TAQWÂ – تقوى

Literally & Etymologically:

Derived from the root w-q-y (و ق ي), which literally means protecting, guarding and defending. It denotes shielding oneself from harm or peril by taking shelter behind a secure barrier. For this reason, although frequently translated as "fear of Allah" in classical English works, taqwâ essentially signifies guarding the heart and rûh against everything that incurs Allah’s displeasure — acting not out of sheer dread, but with a reverent awareness, a protective awe and a conscious sheltering beneath the rahmah of Allah.

Taqwâ is closely related to the words:

• Muttaqî (مُتَّقِي) — The Person of Taqwâ: The muttaqî is one who consciously takes up a protective shield against ghaflah and sins, sheltering his heart and wijdân under the care of Allah's protection.

• Wâqî (وَاقِي) — The Protector and Guardian: The active participle denoting the ultimate source of protection. One of the names of Allah, al-Wâqî, Who created man with an infinite and absolute impotence (‘ajz) so that he might abandon his own strength and take refuge entirely within the shelter of His protection.

As an Islamic term: Taqwâ is employed to express two levels of meaning:

1. The Comprehensive Meaning of Taqwâ:

Protecting oneself from anything that may harm his âkhirah or distance the heart from Allah. Its minimum degree is to avoid shirk, while its highest degree — representing the pinnacle of îmân and ma’rifatullah — is to cleanse the heart from any attachment other than Allah and to take refuge entirely within His protection. This is the supreme taqwâ referred to in the âyah: اتَّقُوا اللّٰهَ حَقَّ تُقَاتِه۪ 1

In this comprehensive sense, taqwâ acts as the harmonious cultivator (tanmiyah) and refiner (tahzîb) of human faculties, channeling the irâdah toward ‘ibâdah to Allah, the mind toward ma’rifatullah, the sentiments toward the love of Allah and the subtle faculties toward mushâhadatullah.

Selected excerpts from the Risale-i Nur that elucidate this meaning of taqwâ:

As for the subtle aspects concerning the phrase لَعَلَّكُمْ تَتَّقُونَ 2 :

Know that the word لَعَلَّ denotes hope (rajâ'). When this word is used for a desired object, it is termed itmâ', which means encouregement, arousing eager desire and hopeful aspiration, and in the case of an undesired one, ishfâq, which means compassionate protection coupled with a gentle deterrence. Therefore, referring the hope expressed with لَعَلَّ to the Speaker [Allah] is strictly impossible in a literal sense. Thus, it is interpreted either metaphorically in consideration of the Speaker, or from the perspective of the addressees, or from that of the observers and listeners:

1. From the perspective of the Speaker: It is a metaphorical representation (isti‘ârah tamthîliyyah): Just as when a person equips a man with the means for and requirements of a service, he will, indeed, expect that service from him, so too has Allah equipped mankind with the potentiality to be perfected, the capacity to bear responsibility (taklîf) and the faculty to choose. This metaphor indicates that taqwâ is the supreme hikmah behind the creation of mankind. Likewise, it points to the fact that the ultimate fruit and aim of ‘ibâdah is to reach this rank of taqwâ. Furthermore, it alludes to a method of encouragement (itmâ') employed by sultâns and is an allusion within the very context of a promise that will be fulfilled and executed with absolute certainty.

2. As for the addressee: It is as if it clearly proclaims: "Perform ‘ibâdah while aspiring to and hoping to reach taqwâ and remaining balanced between hope (rajâ') and fear (khawf)." In this respect, there is an indication that man must not rely on his own ‘ibâdah. Likewise, it is an allusion that one must not be content with his present ma’nawî state, but must become a true embodiment of the principle, "Adhere to dynamic progress instead of stagnation," looking ever upward from every rank to what lies above it.

3. As for the observers and listeners: Anyone who witnesses mankind being equipped and armed with innate faculties and dispositions, indeed, expects and hopes for ‘ibâdah from them, just as one who sees the claws and fangs of an animal expects it to hunt. Likewise, this is an indication that ‘ibâdah is an essential requirement of human fitrah.

As for the word تَتَّقُونَ, in virtue of its being a consequence of the ‘ibâdah performed by the aforementioned categories of mankind, it points to the ranks of taqwâ. These are:

• taqwâ through refraining from shirk;

• then taqwâ through avoiding kabâir;

• then taqwâ by guarding the heart against anything other than Him.

• Likewise, there is the taqwâ of avoiding punishment,

• and also the taqwâ of guarding against His wrath.

Furthermore, it is an allusion that ‘ibâdah becomes true ‘ibâdah only through ikhlas. It is also an indication that ‘ibâdah, in its essence, is the sole aim, rather than a mere means. Similarly, it is an allusion that ‘ibâdah must not be performed solely for the sake of reward and punishment.

Signs of Miraculousness (315-316)

Irâdah, the mind, the sentiments and the Rabbânî subtle faculties, which are the four elements of the conscience (wijdân) and the four faculties of the rûh, each have an ultimate aim:

• The ultimate aim of the irâdah is ‘ibâdah to Allah;

• the ultimate aim of the mind is ma’rifatullah;

• the ultimate aim of the sentiments is the love of Allah (muhabbatullah);

• the ultimate aim of the subtle faculties is mushâhadatullah3 .

The perfect ‘ibâdah named taqwâ comprises all four of them. The Sharî'ah both cultivates (tanmiyah) and refines (tahzîb) them, directing them toward their ultimate aims.

Damascus Sermon-136

2. The Particular Meaning of Taqwâ (The Practical & Action-Level):

Guarding oneself strictly from outward transgressions, sins and illicit acts that directly result in the punishment of Jahannam. Thus, while the general meaning pertains to the comprehensive state of the heart and the purification of the wijdân, the particular meaning focuses specifically on one’s actions and strict adherence to the boundaries set by the Sharî‘ah.

An excerpt from the Risale-i Nur that elucidates this meaning of taqwâ:

(This letter is extremely important.)

My ‘azîz, siddîq brothers,

In recent times, I have considered the principles of taqwâ and ‘amal as-sâlih, which, in the view of Al-Qur’an Al-Hakîm, are held to be the most fundamental principles after îmân. Taqwâ is to abstain from prohibitions and sins, and ‘amal as-sâlih is to act within the sphere of the command of Allah and earn sawâb through good deeds. While repelling sharr has at all times taken precedence over attracting good, in this age of destruction, dissipation (safahat) and alluring desires, this taqwâ — which consists of repelling corruption and abandoning kabâir — has become the primary foundation and gained supreme precedence.

Since negative currents and destruction have become terrifying in this age, taqwâ is the greatest principle against this ruinous destruction. Those who perform the fardh ‘ibâdah and do not commit the kabâir attain salvation. Amidst such grave kabâir, attaining ikhlâs in ‘amal as-sâlih is exceedingly rare. Furthermore, under these severe conditions, even a small act of ‘amal as-sâlih amounts to a vast amount.

Furthermore, a form of ‘amal as-sâlih is contained within taqwâ, for abandoning a haram is wâjib; and performing a single wâjib yields sawâb corresponding to many Sunnahs. In such times, amidst the onslaught of thousands of sins, taqwâ — through a single act of abstaining with a small deed — amounts to having performed hundreds of wâjibs by abandoning hundreds of sins. With the intention of this significant point, as taqwâ and with the resolve to avoid sin, it constitutes a significant ‘amal as-sâlih deriving from passive ‘ibâdah.

In this age, the most important duty of the students of the Risale-i Nur is to adopt taqwâ as their primary principle against destruction and sins, and to act upon it. Since, in the present way of social life, a hundred sins confront a person every minute, surely, through taqwâ and the intention of abstaining, he amounts to having performed a hundred ‘amal as-sâlih.

Kastamonu Addendum (148-149)