By Prof. Dr. Faid Mohammed Said
Introduction
The concept of taqwa occupies one of the most central positions in the Qur’anic discourse. It is not a secondary virtue or a marginal spiritual state; rather — within the theological and legal architecture of the Qur’an — it represents the existential purpose of creation, the supreme objective of worship, the ultimate criterion of divine acceptance, and the foundational ethical framework for the formation of both the individual and society. A close contemplation of the Qur’anic structure reveals that taqwa is not a peripheral theme but the unifying thread that weaves together creed, ritual, conduct, and civilisation.
The Qur’an opens its longest chapter with the statement:
“This is the Book about which there is no doubt — a guidance for the muttaqīn (the God-conscious)” (Qur’an 2:2)
This introduction carries a remarkably deliberate framing: it does not say “a guidance for mankind” or even “a guidance for the believers,” but rather singles out the God-conscious. It thereby affirms that Qur’anic guidance is not obtained by mere recitation or nominal affiliation; it requires an inner moral receptivity — a state of awakened conscience capable of receiving and responding to the truth. Taqwa, in this sense, is not merely the fruit of guidance — it is one of its preconditions.
The Qur’an reinforces this reality elsewhere when addressing all humanity:
“O mankind! Worship your Lord who created you and those before you — that you may attain taqwa.” (Qur’an 2:21)
Thus, the purpose of worship is not the external performance of rituals nor coerced submission, but rather the attainment of a constant state of divine awareness and inner vigilance whereby the individual becomes a guardian over his own soul before being held accountable by others.
From this perspective, all major acts of worship are intentionally bound to this singular objective:
- Fasting: “that you may attain taqwa” (2:183)
- Pilgrimage: “Indeed, the best provision is taqwa” (2:197)
- Almsgiving: “Whoever is shielded from the greed of his soul — it is they who are successful” (59:9)
- Supplication and righteous action: “Allah accepts only from the muttaqīn” (5:27)
The persistent association between worship and taqwa is not rhetorical embellishment; it establishes a foundational legal-ethical maxim:
Any act of worship that does not yield taqwa is deficient in essence, even if perfect in appearance.
Based on this understanding, the present study seeks to address the central question:
Who are the muttaqūn in the Qur’anic paradigm? What are their practical attributes as outlined in the Qur’an? How were these attributes embodied in the Prophetic model? And what impact does this paradigm have on the individual, the society, and humanity at large?
This inquiry will be approached through a textual-analytical and maqāṣid-based methodology across four Qur’anic chapters of discussion, followed by a Prophetic applicative section, and concluded with a synthesised framework positioning taqwa as a comprehensive civilisational project.
Chapter One: Taqwa as the Ultimate Aim of Revelation, Creation, and Worship
The Qur’an does not present taqwa as an auxiliary virtue or an ornamental moral trait; rather, it frames it as the supreme teleological axis around which all components of religion revolve. It is the goal of revelation, the purpose of worship, the basis of moral responsibility, and the condition for divine acceptance. This can be observed across three interlinked dimensions:
1. Taqwa as the Objective of Qur’anic Revelation
The Qur’an opens Sūrat al-Baqarah — its most comprehensive chapter in terms of legal rulings and higher objectives — by defining its primary intended recipients:
“This is the Book in which there is no doubt — a guidance for the muttaqīn.” (Qur’an 2:2)
This specific designation intrigued many exegetes, since — based on outward expectation — it could have said “a guidance for mankind” or “a guidance for the believers.” However, the intentional use of “for the God-conscious” indicates that the benefit of revelation is not universal by default; it is contingent upon an inward readiness — a moral and spiritual predisposition that enables the heart to seek, recognise, and act upon truth.
Ibn Jarīr al-Ṭabarī comments:
“He made it guidance for the muttaqīn because they are the ones who will be guided by it and act upon what it contains.” (1)
Thus, taqwa is not only the outcome of guidance but also its prerequisite, just as eyesight is not the result of light but the condition for perceiving it.
2. Taqwa as the Purpose of Worship and the End of Human Creation
This is affirmed in a universal address to all humanity:
“O mankind! Worship your Lord who created you and those before you — that you may attain taqwa.” (Qur’an 2:21)
The ultimate end of worship, therefore, is not merely external compliance or ritual performance, but rather the cultivation of perpetual God-consciousness — an ever-awake moral awareness of the Divine presence.
Ibn ʿAbbās (may Allah be pleased with him) encapsulated this meaning in his renowned definition:
“Taqwa is that He is obeyed and not disobeyed, remembered and not forgotten, thanked and not denied.” (2)
This tripartite formulation presents taqwa as a comprehensive framework combining action, awareness, and gratitude.
3. Taqwa as the Core Purpose of All Major Acts of Worship
The Qur’an does not leave taqwa as an abstract notion, nor as a mere theological construct detached from lived reality. Rather, it binds every foundational act of worship to taqwa as its explicit outcome — making it clear that the value of worship lies not in its form, but in the transformation it produces.
- Fasting:
“Fasting has been prescribed upon you… that you may attain taqwa.” (Qur’an 2:183)
→ Its purpose is disciplining desire and refining the soul. - Pilgrimage (Ḥajj):
“Indeed, the best provision is taqwa.” (Qur’an 2:197)
→ Beyond rituals, it is a journey of inward awakening. - Almsgiving (Zakāh):
“Whoever is shielded from the greed of his soul — it is they who are the successful.” (Qur’an 59:9)
→ True generosity arises when the ego is conquered. - Striving (Jihād):
“And know that Allah is with the muttaqīn.” (Qur’an 9:36)
→ Victory is not measured by force, but by purity of intent. - Supplication and righteous deeds:
“Allah accepts only from the muttaqīn.” (Qur’an 5:27)
→ The worth of an action is determined by the heart behind it.
Thus, the Qur’anic legal-ethical maxim becomes:
Any act of devotion that does not yield taqwa is but form without essence, structure without soul.
Conclusion of This Chapter
In the Qur’anic worldview, taqwa is not an optional moral refinement — it is the central nucleus around which all rulings, doctrines, and practices revolve. Whoever assumes that outward rituals alone suffice without cultivating taqwa has embraced the means while abandoning the end.
Chapter Three: Taqwa as the Criterion of Divine Acceptance and the Key to Salvation in This Life and the Next
The Qur’an does not establish human superiority on lineage, race, status, or outward religious performance. Instead, it grounds it in a single inward reality: taqwa. According to the Qur’anic paradigm, taqwa is the first condition for acceptance of deeds, the primary cause of divine support in worldly affairs, and the sole passport to eternal success.
1. Taqwa as the Condition for Acceptance of Deeds
The Qur’an declares unequivocally:
“Indeed, Allah accepts only from the muttaqīn.” (Qur’an 5:27)
This verse was revealed in the context of the story of the two sons of Ādam, making it clear that the value of an offering lies not in its material worth but in the purity of the heart presenting it. One may offer little yet be accepted due to sincerity, while another may offer much and still be rejected due to arrogance or heedlessness.
The Prophet ﷺ affirmed this reality, saying:
“Indeed, Allah does not look at your forms or your wealth, but He looks at your hearts and your deeds.” (Sahih Muslim)
Thus, the essence of acceptance lies not in external form but in inward consciousness and sincerity.
2. Taqwa as a Means of Protection and Divine Aid in This World
The Qur’an does not attribute worldly deliverance solely to strategising or material strength — though they have their place — but anchors it in taqwa, for it draws divine support and providence:
“And whoever has taqwa of Allah — He will make for him a way out and provide for him from where he could not imagine.” (Qur’an 65:2–3)
“If you are patient and have taqwa, their plots will not harm you in the least.” (Qur’an 3:120)
Deliverance, therefore, is not secured by intellect or effort alone — it is bestowed upon those who align with divine protection. Whoever stands with Allah is never truly outnumbered, even when alone.
3. Taqwa as the Exclusive Pathway to Paradise
In a statement of decisive clarity, the Qur’an announces:
“And hasten to forgiveness from your Lord and a garden as vast as the heavens and the earth — prepared for the muttaqīn.” (Qur’an 3:133)
Not “prepared for the believers,” “the worshippers,” or “the righteous” — but specifically for the muttaqīn. This indicates that taqwa synthesises all those qualities without succumbing to imbalance — it is faith without arrogance, devotion without ostentation, righteousness without harshness.
Conclusion of This Chapter
Taqwa is not a voluntary embellishment or spiritual luxury; it is the essence of salvation, the standard of divine favour, and the foundation of empowerment. Whoever seeks action without taqwa builds on sand; whoever seeks victory without taqwa ignores the laws of God; whoever seeks Paradise without taqwa desires fruit without sowing.
Chapter Four: From Personal Taqwa to Societal Taqwa — Towards a Civilizational Framework
Many people tend to perceive taqwa as a purely individual spiritual condition, confined to one’s private relationship with God — often reduced to inner fear of wrongdoing or solitary devotional consciousness. However, a closer examination of the Qur’anic discourse reveals that taqwa, as articulated in the Qur’an, is not merely an inward disposition but rather a comprehensive ethical system capable of structuring both individual character and collective life — indeed, it presents itself as the foundation for civilisational reform.
In the Qur’anic framework, taqwa is not measured solely by prayer and fasting, but by one’s ability to give generously, restrain anger, forgive others, initiate goodness, and acknowledge faults. These five attributes mentioned in Sūrat Āl ʿImrān — charity, restraint, pardon, benevolence, and repentance — are not merely personal devotional markers, but social virtues designed to reshape human relations upon mercy, justice, and moral conscience.
This transformation can be observed across three structural dimensions:
1. Taqwa as an Internal Regulatory Force that Reduces the Need for External Policing
Societies built on fear of legal punishment or social exposure are inherently fragile; they remain upright only under coercion. By contrast, a society grounded in taqwa is governed first by conscience before law, by inner restraint before surveillance. The person of taqwa refrains from theft not because of cameras but because of God; they avoid backbiting not from fear of exposure but from honouring the dignity of others.
When the power of conscience exceeds the power of law, a nation can dispense with half of its legislation.
2. Taqwa as the Foundation of Social Unity Beyond Race, Class, or Creed
In a world fractured by tribal, political, and ideological divisions, the Qur’an offers a radically egalitarian principle of human dignity:
“Indeed, the most noble of you in the sight of Allah is the one with the most taqwa.” (Qur’an 49:13)
It does not say “the wealthiest,” “the strongest,” or “the most numerous.” Rather, it defines superiority by mercy, justice, and moral integrity toward others. When this becomes the social metric, racism collapses, class superiority dissolves, and sectarian divisions lose their ground, for value is no longer tied to external identity but to ethical substance.
3. Taqwa as the Foundation of a Compassionate Economy and Social Justice
A society that lives by {those who spend in ease and hardship} (Qur’an 3:134) is one in which no poor person is left to perish, and no wealthy individual is permitted to become tyrannical. Here, taqwa transforms from private piety into a socio-economic ethic, redistributing wealth not merely through taxation or enforcement — but through voluntary moral responsibility.
Even Western social philosophers have acknowledged that the modern economic order began to collapse when markets were separated from moral restraint, and that unchecked capitalism devolves into predation when divested of spiritual ethics. The Qur’an addressed this fourteen centuries ago by making taqwa a condition of financial conduct before it was a condition of ritual devotion.
Conclusion of This Chapter
Taqwa is not merely a private transaction between servant and Lord; it is a project for redefining human relations — from competition to cooperation, from egoism to mercy. No nation can be built on power alone or law alone; it must be anchored in a collective moral conscience that makes every individual feel accountable before God for the social consequences of their actions.
Chapter Five: Taqwa in the Prophetic Sunnah — From Qur’anic Theory to a Living Model
If the Qur’anic verses laid down the theoretical framework of taqwa, then the Prophetic Sunnah provided its embodied manifestation — transforming taqwa from an abstract virtue into a lived civilisation. The Prophet ﷺ did not merely define taqwa verbally; he personified it through charity, restraint, forgiveness, benevolence, and constant repentance — the very five traits enumerated in Sūrat Āl ʿImrān.
1. Practical Embodiment of Charity in Ease and Hardship
In the expedition of Tabūk — known as the Campaign of Hardship — the Prophet ﷺ called upon the community to finance the army. ʿUthmān ibn ʿAffān came forward with an enormous donation, prompting the Prophet ﷺ to declare: “Nothing shall harm ʿUthmān after today.” (Narrated by al-Tirmidhī)
Likewise, Abū Bakr al-Ṣiddīq brought all of his wealth, and when the Prophet asked him, “What have you left for your family?”, he replied, “I have left them Allah and His Messenger.” (Narrated by al-Tirmidhī)
Another man came with merely a handful of dates, and some mocked him — yet the Qur’an affirmed the sincerity of his deed.
Thus, taqwa shifted from being an inward fear to becoming a tangible social responsibility.
2. Restraining Anger — From Forbearance to Strategic Leadership
The Prophet ﷺ could have retaliated against harm many times, yet he consistently restrained his anger even when in full power.
- During the Treaty of Ḥudaybiyyah, he endured the provocations of Quraysh without escalation, refusing to allow anger to derail long-term peace.
- During the Conquest of Mecca, he entered victorious but declared:
“Today is a day of mercy — not a day of vengeance.”
This single statement redefined the ethics of victory for all time.
3. Forgiveness — From Personal Virtue to State Policy
As the Qur’anic command “those who pardon others” (Qur’an 3:134) was revealed, the Prophet ﷺ institutionalised forgiveness:
- To the people of Mecca — who had persecuted and expelled him — he said:
“Go, for you are free.”
- He even forgave the killer of his beloved uncle Ḥamzah.
Forgiveness, in his Sunnah, was not a sign of weakness, but a civilisational strategy to end cycles of vengeance and open the door to societal healing.
4. Benevolence (Iḥsān) — The Pinnacle of Taqwa
The Prophet ﷺ did not merely abstain from harming others; he initiated goodness even towards those who showed hostility.
- When a Jewish woman regularly placed garbage at his door, and then stopped one day, he inquired and visited her when she fell ill.
- When a Jewish funeral procession passed by, he stood up. When told “It is the funeral of a Jew,” he said:
“Was it not a human soul?” (Narrated by al-Bukhārī)
This moment encapsulates taqwa in one sentence: “Universal compassion toward every soul.”
5. Repentance — Modelling Humility Through Leadership
Though sinless, the Prophet ﷺ sought forgiveness abundantly, saying:
“By Allah, I seek Allah’s forgiveness and turn to Him in repentance more than seventy times a day.” (Narrated by al-Bukhārī)
He thus taught that the muttaqīn are not infallible — they are simply unwilling to persist in error.
Conclusion of This Chapter
The Prophetic Sunnah does not present taqwa as a static state of spiritual withdrawal, but as a dynamic force that builds individuals, governs societies, and elevates entire civilizations.
Whoever seeks to understand taqwa practically must study the life of Muhammad ﷺ not as distant history, but as a living ethical paradigm.
Conclusion: Taqwa — A Divine Paradigm for the Cultivation of Earthly Civilization
A comprehensive reading of the Qur’anic discourse and the Prophetic model reveals that taqwa is not an isolated spiritual sentiment, nor merely a private devotional state, nor simply fear of divine punishment. Rather, in the Qur’anic framework, taqwa is a comprehensive strategy for the construction of the human being, the reform of society, and the advancement of civilization.
It is:
- The ultimate purpose of creation, revelation, and worship;
- The criterion of divine acceptance, worldly empowerment, and eternal salvation;
- A moral system built upon five foundational pillars:
| Pillar of Taqwa | Civilizational Function |
| Responsible Generosity (al-infÄq) | Social justice and economic compassion |
| Restraint of Anger (Kadhm al-Ghaydh) | Emotional regulation and conflict prevention |
| Forgiveness (al-‘Afw) | Healing of wounds and closure of vengeance cycles |
| Benevolence (al-IḥsÄn) | Positive contribution and proactive goodness |
| Repentance (al-Tawbah) | Mechanism of constant self-correction |
Together, these values present the most balanced and comprehensive ethical model in human religious heritage — one that harmonises spiritual elevation with social engagement, inner purification with public responsibility.
A Universal Moral Blueprint for a Fractured World
In an age overwhelmed by political conflict, economic exploitation, and psychological distress, humanity does not require more slogans—it requires a workable ethical system.
The Qur’anic conception of taqwa, as embodied by the Prophet ﷺ, offers such a system in three transformative principles:
- A conscience that governs (God-awareness over surveillance),
- A heart that shows mercy (benevolence over hostility),
- And actions that repair (service over selfishness).
Thus did the Qur’an declare with one timeless verse:
“Indeed, the most honoured of you in the sight of Allah is the one most distinguished in taqwa.”
(Qur’an 49:13)
Taqwa, then, is not an escapist spirituality for secluded ascetics — it is the leadership code of those destined to build and uplift civilization.
It is not withdrawal from life — it is the art of leading life with divine light.
And Allah is the Guardian of the muttaqīn. (Qur’an 45:19)
References:
- The Qur’an.
(Use standard citation format in text as Qur’an 2:21, etc.) - Sahih al-Bukhari.
Translated by Muhammad Muhsin Khan. Riyadh: Darussalam Publishers. - Sahih Muslim.
Translated by Abdul Hamid Siddiqui. Beirut: Dar al-Arabiya. - Jami‘ al-Tirmidhi (Sunan al-Tirmidhi).
Translated by Abu Khaliyl. Riyadh: Darussalam Publishers. - Al-Tabari, Muhammad ibn Jarir. Jami‘ al-Bayan ‘an Ta’wil Ay al-Qur’an (Tafsir al-Tabari). Edited by Ahmad Shakir. Cairo: Dar al-Ma‘arif.
- Ibn Kathir, Isma‘il ibn ‘Umar. Tafsir al-Qur’an al-‘Azim (Exegesis of the Glorious Qur’an). Riyadh: Dar Taybah.
- Al-Qurtubi, Abu ‘Abdullah Muhammad ibn Ahmad. Al-Jami‘ li-Ahkam al-Qur’an (The Compendium of Qur’anic Rulings). Cairo: Dar al-Kutub al-Misriyya.
- Al-Razi, Fakhr al-Din. Mafatih al-Ghayb (The Great Commentary). Beirut: Dar Ihya’ al-Turath al-‘Arabi.
- Ibn ‘Ashur, Muhammad al-Tahir. Al-Tahrir wa’l-Tanwir (The Liberation and Enlightenment). Tunis: Al-Dar al-Tunisiyya lil-Nashr.
- Ibn al-Qayyim al-Jawziyya. Madarij al-Salikin (Ranks of the Spiritual Wayfarers). Edited by Muhammad Hamid al-Fiqi. Beirut: Dar al-Kitab al-‘Arabi.
- Abdullah, Muhammad Suleiman. “Taqwa in the Qur’an and Sunnah: A Thematic Study.” Journal of Umm al-Qura University (Exact volume and number to be added upon citation).
- Nasr, Seyyed Hossein. “God-Consciousness and the Ethical Life in Islam.” Journal of Islamic Philosophy, Vol. X (Year to be inserted).
- Al-Ghazali, Abu Hamid. Ihya’ ‘Ulum al-Din (The Revival of the Religious Sciences). Translated selections available in Al-Ghazali on Disciplining the Soul. Cambridge: Islamic Texts Society.
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