TAQWÂ – تقوى

 

Derived from the same root as the word وقايت which literally means protecting, guarding. Defending one’s self from the things that one needs to be afraid of. Protecting one’s self by hiding himself behind the armour. For this reason, taqwâ is referred to as fear. 

As a Sharî’ah term taqwâ is used to express two meanings:

The first is the general meaning, which is protecting one’s self from things harmful to his âkhirah. The minimum degree of it is to avoid shirk, and the highest degree of it is to prevent the heart from any attachment other than Allah (‘Azza wa jalla) and to enter the protection of Allah. This is the real taqwâ mentioned in âyah (3:102)  اتَّقُوا اللّٰهَ حَقَّ تُقَاتِه۪

The second is the particular meaning, which is preserving one’s self from the actions and sins resulting in the punishment of Jahannam.

 

Irâdah, mind, feelings and Rabbânî subtle faculties, which are the four elements of the conscience (Vijdân1) 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 mind is ma’rifatullah; the ultimate aim of feelings is the love of Allah; the ultimate aim of subtle faculties is mushâhadatullah2. The perfect ‘ibâdah that is called taqwâ comprises the four of them. Sharî'ah both cultivates and corrects them and directs them towards their ultimate aims.

          Damascus Sermon-136

 

(This letter is very 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 regarded as the most fundamental principles after îmân. Taqwâ is to abstain from prohibitions and sins, and ‘amal as-sâlih is to act in the sphere of command and gain virtue. While repelling sharr has always been superior to attracting good, in this age of destruction, dissipation (safahat) and alluring desires, repelling the causes of corruption and abandoning kabâir, which is taqwâ, became the most fundamental principle and has gained significant superiority.

Since negative currents and devastation have become terrifying in this age, taqwâ has become the most effective principle to prevent such destruction. Those who perform fardh and do not commit the kabâir will be saved. Amidst such kabâir, it is exceedingly rare to achieve success with ikhlas in ‘amal as-sâlih. Furthermore, even a minor ‘amal as-sâlih is considered great under these heavy circumstances.

Furthermore, a form of ‘amal as-sâlih is present within taqwâ because abandoning a haram is wâjib; performing a single wâjib has sawâb equivalent to many Sunnahs. In these times when thousands of sins attack everyone, a simple ‘amal, a single act of abstaining, is equivalent to performing hundreds of wâjibs by abandoning hundreds of sins. With the intention of this significant point, under the name of taqwâ and with the aim of avoiding sin, it is a significant ‘amal as-sâlih achieved through the passive ‘ibâdah.

The most important duty of the students of the Risale-i Nur in this age is to act with the principle of taqwâ to prevent destruction and sins. Since, in today’s social life, hundreds of sins are attacking people every minute, indeed, through taqwâ and the intention of abstaining from sins, one would perform hundreds of ‘amal as-sâlih.

Kastamonu Addendum (148-149)