(Al-Maaidah 5:93)


(Reported by Aboo Hurayrah in Bukhaaree and Muslim)


(An-Nisaa 4:125)


(Aali-‘Imraan 3:172)


(An-Nisaa 4:128)


(Yoosuf 12:90)


(An-Naĥl 16:128)

Part 8: Taqwa

Taqwa is the attitude and approach of a Muslim towards the affairs of life that distinguishes him from a non-Muslim. It is a mental disposition resulting from a continual awareness, remembrance and consciousness of Allaah Subhaanahu wa Ta`aala brought about by true faith in Allaah (Eemaan) and His remembrance (Dzikr). It is the fundamental paradigm shift that takes place when someone truly and consciously adopts Islamic faith. 

It is an attitude that is comprised of Allaah-consciousness, dutifulness to Him, fear of displeasing Him and being conscious, cautious and vigilant in the following manner:

Being willing, eager and careful that one’s duties to Allaah are fulfilled in every aspect of life. 

Being conscious of Allaah’s presence and our accountability to Him and conducting ourselves being mindful that He is well aware of all our actions, intentions, thoughts and behaviours. 

Being cautious not to get involved in anything that is prohibited or leads to something that is prohibited by Allaah. 

Being particular about maintaining a lifestyle that will avoid incurring the displeasure or punishment of Allaah.

As per the paraphrased discussion between Ubayy Bin Ka’ab and Umar (radhiallahu `anhum) Taqwa is: Living one’s life as carefully as one who, while passing through a dense jungle of thorny bushes on a windy day, holds his clothes close to his body in order to protect them from being caught in the thorns. Thus, Taqwa is an extremely cautious way of living in this world, saving oneself from its temptations, incitements, pressures and challenges, and thus saving one self from the damages of disobedience or sin. The focus is on avoiding disobedience to Allaah, avoiding sin, avoiding displeasure of Allaah, and thus avoiding the Fire and punishment.

To capture all the aspects of Taqwa in translation is difficult. Hence, different scholars have translated Taqwa as being God-conscious, keeping one’s duty to Allaah, or fearing Allaah. In fact, Taqwa is all these things. 

Scrupulous care and caution is an extremely important aspect of Taqwa. A person with Taqwa avoids delving into even doubtful things so that there is no risk of slipping into something that is wrong. 

The Messenger of Allaah, Sall Allaahu `alayhi wa sallam said, “A person cannot be counted among those who have Taqwa until he gives up something that may be acceptable, as a precautionary measure for avoiding something that is bad.”

In case of doubt, the conscience of a Muttaqi[1] believer is the best judge for deciding what to do and what to avoid:

He also said, “Abandon what is doubtful in favour of something beyond doubt. The criterion is that truth imparts peace to the conscience while falsehood causes anxiety.”

When asked about good behaviour (Birr) and sins (Ithm), the Messenger, Sall Allaahu `alayhi wa sallam said, “Ask yourself, ask your heart, (three times). Birr is any action about which you feel peace in your conscience. Sin (Ithm) is what pricks your conscience and about which you are double minded, even if others have given Fatwa in its favour.”

However, this is a healthy precaution applying to a situation where the nature of an action or matter is not clear in determining whether it is allowed or not allowed. It applies to grey areas where, either due to a new development or a strong difference of opinion, ordinary people cannot decide which way to go. In those situations, it is better to be cautious:

“Ĥalaal is clear and Ĥaraam is clear, however, between the two there are some unclear areas about which most people do not have definite knowledge. Whoever avoids such doubtful matters, he saves his Deen and his honour. But whoever indulges in such matters, he falls into Ĥaraam. His example is like a shepherd who grazes his cattle close to prohibited area, risking that his cattle may enter the prohibited area. Beware that every king has a prohibited area and beware that Allaah’s prohibited area constitutes His prohibitions.”

Such avoidance must not be merely on suspicion or cynicism. Avoiding things on mere suspicion may lead to extremism and a monastic mentality where withdrawal from the Ĥalaal things of the world is considered a virtue. That will neither be Taqwa nor Islam: 

A person asked the Messenger of Allaah, “I feel worried about some of the foods (such as food from Christians)”. He, Sall Allaahu `alayhi wa sallam replied, “Do not let it trouble you to the extent that you start abandoning things like Christian monks.”

People with Taqwa are very conscious of their accountability to Allaah Subhaanahu wa Ta`aala and of the purpose of their sojourn on this earth. They carefully perform all obligations and necessary duties of slavery to Allaah SWT. Their actions are not haphazard or purposeless; rather everything they do is consciously evaluated from an accountability perspective and deliberately considered from the perspective of achieving Islamic objectives. Thus, they spend their time and energies only on those matters that fulfill their obligations to Allaah, to people and themselves and those actions that will achieve Islamic objectives. And while fulfilling their worldly obligations, they are fair and equitable in their dealings with people and faithful in performing their duties. 

The importance of Taqwa and its relationship with Allaah’s remembrance and one’s concern for accountability is indicated by the following verse:

O Believers! Adopt Taqwa of Allaah; watch what each of you provides for Tomorrow (Hereafter); and again, maintain Taqwa of Allaah. Indeed, Allaah is aware of what you do. And do not be like those who forgot Allaah, and as a consequence, He caused them to forget themselves (their own well-being and their own end).

Taqwa is a natural corollary of faith. As mentioned earlier, it is the fundamental paradigm shift that takes place when Islamic faith is understood and consciously adopted. Without this shift of the attitude and outlook to Taqwa, faith is not valid and reciting Shahaadah is utterance of a false oath. The attitude of Taqwa has to be ingrained in a believer’s psyche so much that it governs a believer’s affairs in keeping with the Majesty and rights of Allaah as our Master:

O Believers! Adopt Taqwa of Allaah as much as it is His right, and do not die except as Muslims (in a state of obedience). 

Thus, it is Allaah’s right on us that we have His Taqwa to an extent that is fitting with the Majesty of the Lord of universe. It is not something that can be taken lightly or neglected. Having Taqwa is essential to be Muslim. A person without Taqwa will not die as a Muslim. Any one claiming to be Muslim without Taqwa is a hypocrite and is considered a disbeliever:

We advised those who were given the Book before you as well as you that you must have Taqwa of Allaah. But if you disbelieve, then know that whatever is in the heavens and earth belongs to Allaah. 

That is why the Qur-aan ties Falaaĥ with Taqwa and repeatedly emphasizes that only the people with Taqwa shall be the successful ones.[2] It also makes Fowz conditional on having Taqwa. There are too many verses[3] to list that describe Jannah as reward for Muttaqeen[4]. In other places, Allaah Subhaanahu wa Ta`aala has clarified that Jannah is for those who believe and do good deeds. In that way, Taqwa represents the combination of faith and good behaviour because it emanates from faith and results in good behaviour. The Qur-aan also indicates that faith and Taqwa are integral and both must be maintained in tandem for attaining reward from Allaah Subhaanahu wa Ta`aala:

Had they believed and adopted Taqwa, the reward from Allaah would have been really good.

If only the People of the Book had believed and maintained Taqwa, We would certainly have remitted their evil deeds and We would certainly have made them enter gardens of bliss.

The reward of the hereafter is much better for those who believe and maintain Taqwa. 

Therefore, believe in Allaah and His Messenger, and if you believe and maintain Taqwa, there will be a tremendous reward for you.

The life of this world is only play and amusement, but if you believe and maintain Taqwa, He will give you your rewards and will not ask you of your possessions. 

That is also the reason that when prophets and messengers called people to faith, they highlighted Taqwa of Allaah Subhaanahu wa Ta`aala and obedience to messengers as integral parts of faith:

Eesa `alayhissalaam is quoted:

I have come to you with a clear sign from your Lord, so adopt Taqwa of Allaah and obey me.

And when your Lord called Moosa that go to the unjust people, the people of Pharaoh — are they not going to adopt Taqwa?

The people of Nooh rejected the messengers, when their brother, Nooh, said to them, “Are you not going to adopt Taqwa? I am a trustworthy messenger for you, so adopt Taqwa of Allaah and obey me! And I do not ask you any reward for it; my reward is only with the Lord of the universe. So adopt Taqwa of Allaah and obey me!” 

The similar dialogue has been reported for people of Hood, Ŝaaliĥ, Loot and Shu’ayb (`alayhimussalaam) and the same invitation (So adopt Taqwa of Allaah and obey me!) has been repeated twice for each of them.

And indeed Ilyaas was one of the messengers. Remember when he said to his people, “Are you not going to adopt Taqwa?”

Because Taqwa is the natural result of consciously remembering (Dzikr) of the appropriate attributes of Allaah and accountability to Him, the Qur-aan reminds people of these matters at appropriate occasions while mentioning Taqwa[5]:

In Soorah Nisaa, after commanding people to adopt Taqwa of Allaah Subhaanahu wa Ta`aala, it reminds:

Surely Allaah is ever a Watcher over you.

Also:
Maintain Taqwa of Allaah and know that to His audience you are going to be gathered.

Maintain Taqwa of Allaah and know that you are going to meet Him; and give good news to the believers.

If you deal in the best manner and maintain Taqwa, then keep in mind that Allaah is fully aware of what you do.

Maintain Taqwa of Allaah; certainly Allaah is severe in punishing.

Maintain Taqwa of Allaah; surely Allaah is fast in reckoning.

——————————————————————————–
[1] A believer who has Taqwa

[2] 2:2; 2:189; 3:130, 200; 5:100; 24:52; 10:63-64; 85:11 

[3] For example: 3:15, 198; 4:77; 6:32; 7:35, 169; 10:63; 12:57, 109; 19:72; 26:90; 43:35; 45:45; 51:15; 52:17; 54:54; 68:34; 77:41; 78:31

[4] Those who have Taqwa.

[5] More examples can be seen at: 2:231, 233; 5:7, 8, 96; 49:1; 58:9; 59:18

 

 


(Reported by Tirmidzi from ‘Atiyyah As-Sa’di)


(Reported by Tirmidzi from Ĥasan Bin ‘Ali).


(Reported by Ahmad Bin Hanbal from Waabisah Bin Ma’bad)


(Reported by Muslim from Nu’maan Bin Basheer)


(Aboo Dawood and Tirmidzi from Qabeeŝah Bin Halb)


(Al-Hashr 59:18-19)


(Aali-‘Imraan 3:102)


(An-Nisaa 4:131)


(Al-Baqarah 2:103)


(Al-Maaidah 5:65)


(Yoosuf 12:57)


(Aali-‘Imraan 3:179)


(Muhammad 47:36)


(Aali-‘Imraan 3:50)


(Ash-Shu’araa 26:10-11)


(Ash-Shu’araa 26:105-110)


(Aŝ-Ŝaafaat 37:124)


(An-Nisaa 4:1)


(Al-Baqarah 2:203)


(Al-Baqarah 2:223)


(An-Nisaa 4:128)


(Al Maaidah 5:2)


(Al-Maaidah 5:4)