قال الله تعالىٰ: {يَٰٓأَيُّهَا ٱلَّذِينَ ءَامَنُواْ ٱتَّقُواْ ٱللَّهَ حَقَّ تُقَاتِهِۦ} [آل عمران: 102] ، وقال تعالىٰ: {فَٱتَّقُواْ ٱللَّهَ مَا ٱسۡتَطَعۡتُمۡ} [التغابن: 16] وهذه الآية الآية مبيّنة للمراد من الأولى، وقال تعالىٰ: {يَٰٓأَيُّهَا ٱلَّذِينَ ءَامَنُواْ ٱتَّقُواْ ٱللَّهَ وَقُولُواْ قَوۡلٗا سَدِيدٗا} [الأحزاب: 70]، والآيات في الأمر بالتقوىٰ كثيرة معلومة. وقال تعالىٰ: {وَمَن يَتَّقِ ٱللَّهَ يَجۡعَل لَّهُۥ مَخۡرَجٗا * وَيَرۡزُقۡهُ مِنۡ حَيۡثُ لَا يَحۡتَسِبُۚ} [الطلاق: 2 ـ 3] ، وقال تعالىٰ: {يَٰٓأَيُّهَا ٱلَّذِينَ ءَامَنُوٓاْ إِن تَتَّقُواْ ٱللَّهَ يَجۡعَل لَّكُمۡ فُرۡقَانٗا وَيُكَفِّرۡ عَنكُمۡ سَئَِّاتِكُمۡ وَيَغۡفِرۡ لَكُمۡۗ وَٱللَّهُ ذُو ٱلۡفَضۡلِ ٱلۡعَظِيمِ} [الأنفال: 29] ، والآيات في الباب كثيرة معلومة.
Allah Almighty says: {O you who believe, fear Allah as He should be feared} [Surat Āl ‘Imrān: 102] Allah Almighty also says: {So fear Allah as much as you can} [Surat at-Taghābun: 16] This verse explains the objective of the first verse. Allah Almighty also says: {O you who believe, fear Allah and say what is right.} [Surat al-Ahzāb: 70] There are many other well-known verses commanding fear of Allah. Allah Almighty also says: {And whoever fears Allah, He will make a way out for him, and He will provide for him from where he does not expect.} [Surat at-Talāq: 2, 3] Allah Almighty also says: {O you who believe, if you fear Allah, He will provide you with an insight to distinguish between right and wrong, absolve you of your sins and forgive you, for Allah is the Lord of great bounty.} [Surat al-Anfāl: 29] There are many other well-known verses in this regard.
التقوى: أن يتخذ العبد ما يقيه من عذاب الله _عز وجل_؛ بفعل أوامره، واجتناب نواهيه.
Taqwa: Piety (fear of Allah and mindfulness of Him) means that the servant arms himself with whatever protects him from the punishment of Allah, Glorified and Exalted, by complying with His commands and refraining from His prohibitions.
1) الإنسان يسعىٰ بأعماله إلىٰ كمال التقوىٰ بقدر ما عنده من الاستطاعة، فإن الله لا يكلف نفساً إلَّا وسعها.
1) The individual should harness all of his deeds to achieve complete Taqwa (piety/fear of Allah) as much as possible because Allah does not charge a soul except [with that is within] its capacity.
2) من ثمرات التقوى: تفريج الكرب، وتوسيع الرزق، وتكفير الذنوب ومغفرتها.
2) One of the fruits of Taqwa is the alleviation of distress, growth of provision, and expiation and forgiveness of sins.
3) التقوىٰ نور يفرّق به المؤمن بين الحق والباطل، وبين الضار والنافع، وبين السنة والبدعة.
3) Taqwa is a [metaphorical] light helping the individual to discern between the truth and falsehood, the good and the harmful, and the [standard practice] of Sunnah from [religious] innovation.
وَأمَّا الأحَادِيثُ:
Hadīths in this regard:
1/69 ــ فَالأوَّلُ: عَنْ أبي هُرَيرَةَ رضي الله عنه قال: قِيلَ: يا رسولَ الله مَنْ أكْرَمُ النَّاسِ؟ قال: «أتْقَاهُمْ»، فقَالُوا: لَيْسَ عَنْ هذَا نَسْألُكَ، قَالَ: «فَيُوسُفُ نَبيُّ الله بنُ نَبيِّ الله بْنِ نَبيِّ الله بْنِ خَليلِ الله» قَالُوا: ليْسَ عَنْ هذَا نَسْألُكَ، قال: «فَعَنْ مَعَادِنِ الْعَرَب تَسْألُونِي ؟ خِيَارُهُمْ في الجَاهِليَّةِ خِيَارُهُمْ في الإسْلامِ إذَا فَقُهُوا». متفقٌ عليه.
69/1- First: Abu Hurayrah (may Allah be pleased with him) reported: “It was asked: ‘O Messenger of Allah, who is the most honorable among people?’ He replied: ‘The most pious among them.’ They said: ‘This is not what we are asking you about.’ He said: ‘Then, it is Yūsuf (Joseph) the prophet of Allah, son of the prophet of Allah (Jacob), son of the prophet of Allah (Isaq), son of the intimate friend of Allah (Abraham).’ They said: ‘This is not what we are asking you about.’ He said: ‘Are you then asking me about the characters of the Arabs? The best of them in the pre-Islamic era are the best of them in Islam if they acquire religious knowledge.’” [Narrated by Al-Bukhāri and Muslim]
و«فَقُهُوا» بِضَمِّ الْقَافِ عَلَىٰ الْمَشْهُورِ، وَحُـكِيَ كَسْرُهَا، أيْ: عَلِمُوا أحْكَامَ الشَّرْعِ.
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1) كرامةُ الإنسان وشرفه إنما تحصل بتقواه مولاه _عز وجل_.
1) Human dignity and honor are secured only through being mindful of Allah, Glorified and Exalted.
2) بيان فضيلة نبي الله يوسف عليه الصلاة والسلام؛ فقد جمع مكارم الأخلاق، مع شرف النبوة والنسب والعلم.
2) It illustrates the excellence of prophet Yūsuf (peace be upon him), for he possessed upright morals along with the honor of prophethood, lineage, and knowledge.
3) بيان فضل العلم؛ وأنه أفضل من النسب والحسب والجاه والمال.
3) It makes clear the excellence of knowledge and the fact that it outclasses lineage, prestige, and wealth.
2/70 ــ الثَّانِي: عَن أبي سَعيد الْخُدْرِيِّ رضي الله عنه عَنِ النَّبيِّ صلى الله عليه وسلم أنه قال: «إنَّ الدُّنْيَا حُلْوَةٌ خَضِرَةٌ، وَإنَّ الله مُسْتَخْلِفُكُمْ فِيهَا، فَيَنْظُرُ كَيْفَ تَعْمَلُونَ، فَاتَّقُوا الدُّنْيَا وَاتَّقُوا النِّسَاء، فَإنَّ أوَّلَ فِتنَةِ بَنِي إسْرَائيلَ كَانَتْ في النِّسَاءِ». رواه مسلم.
70/2 - Second: Abu Sa‘īd al-Khudrī (may Allah be pleased with him) reported that the Prophet (may Allah’s peace and blessings be upon him) said: “Life in this world is sweet and green, and indeed, Allah has made you successors therein to see how you will behave. So be cautious of this world and be cautious of women, for indeed, the first temptation of the children of Israel was with regard to women.” [Narrated by Muslim]
مستخلفكم: جاعلكم خلفاء.
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1) الحث علىٰ الزهد في الدنيا وعدم اللهث وراء حطامها، وإنما يتخذها العبد زاداً إلىٰ الآخرة، فيأخذ نصيبه منها مع ابتغاء الدار الآخرة.
1) It urges aversion to indulgence of this life and refraining from pursuing its withering pleasures. Instead, one should consider it no more than a means of provision to the Hereafter such that he takes his fair share of it whilst seeking the Hereafter.
2) الحذر من الافتتان بالدنيا عامة، وبالنساء خاصة؛ لأنهن من أعظم فتن الدنيا وأشدها.
2) It instructs caution of being infatuated by this life in general and by women in particular, because they are one of the most serious and severe trials of this life.
3/71 ــ الثَّالِثُ: عَن ابْنِ مَسْعُودِ رضي الله عنه أنَّ النَّبِيَّ صلى الله عليه وسلم كَانَ يَقُولُ: «اللهم إنِّي أسْألُكَ الْهُدىٰ وَالتُّـقَىٰ وَالْعَفَافَ وَالْغِنَى». رواه مسلم.
71/3 - Third: Ibn Mas‘ūd (may Allah be pleased with him) reported that the Prophet (may Allah’s peace and blessings be upon him) said: “Allāhumma inni as’aluka al-huda wat-tuqa wal-‘afāfa wal-ghina (O Allah, I ask You for guidance, piety, abstinence, and sufficiency).” [Narrated by Muslim]
1) سؤال العبد ربه _عز وجل_ إصلاح أحواله الدينية والدنيوية من علامات التوفيق.
1) A sign of one’s success is to ask his Lord, Glorified and Exalted, to rectify his religious and worldly affairs.
2) بيان فضل هذه الدعوات المباركات الجامعات، ولذلك كانت دعوات النَّبيِّ صلى الله عليه وسلم بها، فسؤالُ الهدايةِ والاستقامةُ علىٰ التقوى، مع الرضىٰ بما قَسَمَ اللهُ تعالىٰ، والعفاف عمّا في أيدي الناس؛ من أعظم الدعاء.
2) It makes clear the excellence of those inclusive and blessed supplications, hence the Prophet (may Allah’s peace and blessings be upon him) used them in his supplication. Indeed, asking Allah for guidance, consistent piety, contentment with what Allah Almighty provided, and abstinence from what people have is a most sublime supplication.
إنَّ النَّبيَّ صلى الله عليه وسلم كان يسأل ربَّه الهدىٰ والتقىٰ والعفاف والغنى، ولا يملك لنفسه نفعاً ولا ضراً، وإنما الذي يملك ذلك هُوَ الله سبحانه، وفي هذا: إبطال للعقيدة الفاسدة، لمن تعلقوا بالأولياء والصالحين، في جلب المنافع أو دفع المضار، لأن هؤلاء المدعوين ــ أنفسهم ــ لا يملكون شيئاً، فلا يجوز للعبد أن يعلّق قلبه بغير الله سبحانه وتعالىٰ.
The Prophet (may Allah’s peace and blessings be upon him) used to ask Allah for guidance, piety, abstinence, and sufficiency because he is unable to bring to himself any benefit or harm; only Allah Almighty possesses this power. This remark is a direct refutation of the false creed of those who attach to righteous people hoping that the latter would bring them benefit or fend off harm. Those whom people seek possess nothing; so, it is impermissible to attach the hearts except to Allah, Glorified and Exalted.
4/72 ــ الرَّابعُ: عَنْ أبي طَرِيفٍ عَدِيِّ بْن حَاتمٍ الطَّائِيِّ رضي الله عنه قال: سَمِعْتُ رسولَ الله صلى الله عليه وسلم يَقُولُ: «مَنْ حَلَفَ عَلَىٰ يَمِينٍ ثُمَّ رَأىٰ أتْقَىٰ لله مِنْهَا فَلْيَأْتِ التَّقْوَى». رواه مسلم.
72/4 - Fourth: Abu Tarīf ‘Uday ibn Hātim al-Tā’ī (may Allah be pleased with him) reported: I heard the Prophet (may Allah’s peace and blessings be upon him) say: "Whoever swears an oath (to do something) then finds a more pious alternative, then he should do what is more pious." [Narrated by Muslim]
1) إذَا حلف العبد بالله تعالىٰ عَلىٰ شيء، وخالف ما حلف عليه وجبت عليه الكفارة، إلَّا أن يقرن يمينه بمشيئة الله، فنقول: لأفعلنَّ كذا إن شاء الله ، فهذا لا كفارة عليه ولو خالف.
1) If a person swore by Allah to do something then he failed to do it, he must atone for it, unless he conditioned it upon the will of Allah, such as saying: I swear I will do so and so if Allah wills. Such a vow requires no atonement even if he fails to fulfill his vow.
2) الموفَّقُ من عباد الله؛ مَنْ يختار لنفسه أتقىٰ الأعمال، التي ترفع درجته يوم القيامة، فيعمل بها.
2) A successful servant of Allah is he who chooses to do the most pious deeds bound to raise his rank on the Day of Judgment.
5/73 ــ الْخَامِسُ: عَنْ أبي أُمَامَةَ صُدَيِّ بْنِ عَجْلانَ الْبَاهِلِيِّ رضي الله عنه قال: سَمعتُ رسول الله صلى الله عليه وسلم يَخْطُبُ في حَجَّةِ الْوَدَاعِ، فَقَالَ: «اتَّقُوا اللهَ ، وَصَلَّوا خَمْسَكُمْ، وَصُومُوا شَهْرَكُمْ، وَأدُّوا زَكَاةَ أمْوَالِكُمْ، وَأطِيعُوا أُمَرَاءَكُمْ، تَدْخُلُوا جَنَّةَ رَبِّكُمْ». رواه التِّرْمذي في آخر كتابِ الصَلاةِ، وَقال: حديثٌ حسن صحيح.
73/5- Fifth: Abu Umāmah Sudayy ibn ‘Ajlān al-Bāhili (may Allah be pleased with him) reported: I heard the Messenger of Allah (may Allah’s peace and blessings be upon him) saying during his Farewell Hajj: “Be mindful of Allah, pray your five (daily prayers), fast your month (of Ramadan), give the Zakat due on your wealth, obey your rulers; you will enter your Lord’s Paradise.” [Narrated by al-Tirmidhī at the end of the Book of Prayer; he classified it is as Hasan Sahīh (sound and authentic)]
1) وجوب التزام أركان الإسلام، فهي مع التقوىٰ طريق للجنة.
1) It instructs commitment to the pillars of Islam because they, along with piety, lead to Paradise.
2) وجوب طاعة الولاة والحكّام المسلمين ــ فطاعتهم من التقوىٰ ــ إلَّا أن يأمروا بمعصية الله _عز وجل_، فلا طاعة لهم بالمعصية، وإنما الطاعة في المعروف.
2) The obligation of obeying the Muslim rulers because it is a form of piety unless they enjoin a sin, at which case obeying [this command] is prohibited; for indeed obedience is required in what is good only.