Taqwa

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Part of a series on the Islamic creed: Aqidah
Five Pillars of Islam
Shahādah - Profession of faith Salah - Prayer Zakâh - Paying of alms (giving to the poor) Sawm - Fasting during Ramadan Hajj - Pilgrimage to Mecca
Sunni Six articles of belief
Tawhīd - Oneness Nabi and Rusul - Prophets and Messengers Kutub - Divinely Revealed Books. Malā'ikah - Angels Qiyâmah - Judgment Day Qadr (Predestination)
Shi'a Twelver Principles of the Religion (Usul al-Din)
Tawhīd - Oneness Adalah - Justice Nubuwwah - Prophethood Imamah - Leadership Qiyâmah - Judgment Day
Shi'a Twelver Practices of the Religion (Furu al-Din)
Salah - Prayer Sawm - Fasting during Ramadan Hajj - Pilgrimage to Mecca Zakâh - Poor-rate Khums - One-fifth tax Jihad - Struggle Amr-Bil-Ma'rūf - Commanding good Nahi-Anil-Munkar - Forbidding evil Tawalla - Loving the Ahl al-Bayt Tabarra - Disassociating Ahl al-Bayt's enemies
Shi'a Ismaili 7 pillars
Walayah - Guardianship Taharah - Purity & cleanliness Salah - Prayers Zakâh - Purifying religious dues Sawm - Fasting during Ramadan Hajj - Pilgrimage to Mecca Jihad - Struggle
Others
Kharijite Sixth Pillar of Islam. This box: view • talk • edit

Taqwâ is the Islamic concept of "God-consciousness" or higher consciousness. Having taqwâ allows a person to be constantly aware of both God's all-encompassing knowledge and attributes and a reminder of their relationship and responsibility to God as his creation and servant. The scholars explain that the way to taqwâ is through obedience of God, avoiding disobedience, and striving to stay away from doubtful matters (Islâm itself is translated as "submission"). Put simply, taqwâ is awareness of God as one moves through life.

The origin of the word taqwâ "carefulness, godfearing-ness" is from the Arabic root WQY from the 8th form verb, ittaqâ "be wary, godfearing." The presence of the term fearing in the English translation is commonly a point of confusion among readers of the Qur'ân who do not know Arabic first-hand. In fact, fear is not relevant to the concept.

Taqwâ is a very comprehensive word. The traditional understanding is negative: "to stay away from everything forbidden and do all things that are ordered by Allah." Alternative definitions are sometimes quite positive, such as: "to pursue the Path of God with single-minded, energetic devotion."

Literally it means to protect yourself, from diverging from the Path of God. Verse 2:24 of the Qur'ân provides useful context: "then fear the Fire whose fuel is men and stones, prepared for the disbelievers." An alternative translation, consistent with the idea of guarding one's trajectory on the Path of God, is "then guard yourselves from diverging [from the Path of God] toward the fire whose fuel is men and stones, prepared for those who oppose belief." So whether one understands taqwâ simply as fear of God's punishment or conscientious adherence to His Path, he does not diverge from His Path, and thus he does not wander into the Fire.

One of the early Companions of the Prophet gave an example of taqwâ. If one is walking through a forest where there are many thorns, one walks carefully so as not to get pricked or get one's clothes torn.

1 Qur'ânic Discussion
2 Further Reading
3 See also
4 External links

[edit] Qur'ânic Discussion

The word taqwâ occurs in the Qur’ân seventeen times in all in its nominal form. This form of noun in Arabic does not change case, so nominative, accusative, and genitive usages appear identical, although the grammatical differences often have a bearing on translation. A comparison between the translations of Yûsuf ‘Alî and M. H. Shakîr can shed some light on the nuances of the word taqwâ and are therefore given respectively in the following summary.

The word taqwâ in nominative constructions occurs only at Verses 2:197 & 22:37 (right conduct or piety/guarding of oneself or guarding against evil). Likewise, the word taqwâ occurs in accusative constructions in only two verses, with a pronominal suffix in each case, as follows: 47:17, taqwâhum (their piety and restraint/their guarding against evil); 91:8, taqwâhâ (its right/what is right for it). There are three construct genitive forms with taqwâ as the second term, as follows: 7:26, libâsu t-taqwâ (raiment of righteousness/clothing that guards against evil); 48:26, kalimata t-taqwâ (command of self-restraint/the word of guarding against evil); 74:56, ahlu t-taqwâ (Lord of righteousness/worthy to be feared). There is also one construct genitive with taqwâ as the first term, additionally preceded by a preposition, as follows: 22:32, min taqwà l-qulûb (from piety of heart/piety of hearts). The word taqwâ occurs in the prepositional genitive case as follows: 20:132, li t-taqwâ (for righteousness/for guarding against evil); 49:3, li t-taqwâ (for piety/for guarding against evil). 2:237, aqrabu li t-taqwâ (nearest to righteousness/nearer to righteousness); 5:8, aqrabu li t-taqwâ (next to Piety/nearer to piety); 96:12, bi t-taqwâ (righteousness/guarding against evil); 5:2, ‘alà l-barri wa t-taqwâ (in righteousness and piety/in goodness and piety); 9:108 ‘alà t-taqwâ (on piety/on piety); 9:109, ‘alà t-taqwâ (on piety/on fear of Allah); 58:9, bi l-barri wa t-taqwâ (for righteousness and self-restraint/of goodness and guarding against evil).

In the foregoing verses, the Qur’ân does not merely laud the virtues of taqwâ or command the believers to have it, but as typically occurs, it also provides definition for the concept. First, the ultimate antecedent or source of taqwâ is given in verse 47:17, âtâhum, "He grants them" their taqwâ, as a product of their receiving Guidance. Significantly, verse 47:17 does not simply say that God grants taqwâ, but that God is the ultimate source of their taqwâ. Thus, taqwâ is a characteristic of the believer, which is not simply the product of sheer will, but requires inspiration from God. That taqwâ emanates from believers, while self-evident, is also made explicit: 22:37, minkum (from you); 22:32, taqwà l-qulûb (the taqwâ of the hearts). More, specifically, it belongs to the soul: 91:8, taqwâhâ, referring to the soul mentioned in the preceding verse. Next, the results of taqwâ are given as follows: 22:37, yanâluhu (reaches God). Lastly, metaphorical passages provide further refinement in our understanding: 2:197, zâd (likened to provisions); 7:26, libâsu t-taqwâ (likened to clothing).

Two verses use the form "nearer to" (aqrabu li) and thus provide two examples of behavioral choice that point in the direction of the deeper meaning of taqwâ. First, verse 2:237 refers to a case of divorcing a wife prior to consummation and explains that it is nearer to taqwâ to return the dowry, despite the man’s legal right to it. Given that this is a question of being ethical rather than merely insisting on legal technicalities, it is clear that taqwâ incorporates a supremely ethical character. Meanwhile, verse 5:8 refers to the choice between allowing hatred to provoke unjust action and instead insisting upon justice in all instances. The latter is nearer to taqwâ. Once again, ethical choices are not taqwâ per se, but the more ethical person is closer in character to what taqwâ itself represents.