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.
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) 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) One of the fruits of Taqwa is the alleviation of distress, growth of provision, and expiation and forgiveness of sins.
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.
Hadīths in this regard:
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]
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1) Human dignity and honor are secured only through being mindful of Allah, Glorified and Exalted.
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) It makes clear the excellence of knowledge and the fact that it outclasses lineage, prestige, and wealth.
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]
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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) 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.
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) A sign of one’s success is to ask his Lord, Glorified and Exalted, to rectify his religious and worldly affairs.
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.
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.
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) 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) 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.
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) It instructs commitment to the pillars of Islam because they, along with piety, lead to Paradise.
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.