Human Soul and its interaction with Mind

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Human Soul (Nafs) And Its Interaction With Mind

(An Islamic Perspective)

Mohammed S.Uddin

The subject of soul (Nafs) had been a matter of intense speculation in the minds

of the ancient philosophers. Because of lack of a standard reference point to

solidify the thoughts, after centuries of speculations and debate, the subject was

left without much congruity. However with the advent of Islam, in the seventh

century, a better understanding of the soul and its role was derived from the Holy

Qur'an and Prophetic Traditions.

The Nafs (Soul)

The Arabic word Nafs is translated into 'Soul' in English. In Qur'an and in the

Traditions of the Prophet (may Allah's blessing and peace be on him), the word

Nafs has been mentioned frequently in reference to humankind, his nature, and

his actions. Although, it has been used to convey different shades of meaning,

its definition remains clear in the context of its use.

Nafs is one of the wonderful creations of Allah ((subhanahu wa ta'ala). In Surah

Ash-Shams, Nafs is mentioned as the seventh creation after the sun and the

moon, the day and the night, the sky and the earth. These wonders are

mentioned in pairs with contrasting qualities. In Nafs, we also see the coexistence

of contrasting virtues and vices:

"And [by] the soul and He who proportioned it, and inspired it [with discernment

of] its wickedness and its righteousness; he has succeeded who purifies it, And

he has failed who instills it (with corruption)" ... [As-Shams, 91: 7-10]

Nafs comes into existence after the R h enters the body. This interaction is

underscored in the following verse of the Qur'an, and explained in the Hadith of

the Prophet (as quoted by Ibn Kathir in his 'Stories of the Prophets'), and in the

understanding of other religious scholars of Islam:

"Then He proportioned him and breathed into him from His [created] 'Ruh' and

made for you hearing and vision and hearts; little are you grateful." ... [As-Sajdah,

32: 9]

The Verse refers to the sequential development of spiritual quality of

gratefulness, after the development of sensory faculties of hearing, seeing, and

feeling, leading to sensory perception and spiritualization of the sensory

impulses. The faculties of listening, observing, and feeling, appear to develop

only after the R h is blown into the physical body.

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Gratefulness to Allah ((subhanahu wa ta'ala) is a sign of worship and a sign of

spirituality. It is a sign of understanding the importance of Allah's blessings (like

the sensory organs of perception) bestowed on us, and the usefulness of the

objects in the environment. That understanding is dependent on the correct

interpretation of the sensory impulses, at a level above the basal perception.

This process is called 'spiritualization' of the impulse to create the spiritual

counterparts of the objects in the environment. Spritualization means forming an

image of the object beyond the physical look, an image based on its source, its

nature, and its purpose, that will ultimately connect the seeker of the truth to its

Creator.

RasulAllah (may Allah's blessing and peace be on him) said:

"Allah breathed His spirit into Adam and when it reached his head Adam

sneezed. The angels said: "Say all praise belongs to Allah." Adam repeated: "All

praise belongs to Allah." Allah said to him: "Your Lord has granted you mercy".

When the spirit reached his eyes, Adam looked at the fruits of Paradise. When it

reached his abdomen Adam felt an appetite for food. He jumped hurriedly before

the spirit could reach his legs, so that he could eat from the fruits of Paradise."...

[Stories of the Prophets, Ibn Kathir]

According to Imam As-Suhayli, once the R h is blown into a living fetus, it

interacts with the living body (made from dust and life or Hay t ) and generates a

third entity; the Nafs, which is different from both the R h and the physical body,

and yet has qualities of both.

Allah ((subhanahu wa ta'ala) created every individual and every Nafs – in such a

way that it has been given an instinctive recognition of what constitutes sin,

disbelief, and transgression, and what constitutes piety and noble conduct. The

Nafs has the ability to distinguish between both right and wrong, and works

closely with the Qalb, the mind, and free will.

During lifetime, our mind and Nafs work together; the mind being the decision

maker. Although, Nafs can influence the mind through whispering, Allah

((subhanahu wa ta'ala) has subjugated the Nafs to the control of the mind. He

((subhanahu wa ta'ala) says: "One who purifies the soul will succeed while one

who soils it will be the loser." Nafs can be influenced by many factors both

external and internal. All actions of the Nafs, like all actions of mind, is known to

Allah (subhanahu wa ta'ala)

"And We have already created man and know what his soul whispers to

him, and We are closer to him than [his] jugular vein." [Qaaf, 50: 16]

The Nature of the Nafs:

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As a byproduct of R h and Hay t, Nafs acquires the spiritual quality of R h, and

the biological quality of Hay t. The biological qualities are more than the mere

instincts of life for survival, protection and procreation. They include other

qualities of love, affection, wishes and desires, ownership, domination,

socialization, hate, envy and jealousy. While the basal instincts of life guarantee

the continuation of existence, biological qualities define the quality of that

existence.

The spiritual qualities of the Nafs are unique attributes that set the human being

apart from other creations. These qualities include submission to Divine

Command, mercy, forgiveness and compassion, love and sympathy, reasoning

and contemplation, remembrance and gratitude. These are acquired from the

R h coming directly from the Creator (created for Adam), and indirectly through

the angel in charge of the embryo (in case of children of Adam).

The interaction between the Ruh and body occurs at certain stage of embryonic

growth in mother's womb. The embryonic growth in early period of gestation is

primarily directed to the creation of fundamental elements of life, called the period

of embryogenesis that involves cell proliferation and cell differentiation. This

fundamental process is similar in all vertebrates, except the dissimilarity dictated

by genomic code. The spiritual development of human being starts at the end of

the fourth month of gestation.

Qur'an describes this stage of human growth as 'khalqan  khar' or 'a different

creation,' meaning a multifaceted human being with spirituality and rationality.

This transition from the simple biological creation to 'khalqan  khar' starts with

the time when the R h is blown into the embryo:

"Then We made the sperm-drop into a clinging clot, and We made the clot

into a lump [of flesh], and We made [from] the lump, bones, and We

covered the bones with flesh; then We developed him into another

creation. So blessed is Allah, the best of creators." [Al-Mu'minun, 23: 14]

The impact of R h continues to manifest itself in the role of Nafs in maintaining

the spiritual connection with Allah ((subhanahu wa ta'ala). "Belief in the existence

of a Supreme Power beyond humans and all other creations, and an inherent

tendency to submit to 'Some One' beyond creations" are some of those signs.

In addition, for all humans, a deep inner commitment to acknowledge Allah's

Lordship (Rububyiah) is another sign of that spiritual connection. This

"Commitment to acknowledge" is at the core of the "Primal Covenant" that

specifically binds the Nafs and the person to Allah's Lordship.

The Primal Covenant was entered into between the Creator, and the future

person and his Nafs, long time before their creation:

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"And [mention] when your Lord took from the children of Adam - from their

loins - their descendants and made them testify of themselves (their

souls/anfusihim), [saying to them], "Am I not your Lord?" They said, "Yes,

we have testified." [This] - lest you should say on the day of Resurrection,

"Indeed, we were of this unaware." [Al-Araf 7: 172]

At birth, infants are unaware of their future, but they have the ability and potential

to learn through use of their sensory organs. They survive the sensitive and

critical period of infancy in large part due to their innate instincts to respond to

hunger, thirst, and other necessities. As individuals grow older, their sensory

organs develop further and contribute to their ability to acquire further knowledge

and experience regarding their environments:

"And Allah has extracted you from the wombs of your mothers not

knowing a thing, and He made for you hearing and vision and intellect that

perhaps you would be grateful." [An-Nahl, 16: 78]

The Nafs (soul) appears to be the driving force behind every action of a human

being, whether it is a physical or spiritual action. It is at the core of the person,

and it is the essence of what makes every individual unique. It is the sum of a

person's individual characteristics, hopes, dreams, ambitions, and desires.

In maturity and adulthood, as the person learns from what he receives from the

environment, he is able to rationalize the information, contemplate on its

meaning, and look for its significance. In doing so, he is able to connect those

experiences to the source of the information, and ponder on the hidden meaning

and purpose behind the creations. This in turn draws him closer to the ultimate

source of all creations – Allah ((subhanahu wa ta'ala)– and enables him to

express gratitude to the Creator for everything around him and everything that he

has been blessed with.

Those who use their advanced faculties and capabilities for selfish reasons and

do not use them to grow closer to Allah ((subhanahu wa ta'ala) are considered

like cattle, one with comparatively nothing more than basal perception and no

ability to spiritualize. They are like cattle or even worse, because they ignore the

message in creations, despite being blessed with higher faculties to perceive:

"And We have certainly created for Hell many of the jinn and mankind.

They have hearts with which they do not understand, they have eyes with

which they do not see, and they have ears with which they do not hear.

Those are like livestock; rather, they are more astray. It is they who are

the heedless." [Al-A'raf, 7: 179)

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The relationship between a person and his Nafs is very close and intimate: once

born, they are never separated except under specific circumstances, such as

sleep and death. In both sleep and death the Nafs leaves the body, but in sleep

it returns to the body with Allah's permission and causes the state of awakening,

while in death it does not return. In Resurrection, it joins the body and enter the

eternal life:

"Allah takes the souls at the time of their death, and those that do not die

[He takes] during their sleep. Then He keeps those for which He has

decreed death and releases the others for a specified term. Indeed in that

are signs for a people who give thought." [Al-Zamar, 39: 42]

The Soul (Nafs) and Mind Interaction:

During the awakening period of our worldly life, the Nafs acts as the driving force

behind our existence. It is the force behind our consciousness and conscious

perceptions, our survival, protection, procreation and propagation, our

personality, character and conduct, our wishes, desires and success.

In accomplishing these goals, the Nafs works closely with our brain and mind.

This working relationship is rather complex and poorly understood.

In real life experience, what our brain perceives is not the real objects or sound in

the environment, but it is the virtual pictures of those objects or sound or contacts

which generate simple electrochemical impulse in the neuron, the nerve cells of

the brain.

The image of the object or the sound thus perceived is very basic, and the

reaction to it is purely instinctive, as it pertains to any life, but it gradually

improving along the ascending ladder of Intelligent Design:

In case of humans, the ultimate creation, the perception of an object or sound

occurs at a much higher level. For accurate perception, sensory impulses must

pass through a special area in the brain called Wernicke's area, before reaching

the respective specific cortical centers where it reaches a group of specific

neurons. In these neurons a virtual image of the object or the sound has to be

created that will simulate the actual object or sound in the environment for

conscious perception to occur.

The neurons, the cells of the brain, are thus the final destination of all sensory

impulses and the ultimate site of perception. The time taken between reception of

the impulse and virtual simulation is about half a second (The Human Brain by

Rita Carter).

Although the neuron is a special cell that works through extensive communication

network, there is no scientific evidence to show that it is equipped with any

special system to transcribe those electrochemical impulses into virtual reality

image of the objects outside the brain.

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Thus from technical point of view, a virtual picture can be simulated only when

the system is equipped with a specially designed software specific for that

purpose. In the absence of such a mechanism, what enables our brain to

produce that virtual image simulating the object or the sound in the environment

remains a matter of further research.

The Holy Qur'an on the other hand informs us about the qualities of the Nafs.

Some of its qualities are that it is a created entity that has the ability of discerning

between right and wrong, and that it can be purified with virtues or it can be

soiled with vices:

"And [by] the soul and He who proportioned it, and inspired it [with

discernment of] its wickedness and its righteousness; he has succeeded

who purifies it, And he has failed who instills it [with corruption]." ... [As-

Shams, 91:7-10]

With these qualities, the Nafs can act as a perfect template to transcribe and

interpret these electrochemical changes in a neuron, create their spiritual

counterparts for contemplation, and make suggestion to the mind for action (Allah

knows best).

In addition to the environmental factors, the Nafs appears to work closely with the

limbic system of the brain, particularly the hypothalamus and amygdala that are

concerned with internal homeostasis and human behavior. A stable internal

homeostasis calls for a balanced (normal) environment of fluid and electrolytes in

the body. Any abnormality in the homeostasis is detected by the hypothalamus

and it responds to the need for immediate and long term solutions:

It responds spontaneously (through autonomic nervous system) and corrects the

situation by mobilizing the resources available inside the body through neurohormonal

mechanism for temporary solution. Then it generates an electrical

signal based on the abnormality (e.g. the hunger signal because of low blood

sugar) and sends it to the frontal cortex to take action for long term solution of the

problem.

Thus any corrective measure outside of the autonomic response must be met

through the somato-sensory system e.g. the symptoms of hunger and thirst calls

for eating and drinking, and the symptom of desire calls for active fulfillment or

restraint. Neurologically these symptoms are only electrical signals generated by

the limbic system perceived only at neuronal levels.

Mind that makes the decisions to respond, has no connection with these

feelings/symptoms. Not only that, the interpretation of the symptoms, and the

appropriateness of the time and degree of response must be quickly determined.

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The most appropriate agency that can carry out this arduous job will be the Nafs

because of its knowledge of virtues and vices. Once this is accomplished, the

mind can work on it either positively or negatively.

An example of the role of Nafs and mind on appropriateness of timely response

is the the case of fasting: Although the sense of hunger during fasting is an

appropriate call made by the Nafs, and for the mind to look for food for satiety,

but because of the obligation of fasting, the mind exercises restrain on the Nafs

and refrain from eating until when the time is appropriate. And this principle

applies to many other situations during our everyday life and to be successful

one must restrain against the greed of the soul for the material things in this life:

"So fear Allah as much as you are able and listen and obey and spend [in

the way of Allah]; it is better for your selves. And whoever is protected

from the stinginess of his soul - it is those who will be the successful."...

[At-Taghabun, 64:16]

Types of Nafs:

All Nafs are pure at birth and acquire virtues and vice as the individual grows

older. Infants respond only to the basic instincts of survival – 'crying at birth' is

an effort to breathe, and a response to hypoxia and sudden change in

environmental temperatures (womb vs. room), assisted by a scream to help

expand the lungs. This is soon followed by the development of the sensations of

hunger and thirst. These are natural response of the Nafs to the internal

requirements.

The growth of a Nafs is almost parallel to the physical and psychological growth

of an individual. From functional point of view, a Nafs can fall into one of the

three categories:

The 'nafs al-'amm rah' (baser self) is the Nafs which inclines an individual

towards the fulfilling of their baser desires unless it is appropriately restrained.

"And I do not acquit myself. Indeed, the soul is a persistent enjoiner of evil,

except those upon which my Lord has mercy. Indeed, my Lord is Forgiving and

Merciful." [Yusuf, 12: 53]

The 'nafs al-law'wama' is the Nafs that inclines the person more to good than

evil. It has an in-between position of 'nafs al-'amm rah' and nafs al-

Mut,ma'innah':

"And I swear by the reproaching soul." ...[Al-Qiyamag, 75: 2]

The 'nafs al-Mut,ma'inna'h' – satisfied and pleasing to Allah ((subhanahu wa

ta'ala). In this state, the spiritual heart (Qalb) and the Nafs are in the same plane

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without any conflict, conforming to the very nature of the human being. In

Resurrection, Allah (subhanahu wa ta'ala) will welcome them to the Paradise:

"O reassured soul! Return to your Lord, well-pleased and pleasing [to Him], and

enter among My [righteous] servants and enter My Paradise." [Al-Fajr, 89: 27-30]

Because of the trial of everyday life, it is very easy to be misguided, but Allah

(subhanahu wa ta'ala) protects the Nafs of those whom He chooses for special

missions from evil deeds. The Nafs can be trained and purified through the

remembrance of Allah:

"He has succeeded who purifies it, and he has failed who instills it [with

corruption]." [As-Shams, 91: 9-10]

As an individual continues to grow, the inner self begins to acquire different

qualities that relate to the person's physical and emotional state. Joy, sadness,

obedience, rebellion, satisfaction, discontent, love and hate, acceptance or

rejection, are different virtues and vices of a growing personality and can be

collectively called the qualities of Nafs.

During the earlier stages of life, there is a general tendency to do things which

don't conform to the ideal standards of adults, and which may sometimes be

harmful. However, this is because children are still unaware of the greater

consequences of their actions; to them, everything is a new experience, and

these experiences contribute to the total sum of the individual's empirical

knowledge.

The example of children acting upon impulse is similar in example to that of Nafs

al-Amm rah bis-Sū' (the Nafs which commands to evil). This type of soul is most

concerned with fulfilling every inner desire, regardless of its morality and

consequences:

"And I do not acquit myself. Indeed, the soul is a persistent enjoiner of evil,

except those upon which my Lord has mercy. Indeed, my Lord is Forgiving

and Merciful." [Yusuf, 12: 53]

Teenagers behave very differently from young children: on one hand, they have

the experience and knowledge gained through childhood; on the other hand, they

have entered a new world to live in and to learn from, a period of fluctuating

hormones, when teenagers experience physical, mental and psychological

changes.

Often, teens find themselves retreating into their own little bubbles and secret

worlds – thinking, questioning, and reflecting on the world around them; often

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struggling between acting on their desires and doing what's right. It is this Nafs

which inspires an individual to feel remorse and to repent upon sinning:

"And I swear by the reproaching soul." ... [Al-Qiyamah, 75: 2]

"Then they turned, one against another, in reproach. They said: "Alas for

us! We have indeed transgrased...for we do turn to Him (in repentance)."...

[Al-Qalam, 68:30-32]

Under the guidance of a wise individual, the soul may be trained to a level of

poise in which it seeks to adhere to goodness and laments its wrongdoings. The

training may involve systematic ritual worship, programmed abstention, and

practiced submission to Allah ((subhanahu wa ta'ala). As a result, the Nafs can

attain a state of concordance with both human nature and the spiritual nature of

the Qalb; a condition of complete harmony, wherein inner conflict dissipates and

a physical, spiritual and emotional balance is achieved. Thus, the ultimate

triumph is directly proportional to our ability to control our Nafs' impulse to

cupidity:

"So fear Allah as much as you are able and listen and obey and

spend [in the way of Allah]; it is better for your selves. And whoever

is protected from the stinginess of his soul - it is those who will be

the successful."

[At-Taghabun, 64: 16]

After adolescence, an individual becomes more thoughtful, practical, and

realistic; emerging from the fantasies of youth into the real world.

This is a time when the Nafs is very much motivated to attain worldly gain.

Towards the end of this period, one starts to see the results of their efforts;

depending on their achievements, they may feel successful and happy. However,

the wise person will understand that worldly achievements are only temporary

and there is a greater success to consider.

A Nafs that is in conformity with his conscience and the piety of Qalb, and

surrenders itself to the Will of Allah (subhanahu wa ta'ala), will recognize the

Divine Truth. If the person is a sincere seeker of the Truth he becomes

emotionally attached to the beauty of his Faith. He now remembers the Cause of

all causes more frequently and ultimately submerges himself in devotion to Allah

((subhanahu wa ta'ala), to achieve peace and comfort in his heart:

"Those who have believed and whose hearts are assured by the

remembrance of Allah. Unquestionably, by the remembrance of Allah

hearts are assured." ... [Ar-Ra'd, 13: 28)

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And, about the age of forty, the prime time of individual life, man assuemes a

pivotal role in his worldly, communal and spiritual life. He suddenly realizes the

meaning of this probationary life and the importance of the life to come, and he

turns to Allah ((subhanahu wa ta'ala) in complete submission for himself and his

dear ones:

"...he says: O my Lord! Grant me that I may be grateful for Your favor

which You have bestowed upon me and upon both my parents, and that I

may work righteousness such as You may approve; and be gracious to

me in my issue. Truly have I turned to You and truly do I bow (to You) in

Islam"... [Al-Ahqaf, 46:15]

This is the turning point in one's life towards the state of Nafs al-Mut,ma'innah. At

this stage, the soul, mind, and heart are in complete harmony with each other

and with the Command of the Creator. They are the ones who love Allah

((subhanahu wa ta'ala) and are beloved to Him. These are the Nafs that will be

invited by Him to join other devotees and enter Paradise:

"To the righteous (it will be said): "O reassured soul, return to your Lord,

well pleased (yourself) and well pleasing to Him, and enter among my

righteous servants and enter my Paradise." ... [Al-Fajr, 89: 27-30]

This state is achieved through sincere belief in Tawheed, strict following of Divine

Commands, and constant remembrance of, and dependence on, Allah

((subhanahu wa ta'ala):

"Who remember Allah while standing or sitting or [lying] on their sides and

give thought to the creation of the heavens and the earth, [saying], "Our

Lord, You did not create this aimlessly; exalted are You [above such a

thing]; then protect us from the punishment of the Fire." [Ali-'Imran, 3:191]

Although the growth of a Nafs generally reflects the proportionate growth of the

individual, there may be discernible variations in that relationship (e.g. an adult

may continue to show teenage behavior while a teenager may show signs of

wisdom and maturity early in life).

In summary, this article attempted to address some of the intriguing facts and

myths about our soul (Nafs),and its interactions with human mind and heart

(Qalb). In thephysical world, it is the driving force behind our everyday life, and in

the spiritual life it is the connection between our spiritual center, the Qalb, and

our Creator. Although it has a tendency to be greedy about the material things,

with proper training under the guidance of Qalb and mind, it can reach the status

of the Nafs al- Mut,ma,yinnah.

Taqwa (3 parts)

TAQWA

(God-consciousness)

 

Part I

Taqwa and its Purpose

Mohammed S. Uddin

 

"Verily, the muttaqun will be in the midst of Gardens and Rivers (Paradise). In a great seat of truth (i. e., Paradise), near the Omnipotent King (Allah, the One, the Blessed, the Most-High, the Owner of Majesty and Honor)". [Surah Al-Qamar 54:54-55]

 

What is Taqwa:

 

The root word of taqwa is "Q-W-U" which means "protection" from something harmful, as expressed in the following verse,

 

"O you who believe! Save (or protect) yourself and your families from a fire whose fuel is men and stone…" [Surah al-Tahrim 66:6]

 

The Arabic word taqwa has been widely translated to mean "piety or righteousness", "fear of Allah", "obedience to Allah", "self-restraint," and "refraining from sinful act(s)". But a more comprehensive word like "God-consciousness" or "God-mindfulness", will encompass all these abstract virtues. The Holy Prophet (peace and blessing be upon him) said, "The best of provision is taqwa (God-consciousness)", that is the right conduct:

 

"And whatever good you  do, (be sure) Allah knows it. And take a provision (with you) for the journey, but the best provision is At-Taqwa (piety). So fear Me, O men of understanding!" [Surah al-Baqarah, 2;197]

 

God-consciousness leads a person to be righteous, God-fearing, self-restraining, and self-refraining from sinful act(s). That is the spiritual taqwa that protects oneself from all harms that comes his way, both physically and spiritually:

 

"…and as an adornment; and the raiment of taqwa, that is better." [Surah al-A'raf, 7:26]

 

Abu Salih reported that a man said to Abu Hurayrah, "What is taqwa (God-fearing mindfulness)?" Abu Hurayrah said, "Have you ever taken a thorny path?" The man said, "Yes." Abu Hurayrah said, "What did you do?" The man said, "If I saw thorns, I would avoid them, pass over them, or stop short of them." Abu Hurayrah said, "That is taqwa (God-fearing mindfulness)." (al-Zuhd al-Kabir 963)

 

Ubay said to Umar, "Have you ever taken a thorny path?" Umar replied, "Yes I have." Ubay then asked, "So how did you travel along this thorny path?" Umar replied, "I rolled up my garment and was cautious as to where I would tread, to avoid being pricked by the thorns." So, Ubay responded and said, "This is taqwa." [1]

 

Place in the Holy Qur'an

 

The word taqwa has been mentioned in the Holy Qur'an 60 (sixty) times. Beside the use of taqwa, its variant derivates have been used 190 (one hundred ninety) times. The subjective pronoun of the word taqwa is muttaqun.

The word muttaqun has an important place in human history. It was first used by Habil (Abel), the second son of Adam, the younger brother of Qabil (Cain), in his defense against the accusation of his older brother. Allah says,

 

Recite to them the story of the two sons of Adam in truth: when each offered a sacrifice, it was accepted from the one and not from the other. The latter said to the former, "I will surely kill you." The former said, "Verily, Allah accepts only from those who are al-muttaqun." [Surah al-Maidah, 5:27]

 

Taqwa, a Spiritual Call

 

Prophets and Messengers were sent to proclaim tawhid (monotheism) to humanity, to call them to the Right Path and to teach them the Divine Message. The essence of the message was universal, which was to proclaim the Monotheism and shun disbelief and polytheism". Taqwa was thus a part of the call to tawhid, which offered people hope for salvation and fear from punishment, and this has been the call of all the prophets.

 

Prophet Nuh appealed to his people,

 

"My people! I am to you a warner, clear and open: that you should worship Allah, have taqwa, and obey me. He will forgive you of your sins and respite you to an appointed time…" [Surah Nuh, 71:2-3]

 

Prophet Hud, was sent to the people of 'Ad, to whom he said,

 

"O my people! Worship Allah! You have no other God but Him. Will you not have taqwa." [Surah al-A'raf, 7:65]

 

Moses said to his people,

 

"Seek help in Allah and be patient. Verily, the earth is Allah's. He gives it as a heritage to whom He wills of His servants; and the blessed end is for the muttaqun." [Surah al-A'raf, 7:128]

            

Concerning Prophet Isa, Allah says,

 

And when Isa (Jesus) came with clear proofs, he said, "I have come to you with wisdom, and in order to make clear to you some of that which you differ. Therefore, fear Allah and obey me." [Surah al-Zukhruf, 43:63]

 

Thus, Qur'an, the Final Revelation, reveals that our beloved Prophet came as a guide for the muttaqun,

 

"This is the Book wherein there is no doubt; guidance unto those who are muttaqun." [Surah Al-Baqarah, 2:1-3]

 

 

Taqwa and Birr

We have mentioned that a derivative of taqwa is muttaqun, which refers to those who have taqwa.  As for muttaqun, it is an embodiment of the virtues that dictate the qualities of al-birr (righteousness), and so birr can be equated with taqwa. A person with taqwa, must build within his character the virtues that collectively define righteousness, as is seen in people with al-birr; the virtues that are far more comprehensive, and not limited by simply standing in prayer:

 

"It is not birr that you turn your faces towards the east and west [in prayer]; but birr is [the quality of] the one who believes in Allah, the Last Day, the Angels, the Book, and the Prophets, and gives his wealth, in spite of love for it, to the kinsfolk, to the orphans, to the poor, to the wayfarer, to those who ask, and to set slaves free; [who] performs prayers, gives the prescribed charity, who fulfills their covenant when they make it, and who are patient in extreme poverty, ailment, and at the time of fighting. Such are the people of the truth and they are muttqun." [Surah al-Baqarah, 2:177]

 

In the final analysis of the meaning of the words taqwa and muttaqun, it appears that a muttaqun must have taqwa that embraces two distinct aspects of life: One aspect includes a set of beliefs in the unseen, which equates to the Articles of Faith (Islamic aqidah). The other aspect includes multiple actions, including, but not limited to, the Five Pillars of Islam. In other words, it is a combination of faith and actions. This is probably the reason why the status of taqwa is very high in the Sight of Allah. The level of faith in the heart of an individual guides him in his actions, and constant consciousness of Allah in the mind serves as a source of spiritual nourishment for faith. The Holy Qur'an is the guidance for the believers and the muttaqun. Allah says,

 

"This is the Book in which there is no doubt, a guidance to those who are muttaqun, who believe in the unseen, perform the prayer, spend out of what We have provided for them, who believe in what has been sent down to you [Muhammad] and in that which was sent down before you, and they believe with certainty in the hereafter." [Surah Al-Baqarah, 2:1-4]

 

Taqwa, the Outcome of Worship

 

The worship of Allah leads to the development of taqwa or God-consciousness. Allah says,

 

"O mankind! Worship your Lord, Who created you and those who were created before you, so that you become God-conscious." [Surah al-Baqarah, 2:21]

 

In fact, one of the prime purposes of worship, obligatory or voluntary, is to achieve taqwa. Sincere worship of Allah makes the worshipper conscious of Him; and as the worshipper submerges himself in the remembrance of Allah, he gets closer and closer to Him, while moving farther and farther away from the worldly matters.

 

Engaging in worship that takes one away from the worldly matters is a necessary condition to developing taqwa, since dealing with the worldly matters opens the door to waswas, the whispering to the soul, and Satan. In as much as this life is a preparatory platform for the hereafter, wealth and children, in this worldly life, make this life attractive, which is then magnified by our desires (of the nafs) and Satan, making it difficult to move away from.

 

Thus, being aware of our predicament, and having love and compassion, Allah mandates worship for us, on a daily, weekly, yearly, and life-time schedule, in order to protect us from the influence of our self (nafs al-ammarah) and Satan. Every good deed amounts to worship. Allah says,

 

"I have created not the jinn and humanity except that they should worship Me alone." [Surah al-Dhariyat, 51:56]

 

The Components of Taqwa

 

Taqwa comprises of fear and love of Allah, hope in and dependence on Allah, worship of and devotion to Allah, and, most importantly, the awareness that Allah is Ever-watchful of His servants and He knows everything about them, is closer to them than we are to themselves, and is the final source of reward or punishment. Allah says,

 

"Their sides forsake their beds, to invoke their Lord in fear and hope, and they spend out of what We have bestowed on them." [Surah al-Sajdah, 32:16]

 

The best place, and the only place, to turn to worship and to ask for forgiveness from  Allah is during  the solitude of the night. Fear of punishment should not take one away  from the hope in Allah's mercy, since Allah's mercy subdues His anger. In fact, after committing a sin, a believer should immediately call upon Allah for forgiveness, expressing fear for His punishment and hope in His forgiveness. Allah's mercy encompasses the muttaqun:

 

"He (Allah) said, 'My punishment, I afflict therewith whom I will, and My mercy encompasses all things, which I shall ordain for those who are the muttaqun." [Surah al-A'raf 7:156]

 

Taqwa, the Measuring Unit

 

The origin of humanity is derived from a single pair of human beings (Adam and Hawwah). Allah has divided humanity into nations and tribes, so that they can know one another in the matters pertaining to this world. As for the spiritual world, then these divisions make no differences. On the Day of Judgment, the measuring unit to determine the level of honor that a person will attain will be measured by the unit of taqwa.  Allah will only honor those who have taqwa, who are conscious of Him, who refrain from doing wrong for fear of His punishment, and who perform righteous deeds for hope of His rewards. For Allah, taqwa is the ultimate measuring unit to determine a person's spiritual standard. He says,

 

"People, We have created you from a male and a female, and made you into nations and tribes so that you may know one another. Verily, the most honorable of you with Allah is the one who has taqwa. Verily, Allah is All-Knowing, All-Aware." [Surah Hujurat, 49:13]

 

 

TAQWA

Part II

Taqwa, The Guiding Light

Mohammed S. Uddin

 

Taqwa is the guiding light for a person's action and is the ultimate measuring unit to determine his spiritual standard. Therefore, Allah admonishes humanity in general, and the believers in specific, to be aware of this virtue and to enrich themselves with it in order to attain spiritual salvation. In Islamic tradition, we see that the Friday sermon (khutbah) comprises of an opening call for the congregation to attain taqwa, and it is repeated in four different verses in four different contexts: an admonition to die in state of faith (Q, 3:102), a call for humanity to acknowledge that it is a unit of a single family, a single unit of brotherhood (Q, 4:1), to always speak the truth (Q, 33:70), and to remember the severity of trials on the Day of the Hour (Q, 22:1).

 

Humanity is called to maintain consciousness of the fact that we all came from a single source, which was the first human, Adam. Hawwa (Eve) was then created from Adam to make the first human family. Therefore, humanity is an expanded family of Adam and Hawwa; a family of brotherhood that deals with each other like brothers and sisters, respect each other's right, is kind and merciful, and is compassionate and benevolent. Allah says,

 

"People, be dutiful to your Lord, Who created you from a single person (Adam), and from him He created his wife (Hawwa), and from them both, He created many men and women; and fear Allah through Whom you demand [your mutual rights], and [do not cut the relations of] the wombs. Surely Allah is Ever an All-Watcher over you." [Surah al-Nisa, 4:1]

 

Our heritage of Adam and Hawwa is established upon human genealogy, and that it is the same genetics and genomic material that runs through the human race. The apparent diversity that Allah has permitted within our genome in regard to appearances is only related for the purpose of the affairs of this material world, and it has no impact on the spiritual level of the individual; rather, that is determined by the level of one's taqwa. Allah says,

 

"People, We have created you from a male and a female, and made you into nations and tribes, so that you may know one another. Verily, the most honorable of you with Allah is the one who has taqwa. Verily, Allah is All-Knowing, All-Wise." [Surah al-Hujurat 49:13]

 

Therefore, genomic differences should not be used to treat someone else differently, such as his or her appearance, color, or ethnicity, but he or she should be honored, based on their level of piety and righteousness. It is also the level of taqwa that should be the basis of friendship in this world, since, on the Day of Accountability, companionship will be based on the level of iman and taqwa. Allah says,

 

"Friends on that Day will be foes, one to another, except the righteous." [Surah al-Zukhruf, 43:67]

 

Also, 'A'ishah relates that the Prophet said,

 

"On the Day of Resurrection, Allah will raise them according to their intention." (Muslim)

 

Call to the Believers (in Particular)

 

During every Friday sermon, the believers are reminded and admonished to attain taqwa, to be aware of Allah and His watchfulness, to revere Him as He deserves, and to not die except in a state of belief in Islam. Thus, Islam, which is the complete submission to Allah, is the final hope for the salvation of the soul. Allah says,

 

"O you who believe, fear Allah as He should be feared, and do not die except in the state of Islam." [Surah Ali-'Imran 3:102]

 

The fear of Allah resides in the heart, which is then expressed by words uttered by our tongues that are formulated by our brains. During such processing, a person must choose the right words of expression that will figuratively represent the object without exaggeration or understatement, which may be misleading. Having fear of Allah and the choosing the right words help in eliminating any plausible mistakes in having the doors to Allah's forgiveness opened. Allah says,

 

"O you who believe, be careful of your duty to Allah and speak the right word. He will put your deeds into a right state for you and will forgive you your faults. Whoever obeys Allah and His Messenger, he has indeed achieved a mighty success." [Surah al-Ahzab, 33:70-71]

           

This character of speaking the truth, was most vivid in the conduct of our beloved Prophet, who was a person of few words that contained deep meaning and direct approach. That was a divine teaching, which was necessary to preach and teach the Qur'an, the words of Allah, and to present the exact meaning without addition, deletion, or exaggeration. This was also the characteristics of all the Prophets and Messengers, who preached the Truth, and the Truth is always clear and direct, as opposed to falsehood. Allah says,

 

"Such is Allah, your real Cherisher and Sustainer. Apart from Truth, what is there but error? How then are you turned away? [Surah Yunus, 10:32]

 

"And unto Allah leads straight the way, but there are ways that turn aside. If Allah had willed, He could have guided all of you." [Surah al-Nahl, 16:9]

 

The believers are asked to refrain from doing wrong to others, and to not return evil for evil. The hatred of wicked does not justify hostility on the part of a true believer; rather, it should be dealt with patience and admonition in truth, admonition toward birr and taqwa, which is why Allah say,

 

"Help you one another in righteousness (birr) and piety (taqwa)." [Surah al-Maida, 5:2]

 

This will turn the hostility and hatred into friendship and brotherhood, as Allah says,

 

"The good deed and the evil deed cannot be equal. Repel [the evil] with one that is better. Then verily he, between whom and you, there was enmity, [will become] as though he was a close friend." [Surah Fussilat, 41:34]

 

It was indeed these virtues of the Prophet that turned the life of the tribal and feudal Arabs into the best of the best. Allah is Just, but at the same time He is the Most Merciful and Most Forgiving. It is by these and other virtues inherent in His beautiful Names―by which Allah governs His creation and by which He will justify our deeds on the Day of Accountability―that no one will be dealt with unjustly. Allah says,

 

"This is because of that which your hands have sent before you, and certainly, Allah is never unjust to His servants." [Surah al-'Imran, 3:182]

 

The believers are called upon to stand firmly for justice that is administered through Qur'anic injunctions, the practice of the Prophet and the righteous followers, and to stand against any injustice. Our stand for justice and against injustice amounts to taqwa, and will be a witness on our behalf before Allah. He says,

 

"O you who believe, stand firmly for Allah as just witnesses. Do not let the enmity and hatred of others make you avoid justice. Be just, that is nearer to piety, and fear Allah. Verily, Allah is Well-acquainted with what you do." [Surah al-Maidah, 5:8]

 

Taqwa, the Light of Ascension

 

Way Up the Ladder

 

The purpose of taqwa is ascension to the Proximity to Allah. It is fifty thousand year journey, in human reckoning, traveled by the angels and the Ruh [i.e., Jibril] in one day. It is a spiritual ascension of the believer. Allah says,

 

"From Allah, the Lord of the ways of ascent. The angels and the Ruh [i.e., Jibril] ascend to Him in a Day, the measure whereof is fifty thousand years." [Surah al-Ma'arij, 70:4]

 

Ascension to the Proximity to Allah in Paradise is achievable through patience and steadfastness in His worship. Those who worship none but Allah, and who perform all that is ordained by Him and abstain from all that He has forbidden, will receive the good news of Paradise.

           

"O you who believe, endure and be steadfast, guard your territory, and fear Allah, so that you may be successful." [Surah Ali-'Imran, 3:200]

 

"Verily, those who say, "Our Lord is Allah," and they stand firm, on them the angels will descend [saying], "Fear not, and do not grieve, but receive the glad tidings of Paradise, which you have been promised." [Surah Fussilat, 41:30]

 

Worship, the Source of Light

           

"Verily, those who believe, and do deeds of righteousness, their Lord will guide them through their Faith. Under them will flow rivers in the Garden of Delight." [Surah Yunus, 10:9]

 

The five Pillars of Islam are: the shahada (the testimony that "none is to be worshipped except Allah, alone, and that Muhammad is the Prophet and Messenger of Allah"), five daily prayers, fasting the month of Ramadan, paying the zakat, performance of the hajj, and hihad.

 

The Shahada

 

The shahada (the doctrine of Islamic Monotheism or Tawhid) is the crown of all the pillars, and once declared, it must be supported by the other pillars of worship, in the form of submission to Allah's various forms of command. It is through submission that the worshipper becomes mindful of Allah, and by which he is able to attain closeness to Him. The Prophet said,

 

"My Lord says, 'If My slave comes nearer to me by a span, I go nearer to him by a cubit. If he comes nearer to Me by a cubit, I go nearer to him by arm's length. If he comes to Me walking, I go to him running.'" (al-Bukhari 7536)

 

The Prayer

 

Standing in prayer five times a day in regularity and punctuality, brings the worshipper closer to Allah. By declaring the takbir al-tahrima (the opening glorification that enters a worshipper into the prayer) the worshipper enters the spiritual world, and begins his spiritual ascension. It brings him to a state of "as if he is seeing Allah", the quality of prayer that can only be defined by the word ihsan, and if he cannot see Allah, then he needs to know that Allah, the Almighty, is surely seeing him. That is taqwa.

 

Allah's Messenger has related that Allah said,

 

"Whosoever shows hostility to someone devoted to Me, I will be at war with him. My servant draws closer to Me, more than by anything loved by Me, by the religious duties I have enjoined upon him. And My servant continues to draw near to Me with supererogatory deeds, so that I shall love him. When I love him, I am his hearing with which he hears, his seeing with which he sees, his hands with which he strikes, and his foot with which he walks. Were he to ask of Me, I would surely give it to him, and were he to ask Me for refuge, I would surely grant it. I do not hesitate about anything as much as I hesitate about [seizing] the soul of My faithful servant. He hates death, and I hate hurting him." (Bukhari no 25, 40)

 

The Fasting

 

Fasting is an obligation, and it is a command from Allah that is applicable to all the believers that have attained the age of maturity. Thus, whoever fasts, then it is a sign of his obedience to that command.

 

"O you who believe, fasting has been prescribed for you, as it was prescribed for those before you, so that you may become muttqun." [Surah al-Baqarah, 2:183]

 

Abu Hurayrah has related that the Prophet said,

 

"Fasting is a shield." (al-Nasa'i, 2229)

 

To develop that shield, one must be God-conscious, which will restraint him from committing any sins and offer him protection from the Hellfire.

 

Fasting comprises of two obligatory components: the intention to fast, and abstaining from the nullifiers of the fast, such as eating, drinking, and sexual relationship. The fasting person is also admonished to avoid any sinful act that will jeopardize the quality of his or her fast.

 

In spite of being hungry, he will not eat, and in spite of being thirsty, he will not drink. All this is because he is conscious that Allah is watching him, and that if he breaks the fast, then he will be breaking his promise of intention that he has made. That very sense of being watched and breaking the promise, are the virtues of God-conscious, or righteousness. Additionally, he refrains from doing anything harmful that may affect the quality of his fast, such as when another seeks to quarrel with him, he says, "I am fasting." Thus, he avoids any quarrels, whether they are verbal or physical.

 

Thus, fasting, like the coat of mail of a soldier, protects a person from performing anything that is wrong, and so he is able to protect himself from any punishment in this life or in the hereafter. [The punishment for an intentional breaking an obligatory fast before its due time is severe, where the kaffarah (expiation) for it would be to fast two consecutive lunar months without break or be hanged by the feet in the Day of Judgment.] [2]

 

The Hajj

 

In hajj, particularly being in the state of ihram, the person is aware of Allah's command and follows the steps mandated for acceptance of this unique worship. The best provision for hajj is not physical nourishment, but it is taqwa or God-consciousness, which is needed for the nourishment of the soul. Allah says,

 

"The hajj is in the well-known months…and a take provision for the journey, but the best provision is taqwa. So, fear Me, people of understanding!" [Surah al-Baqarah, 2:197]

           

Thus, he remains far away from sexual relationship, committing sins, and disputing unjustly during hajj.

 

The Zakah and Jihad

 

One offers zakah and charity as a means for purification of his earnings and to aid the needy, and he fights and sacrifices his life in jihad for the religion of Allah. If the purpose is to show others one's generosity, and to be called a martyr for sacrificing his life, then all these good works will amount to sanctimoniousness; they will amount to nothing before Allah, an no reward is ever assigned to deeds that are done for the purpose of showing-off. Allah says,

 

"Those who are miserly and enjoin miserliness on others and hide what Allah has bestowed upon them of His bounties…And those who spend of their sustenance to be seen by people, and believe not in Allah and the Last Day…" [Surah al-Nisa, 4:37-38]

 

 

 

 

TAQWA

Part III

Taqwa: Levels and Rewards

Mohammed S. Uddin

 

The Levels of Taqwa [3]

 

When taqwa is used for implying fear, then it assumes three levels: taqwa, khashyah, and ishfaq. Allah says,

 

"Indeed, We granted to Musa and Harun the criterion, a shining light, and a reminder for the muttaqun. Those who fear (khashyah) their Lord without seeing Him, and they are afraid (ishfaq) of the Hour." [Surah al Anbiya 21:48-49]

 

The first level of fear is taqwa, which is the fear of displeasing Allah. It is akin to the love of Allah, because if one really loves Allah, then he will not act counter to His commands and will as this will bring about His displeasure. This is even more so once he understands that His commands are to guide him toward the achievement of eternal salvation.

 

The second level of fear is khashyah, which is the fear that exists within the inmost thoughts of a person, and it refers to his thinking that he may fall short of the standard that Allah wishes for him. This is also part of righteousness but is a degree lesser than taqwa, which is akin to love.

 

The next level of fear is ishfaq, which is one being guided to by the fear of consequences on the Day of Judgment. This lacks the quality of love of taqwa and understanding of khashyah, but is sufficient enough to help a person conduct himself on the right path. [3]

           

The level of taqwa can vary according to the level of overall performance. The status of people with taqwa, or the muttaqun, is very high in the sight of Allah, far above the level of just being a Muslim or a mu'min. Allah assures His closeness and guardianship for the muttaqun in this world, and of His bliss and direct presence in the hereafter. He says,

 

"Then, if he is one of the muqarrabun (those brought near to Allah), [for him is] rest and provision, and a Garden of delight. If he is one of those of the right hand, then there is safety and peace for those of the right hand." [Surah al-Waqiah, 56:88-91]

 

Rewards of Taqwa

 

1.     The reward of taqwa is nothing but Paradise, a seat in close proximity to Allah, the Owner of Majesty and Honor.

 

"Verily, the muttaqun will be in the midst of Gardens and Rivers. In a great seat of truth near the Omnipotent King." [Surah al-Qamar 54:54-55]

 

2.     Taqwa delivers a person within the complete care of Allah. Thus, he is able to handle any difficulty that may come to him without breaking down, as help will come to him from sources that he never imagined.

 

"And for him who is constantly aware of Allah's presence (taqwa), Allah ever prepares a way out for him. He provides for him from sources he never could imagine, and if anyone puts his trust in Allah, sufficient is Allah for him." [Surah al-Talaq, 65:2-3]

 

3.     The Believers are admonished to have taqwa, or the fear of displeasing Allah, because this will ensure that they perform good deeds that will be rewarded, thereby attaining success in this life and in the hereafter. We must consistently thrive to perform that which is right (per the Islamic Shari'ah), and never stop doing so because of temporary hurdles that exist in achieving that success.

 

Say, "O you, My servants who believe! Fear your Lord. Good is the reward for those who do good in this world, and Allah's earth is spacious. Only those who are patient will receive their reward in full without measure." [Surah al-Zumar 39:10]

 

4.     The people with taqwa will not only be rewarded with Paradise in the hereafter, but they will have therein lofty palaces that far exceed the beauty of the palaces of this world, which will be built tiers upon tiers, loaded with architectural perfection, and will have the rivers of Paradise flowing gently beneath them.

 

"But it is for those who fear their Lord that these lofty mansions, built one above another, with rivers flowing underneath; the Promise of Allah, and Allah never fails in His Promise." [Surah al-Zumar, 39:20]

 

5.     Allah blesses the God-conscious believers with furqan, the criterion, which clearly defines truth from falsehood. This was exemplified in the battle of Badr, when a limited number of strong believers (three hundred and thirteen) defeated the well-equipped army of Quraysh that numbered one thousand. This was all because they were God-fearing and depended solely upon Allah.

 

"O you who believe, if you obey and fear Allah, He will grant you furqan (a criterion), expiate for you your sins, and forgive you. And Allah is the Owner of the Great Bounty." [Surah al-Anfal, 8:29]

 

How to Attain Taqwa

 

The purpose of taqwa is to ascend upon the many rungs of the ladder to reach the Proximity to Allah. It is a fifty thousand year journey in human reckoning, traveled by the angels and the Ruh [i.e., Jibril] in one day. It is a spiritual ascension, an ascension of the soul (ruh) of the believers. It is achievable through patience and steadfastness in Allah's worship.

 

"The angels and the Ruh (i.e., Jibril) ascend to Him in a Day, the measure whereof is fifty thousand years." [Surah Ma'arij, 70:4]

 

"O you who believe, endure, be steadfast, guard your territory, and fear Allah, so that you may be successful." [Surah Ali-'Imran 3:200]  

 

Since taqwa is a very high-level spiritual achievement, it would also be a matter that would not be easy to achieve. However, Allah, out of His great wisdom and generosity, has permitted us to achieve taqwa through moderation, without incurring any hardship in the worship. Allah says

 

"So, fear Allah as much as you can; listen and obey, and spend in charity for the benefit of your own souls. Those saved from the covetousness of their own souls, they are the ones that achieve prosperity." [Surah al-Taghabun, 64:16]

 

Helpful Admonition

 

Remembrance of Allah and expression of gratitude establish direct connection with Allah. When we remember Allah, He reciprocates, not only remembering us, but magnifies the act by asking the angels to remember us by sending peace and asking Allah forgiveness for us. Allah says,

 

"O you who believe, remember Allah with much remembrance. And glorify His Praise morning and afternoon. He it is, Who sends peace upon you, and His angels too, so that He may bring you out from darkness into light. And He is Ever Most Merciful to the believers." [Surah al-Ahzab, 33:41-43]

 

"Therefore, remember Me, I will remember you, and be grateful to Me, and never be ungrateful to Me." [Surah al-Baqarah 2:152]

 

Worship of Allah, the Creator, which is the Cause of all causes, the Reason for our creation and existence, brings us in line with the purpose of creation and keeps us conscious of Him, and it aids us in being righteous. Allah says,

 

"I created not the jinn and humans, except that they should worship Me." [Surah al-Dhariyat, 51:56]

 

"O people, worship your Lord, Who created you, and those who were before you, so that you may attain taqwa." [Surah al-Baqarah, 2:21]

 

Allah, the Creator of all creation, has addressed the most rational of His creation, which is humanity, that the material success of this life in terms of wealth or children is nothing but a deception from Satan. Therefore, a person must devote his time in spiritual enrichment by connecting with Allah, and being grateful through His remembrance,

 

"People, have taqwa of your Lord and fear a Day when no father can avail anything for his son, nor can a son avail anything for his father. Verily the Promise of Allah is true. Let not then the present life deceive you, nor let the chief Deceiver deceive you about Allah." [Surah Luqman 31:33]

 

Restraining the covetousness of the soul, listening to the command, and spending in charity, leads to the attainment of taqwa and the achievement of success. Allah says,

 

"So, keep your duty to Allah, and fear Him as much as you can; listen and obey, and spend in charity; that is better for yourselves. And whoever is saved from his own covetousness, then they are the successful ones." [Surah al-Taghabun, 64:16]

           

Abu Hurayrah relates that Allah's Messenger related that Allah said,

 

"Whosoever shows hostility to someone devoted to Me, I shall be at war with him. My servant draws near to Me, more than by anything loved by Me, by the religious duties I have enjoined upon him. And My servant continues to draw near to Me with supererogatory works, so that I shall love him. When I love him, I am his hearing with which he hears, his seeing with which he sees, his hands with which he strikes, and his foot with which he walks. Were he to ask (anything) of Me, I would surely give it to him, and were he to ask Me for refuge, I would surely grant it (the refuge to him); I do not hesitate about anything as much as I hesitate about (seizing) the soul of My faithful servant: He hates death, and I hate hurting him" (Bukhari)

 

He (the Messenger) also said,

 

"Be mindful of your duty to Allah: perform the five-daily prayers, observe the fast, pay the zakah on your property, and obey your leaders. You will enter the Paradise of your Lord." (Last Sermon, al-Tirmidhi)

 

The Means of Worship

 

The Five pillars of Islam are the best means of worshipping Allah and achieving taqwa. Praying five times a day, when performed in the right way, brings one closer to Allah. While standing for prayer and declaring the takbir al-tahrima (the takbir to enter the prayer) the worshipper enters the spiritual world, begins his spiritual ascension that will bring him to a state of "seeing Allah", the quality of prayer that can only be defined by the word ihsan. And if he cannot see Allah, then he needs to know that Allah, the Almighty, is seeing him. That is taqwa.

 

We must be punctual and steadfast in our prayer. Once we are done with our worldly daily routine, we must return to worship of Allah,

 

"So, when you have finished (your occupation), devote yourself for Allah's worship, and to your Lord (Alone) turn (all your) intentions and hope." [Surah al-Sharh, 94:7-8]

 

Similarly, in the state of fasting, a person abstains from food, drink, sexual relationship, and from everything forbidden. Therefore, a fasting person is following the command of Allah. In spite of being hungry, he will neither eat nor drink anything, because he knows that Allah is watching him, and that if he breaks it, then he will be breaking the intention that he made. That very sense of being watched and breaking his intention, are the virtues of God-conscious, or piety. Allah says,

 

"O you who believe, fasting has been made obligatory for you, the way it was made obligatory for those before you, so that you can have taqwa." [Surah al-Baqarah, 2:183]

 

The same way, in Hajj, particularly in the state of ihram, the person is aware of Allah's command and follows the steps mandated for the acceptance of this unique worship. The best provision for hajj is not physical nourishment, but is taqwa or God-consciousness, which provides the spiritual nourishment.

 

"The Hajj is in the well-known months…and take a provision for the journey, but the best provision is taqwa. So, fear Me, O people of understanding!" [Surah al-Baqarah 2:197]

 

Summary

 

In summary, taqwa is a combined state of mind that is constantly aware of Allah and His command, and expresses that awareness into actions that have been guided to by the Islamic Shari'ah. The core of taqwa consists of the basic Islamic faith (aqeedah), and its action are, but not limited to, the five pillars of Islam. Once a person reaches that state of spirituality, he is under the direct guidance of Allah, and will only perform that which is good.

 

To reach that state, one needs to first enrich his iman (faith) through regular practice of the five pillars of Islam. Once his faith has grown strong, it will act as a robust foundation, and it will encourage him to perform over and above the limits of the five pillars of Islam. These extra performances include regular supererogatory prayers, voluntary fasting, giving in charity (in addition to the compulsory zakah), to be patient at the time of adversity, to be involved in community services, and to support the cause of Islam with one's self and wealth. Allah says,

 

"Not equal are those of the believers who sit [at home]―except those who are disabled―and those strive hard and fight in the cause of Allah with their wealth and lives. Allah has preferred in grade those who strive hard and fight with their wealth and their lives, above those who sit [at home]." [Surah al-Nisa, 4:95]

 

Conclusion

 

In conclusion, taqwa is a spiritual connection with Allah, and Allah loves those who love Him. Who show their love by not displeasing Him, who submit to His call and do what He commands, and who depend on Him for the outcome of their deeds (after they do everything according to Islamic Shari'ah).

 

"O you who believe, fear Allah and keep your duty to Him. Let every person look to what he has sent forth for tomorrow, and fear Allah. Verily, Allah is All-Aware of what you do. Be not like those who forgot Allah, and He caused them to forget their own selves. Those are the disobedient." [Surah al-Hashar, 59:18-19]

 

The above verses refer to Allah being fully aware of our actions and that He will hold us accountable for them on the Day of Resurrection. Therefore, we need to be aware of His watchfulness and pay heed to what we do. He admonishes us to remain connected with Him through his Remembrance, and to not forget Him, otherwise, He will make us forget our own selves.

 

To fulfill the covenant of being Allah's khalifa (deputy) in this world, we need to follow the examples of the Prophets and Messengers, since they are the teachers sent by Allah Himself to educate humanity about His commands and Sunnah. They were the muttaqun and the muqarrabuns.

 

Allah addresses the Muslims as the best of all nations,

 

"You are the best nation raised among mankind." [Surah Ali-'Imran, 3:110]

 

To maintain a high level of faith, a person needs for the love and fear of Allah to exist within his heart and to continue to perform rightly guided actions. As it is important to sustain one's life, one also needs balance between the worldly deed and the deeds for worship.

 

Our Prophet Muhammed says the following regarding taqwa:

           

"The life of the world is sweet and green. Allah makes your generations succeeding one another, so that He may try you in respect of your actions. So, beware of the beguilements of the world and those of women. The first trial of Banu Israel was through women." (Muslim)

 

He also said in his final pilgrimage,

 

"Fear Allah, pray five times a day, fast the month of Ramadan, pay your zakah, and follow the command. You will enter the Paradise of your Lord." (Al-Tirmidhi)

 

Allah says,

 

"O you who believe, fear Allah as He should be feared, and die not except in a state of Islam." [Surah Ali-'Imran, 3:102]

 

"And be afraid of the Day when you shall be brought back to Allah. Then every person shall be paid what he earned, and they shall not be dealt with unjustly." [Surah al-Baqarah, 2:281]

 

 

 

[1] [https://onepathnetwork.com/what-is-taqwa/]

 

[2] https://www.islamic-relief.org.uk/about-us/what-we-do/ramadan/kaffarah/].

[3] Abdullah Yusuf Ali, Text, Translation and Commentary, Note 2709

 

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