Attaining Taqwa during Ramadan
Ramadan, the Muslim month of fasting, is
approaching fast. In the USA it is expected that the first day of Ramadan would fall on May 27.
Through fasting from dawn to dusk a Muslim experiences hunger and thirst, and sympathizes with those in the world who have little to eat or drink every day. It teaches him/her to be charitable. Through increased charity, Muslims develop feelings of generosity and good-will toward fellow human beings.
So, what’s Taqwa that appears 151 times in the Qur’an? In his book - Al-Mufradat fi Gharib al-Qur’an, Imam Rāghib al-Isfahani says that taqwā simply means to protect oneself.
Ali (RA) said, “Certainly, Taqwa is the medicine for your hearts; it is the sight for the blindness of your spirits, the cure for the ailments of your bodies, the rectifier of the evils of your breasts, the purifier of the pollution of your minds, the light of the darkness of your eyes, the consolation for the fear of your heart, and the brightness for the gloom of your ignorance.” [Nahjul Balagha]
Through fasting from dawn to dusk a Muslim experiences hunger and thirst, and sympathizes with those in the world who have little to eat or drink every day. It teaches him/her to be charitable. Through increased charity, Muslims develop feelings of generosity and good-will toward fellow human beings.
Fasting is an obligation for most Muslims, as dictated by the Qur’an
– the Muslim Holy Scripture, in which they are commanded by Allah:
يَا أَيُّهَا الَّذِينَ آمَنُوا كُتِبَ عَلَيْكُمُ الصِّيَامُ كَمَا كُتِبَ عَلَى الَّذِينَ مِنْ قَبْلِكُمْ لَعَلَّكُمْ تَتَّقُونَ |
“O
you who believe! Fasting is prescribed to you as it was prescribed to those
before you, so that you may attain Taqwa.” (2:183)
The above Qur’anic verse confirms two points. Firstly, that fasting is for everyone and secondly, that the development and attaining of Taqwa is dependent on fasting. That is, without fasting, one may not be able to attain Taqwa. It is also clear that Taqwa is for the rich and the poor, the knowledgeable and the uneducated, the leader and the follower, the ruler and the ruled, the old and the young, the man and the woman. And that it was also prescribed to the people of other faiths that came before the time of Muhammad (S), the prophet of Islam.
The above Qur’anic verse confirms two points. Firstly, that fasting is for everyone and secondly, that the development and attaining of Taqwa is dependent on fasting. That is, without fasting, one may not be able to attain Taqwa. It is also clear that Taqwa is for the rich and the poor, the knowledgeable and the uneducated, the leader and the follower, the ruler and the ruled, the old and the young, the man and the woman. And that it was also prescribed to the people of other faiths that came before the time of Muhammad (S), the prophet of Islam.
So, what’s Taqwa that appears 151 times in the Qur’an? In his book - Al-Mufradat fi Gharib al-Qur’an, Imam Rāghib al-Isfahani says that taqwā simply means to protect oneself.
Protection against what? Just like garments
that protect our body from the cold and the hot weather, Taqwa is a protection
from the Anger of Allah (swt) and His Punishment.
In the Qur’an, it is stated:
O Children of Adam! We have certainly
sent down to you garments to cover your nakedness and for adornment. Yet the
garment of taqwa —that is the best. Such are among the signs of Allah so that
they may take admonition. (7:26)
The word Taqwa is used 251 times in the Holy Qur’an as either a noun or a verb indicating its importance in the life of
Muslims. These numerous verses elaborate the different dynamics and dimensions
of the inner meanings of Taqwa that enables Muslims to be an ideal and a living
example as a vicegerent of Allah.
The four verses in Surah
Al-Baqarah (Verses 2-5) summarize the guiding principle in the Noble Qur’an for
the people of Taqwa:
This
is the Book whereof there is no doubt a guidance to those who are al-Muttaquin;
Who believe in the Ghaib (the Unseen), and establish prayer, and spend out of
what We (Allah) have provided for them; And who believe in the Revelation sent
to you (Muhammad), and sent before your time, and (in their hearts) are certain
of the Hereafter. They are on (true) guidance from their Lord (Allah), and it
is these who will prosper.
The Muttaqun are those
that believe, fear Allah and look to what He has ordained in carrying out His
actions to avoid His displeasure. These people are involved and active in the affairs
of the humanity, whilst at the same time praying, fasting, spending in Allah’s
cause, having good morals; they are forgiving and just. All these descriptions
can be attributed to a person who has Taqwa who will be successful in the
Hereafter.
As to the characteristics of a Muttaqi,
the Qur’an says:
It is not righteousness that you turn your faces towards east or west; but it is righteousness - to believe in Allah and the Last Day, and the Angels, and the Book, and the Messengers; to spend wealth, out of love for Him, for your kin, for orphans, for the needy, for the wayfarer, for those who ask, and for setting the slaves free; to establish prayer, and practice regular charity; to fulfill the contracts which you have made; and to be firm and patient in tribulation and adversity, and in times of panic (or stress). Such are the people of truth and they are al-muttaqoon. (2:177)
It is not righteousness that you turn your faces towards east or west; but it is righteousness - to believe in Allah and the Last Day, and the Angels, and the Book, and the Messengers; to spend wealth, out of love for Him, for your kin, for orphans, for the needy, for the wayfarer, for those who ask, and for setting the slaves free; to establish prayer, and practice regular charity; to fulfill the contracts which you have made; and to be firm and patient in tribulation and adversity, and in times of panic (or stress). Such are the people of truth and they are al-muttaqoon. (2:177)
The most honored in the
sight of Allah is the believer with the most Taqwa, i.e., the
most conscious and aware of Him. The Glorious Qur’an illustrates this in Surah
Al Hujurat (49:13):
“O
mankind! We created you from a single (pair) of a male and a female, and made
you into nations and tribes, that ye may know each other (not that ye may
despise each other). Verily the most honored of you in the sight of Allah is
the one who has Taqwa. And Allah has full knowledge and is well acquainted
(with all things).”
Ali (RA) said, “Certainly, Taqwa is the medicine for your hearts; it is the sight for the blindness of your spirits, the cure for the ailments of your bodies, the rectifier of the evils of your breasts, the purifier of the pollution of your minds, the light of the darkness of your eyes, the consolation for the fear of your heart, and the brightness for the gloom of your ignorance.” [Nahjul Balagha]
The
son of ‘Ali (ra), Al-Hasan (ra) once said, “The people who have Taqwa
(al-muttaqoon) are the people who avoided whatever Allah (swt) has prohibited
and have done whatever Allah (swt) has ordained.”
In his last khutbah Muhammad (S) said, “I ask you to fear Him (swt), listen to Him (swt), and obey.”
In his last khutbah Muhammad (S) said, “I ask you to fear Him (swt), listen to Him (swt), and obey.”
Both
the Qur’anic verses and the hadith command Muslims to have Taqwa as a barrier
between himself and the Anger and Displeasure of Allah (swt). Through Taqwa,
the Muslim strives to obey Allah (swt) and abstains from His prohibitions.
A
true muttaqi is a person who strives to possess a solid understanding and
knowledge of the rulings of Allah (swt) through the Qur’an and Sunnah. Without
proper knowledge of the Islamic rulings, a person would not know what is asked
of him/her. Therefore, it is a must to understand Islam properly as well as to
have the proper intention of pleasing Allah (swt) in carrying out these
actions.
Taqwa in a broader sense is a requirement for everyone who wants to be a
true human being, live under control of reason, and follow certain principles.
In religious context, Taqwa is the quality of those who protect themselves from
all that is considered by religion as wrong and sinful.
Imam
Ahmad mentions a hadith, narrated by a Sahabi, whereby a person once asked, “Oh
Messenger of Allah, give me some advice.” The Prophet (S) responded, “I advise
you to fear Allah (swt) because it is the head of everything.” In another
occasion the Prophet (saw) replied, “Fear Allah (swt) because it is the
collection of all goodness.” Allah (swt) also promises to be with those who
have taqwa. Allah (swt) says,
“Truly, Allah is with those who have Taqwa, and those who are Muhsinun (doers of good for Allah’s sake only).” [An-Nahl 16:128]
“Truly, Allah is with those who have Taqwa, and those who are Muhsinun (doers of good for Allah’s sake only).” [An-Nahl 16:128]
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Let
us look at some examples of Taqwa from the Sahaba:
Al-Bukhari reported on the authority of Ibn Abi Awfa (may Allah be pleased with them both) who said:
Al-Bukhari reported on the authority of Anas b. Malik (RA): “I was serving drinks to Abu Talha al-Ansari, ‘Ubaidah b. al-Jarrrah and Ubayy b. Ka'b prepared from unripe dates and fresh dates when a visitor came and he said: Verily liquor has been prohibited. Thereupon, Abu Talha said: O Anas! Stand up and break this pitcher. I stood up and (took hold) of a pointed stone and struck the pitcher with its lower part until it broke into pieces.”
Al-Bukhari reported on the authority of ‘Ayisha (may Allah be Pleased with her) who said: “We have been told also that when Allah revealed the order that the Muslims should return to the pagans what they had spent on their wives who emigrated (after embracing Islam) and that the Muslims should not keep unbelieving women as their wives, 'Umar divorced two of his wives.”
Al-Bukhari reported on the authority of ‘Ayisha (may Allah be pleased with her) who said: “May Allah have mercy on the Muhajir women. When Allah revealed the verse: “And let them draw their head-scarfs all over necks and bosoms” [An-Nur:31] they tore their wrappers and concealed themselves with them.”
Abu Dawud reported on the authority of Safiyyah bint Shaybah (RA) who reported that ‘Ayisha (may Allah be pleased her) praised the women of Ansar and said: “When Surat an-Nur came down, they took the curtains, tore them and made head covers of them.”
Ibn Ishaq said: “…Al-Ash’ath b. Qays came to the Messenger of Allah as part of the Kindah delegation. Az-Zuhri informed to me that he came with eighty riders from Kindah. They entered the mosque of the Messenger of the Prophet (S). They had long hair and put kohl (in their eyes). They wore Jubbahs with silk hems. When they entered the presence of Allah’s Messenger he said to them: did not you embrace Islam? They said: Yes. He asked: ‘then what is this silk put around your necks? So they tore the silk and threw it away.”
Al-Bukhari reported on the authority of Ibn Abi Awfa (may Allah be pleased with them both) who said:
Al-Bukhari reported on the authority of Anas b. Malik (RA): “I was serving drinks to Abu Talha al-Ansari, ‘Ubaidah b. al-Jarrrah and Ubayy b. Ka'b prepared from unripe dates and fresh dates when a visitor came and he said: Verily liquor has been prohibited. Thereupon, Abu Talha said: O Anas! Stand up and break this pitcher. I stood up and (took hold) of a pointed stone and struck the pitcher with its lower part until it broke into pieces.”
Al-Bukhari reported on the authority of ‘Ayisha (may Allah be Pleased with her) who said: “We have been told also that when Allah revealed the order that the Muslims should return to the pagans what they had spent on their wives who emigrated (after embracing Islam) and that the Muslims should not keep unbelieving women as their wives, 'Umar divorced two of his wives.”
Al-Bukhari reported on the authority of ‘Ayisha (may Allah be pleased with her) who said: “May Allah have mercy on the Muhajir women. When Allah revealed the verse: “And let them draw their head-scarfs all over necks and bosoms” [An-Nur:31] they tore their wrappers and concealed themselves with them.”
Abu Dawud reported on the authority of Safiyyah bint Shaybah (RA) who reported that ‘Ayisha (may Allah be pleased her) praised the women of Ansar and said: “When Surat an-Nur came down, they took the curtains, tore them and made head covers of them.”
Ibn Ishaq said: “…Al-Ash’ath b. Qays came to the Messenger of Allah as part of the Kindah delegation. Az-Zuhri informed to me that he came with eighty riders from Kindah. They entered the mosque of the Messenger of the Prophet (S). They had long hair and put kohl (in their eyes). They wore Jubbahs with silk hems. When they entered the presence of Allah’s Messenger he said to them: did not you embrace Islam? They said: Yes. He asked: ‘then what is this silk put around your necks? So they tore the silk and threw it away.”
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The ideal Islamic society
is a Taqwa-conscious society, conferring its highest respect on those
considered to be high in Taqwa.
In his
famous book Kimiya-e Sa’dat, Imam al-Ghazzali (r) tells the
story of a certain Shaykh [Junayd al-Baghdadi (r)] who favored one of his
disciples over others because of the latter’s God-consciousness. Other
disciples obviously were jealous about the Shaykh’s favoritism. One day to
prove the point, the Shaykh gave each disciple a fowl to kill it in a place
where no one could see him. All the disciples returned after killing their
fowls, except the favored disciple. The Shaykh inquired why he had returned
with the live fowl. The disciple replied, “I could not find a place where Allah
would not see me.” His God-consciousness (Taqwa) did not allow him to be
heedless of Allah’s presence. The Shaykh then told his other disciples: “Now
you know this youth’s real rank; he has attained to the constant remembrance of
Allah.”
Fasting
increases Taqwa, the God-consciousness (i.e., being conscious of Allah in all
affairs and actions) by taming the Nafs, which gets its strength from full
stomach. [Consider, e.g., the statements by Islamic savants. Abdullah ibn Mas’oud (RA) said, “Four things darken the qalb (heart): (1) gluttony, (2) the company of oppressive people, (3) obliviousness of past sins, and (4) high aspirations. Four other things illuminate one’s qalb: (1) an empty stomach (i.e., living in hunger for fear of committing sin), (2) the company
of righteous people, (3) recognition of one’s past sins, and (4) curtailed desires.” [Al-Munabbihat]
Abdullah al-Antaki
(R) similarly said, “The cures for the qalb (heart) are five: (1) the company of the righteous
people, (2) the recitation of the Qur’an, (3) an empty stomach, (4) vigils at night [through worship], and (5) sincere
petition for Allah’s
forgiveness before the daybreak.” [Al-Munabbihat]]
The sufi
elders have said, “When Allah created the nafs
[soul] He held it in a place of questioning
and addressed it, saying, ‘Whom am I?’ - that is, ‘O soul, do you know
Me?’ The soul, coquettish and
rebellious, raised its head and said, ‘Do You know me?’ Allah kept it in the prison of affliction for a thousand years, then
brought it out and asked, ‘Who am I?’
The soul said, ‘Whom am I? Do You
know who I am?’ Allah commanded that it
be held in the prison of illness for
a thousand years; then it was released, but it had no fear of that either. When Allah said, ‘Who am I?’ the weary soul
replied, ‘Who am I? Do You know me, or
not?’ Allah commanded that it be held
another thousand years in the prison of nakedness,
that it might be tamed; then He brought it out and asked, ‘O soul, Who am
I?’ The soul did not fear that either,
and said, ‘Who am I?’ It claimed to be
all powerful. ‘Put in the prison of hunger!’ Allah commanded, and they did
so; when they brought it out it had become weak and thin and humble, and was
afraid. When Allah asked, ‘Who am I?’ It
answered, ‘You are the Omnipotent, All-conquering Lord, and I the sinful,
blaming soul which commands to evil.’” [See this author’s book: Cure for the Sickly Heart.]
Thus, the soul will not be afraid until it
fears hunger and cries out in distress; therefore, its discipline is through
hunger, and it is for this reason that the prophets and saints fasted often.
That is why, it is said that “Hunger is the food of the righteous”.
Fasting increases devotion and righteousness,
and brings a Muslim closer to the Creator. It creates the recognition that
everything we have in this life is a blessing from Him. It teaches humility,
and thereby charity and generosity. It teaches self-control or -restraint, and
thereby, good manners, good speech, and good habits.
Taqwa is an important concept in Sufism or Islamic
spirituality. The 10th-century Sufi scholar Al-Qushayri in his Epistle (Risala) writes about three parts of taqwa:
"full trust in God with respect to what has not been granted to him; full
satisfaction with what has been granted to him; and full patience with respect
to what has eluded (or dodged) him."
The
merit of Taqwa are numerous. E.g., “Whoever fears Allah, Allah will grant him a
way out of hardship.” [At-Talaq 65:2]
Allah (swt) also promises forgiveness of sins to those people who are muttaqoon.
“And whoever has Taqwa (fears) in Allah, and keeps his duty to Him, He will forgive his sins from him and will enlarge his reward.” [At-Talaq 65:5]
Allah (swt) has given the glad tidings of paradise to such people: “Verily those who have Taqwa when an evil thought comes to them from Shaitan, they remember Allah and indeed they then see (aright).” [Al-A‘raf 7:201]
Let people attain Taqwa in its true meaning.
Allah (swt) also promises forgiveness of sins to those people who are muttaqoon.
“And whoever has Taqwa (fears) in Allah, and keeps his duty to Him, He will forgive his sins from him and will enlarge his reward.” [At-Talaq 65:5]
Allah (swt) has given the glad tidings of paradise to such people: “Verily those who have Taqwa when an evil thought comes to them from Shaitan, they remember Allah and indeed they then see (aright).” [Al-A‘raf 7:201]
Let people attain Taqwa in its true meaning.
Life is too short
and there is no better time than now, today, this very moment to prepare for
it. If not now, let the coming Ramadan allow us to mold our character in the
path of Taqwa.
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