of Nokounam, may his secret be sanctified (Session 119)
The exegesis of the second verse of Surah Al-Baqarah, which elucidates the concept of taqwa (piety) and its position within the epistemological and ethical system of Islam, requires a precise and profound scientific and logical examination. This verse, which dedicates the guidance of the Holy Quran exclusively to the pious, introduces taqwa as a pivotal attribute that distinguishes the eligibility to receive Divine guidance. In this treatise, employing an academic and sublime approach, the concept of taqwa is analysed from lexical, logical, ethical, and Quranic perspectives to offer a comprehensive and systematic understanding of this attribute. The objective is to present a text that, while preserving the original contents authenticity, employs a fluent, dignified, and university-appropriate language, thus providing analytical and literary enrichment for learned and specialised audiences.
ذَٰلِكَ ٱلْكِتَٰبُ لَا رَيْبَ ۛ فِيهِ ۛ هُدًى لِّلْمُتَّقِينَ
This is the Book about which there is no doubt; a guidance for the pious.
This verse introduces the Holy Quran as a book devoid of any doubt, dedicating its guidance to the muttaqn (the pious). The concept of taqwa, which is central to this verse, stands as a fundamental attribute within the epistemological and ethical framework of Islam and requires a precise explanation that transcends common and illogical interpretations.
Neglecting a logical and scientific analysis of the concept of taqwa in certain sources has led to inaccurate and superficial interpretations. This neglect underscores the necessity of revisiting and providing a comprehensive definition. As an attribute that distinguishes the addressees of Divine guidance in this verse, taqwa demands an exposition that encompasses both lexical and ethical as well as Quranic dimensions. This section focuses on a logical analysis to elucidate the threefold aspects of protection and taqwa.
Wiqayah, meaning safeguarding and preservation, in its logical analysis comprises three essential components:
This logical definition introduces taqwa as a rational process that preserves the self from harm. For instance, a human being, by employing intellect, protects himself from cold or material dangers, and at higher levels, a believer safeguards the self from spiritual deviations through faith and knowledge.
Protection is not limited to the faithful or believers. Even non-believers, by virtue of human intellect, take actions to protect themselves from harm. For example, wearing clothes to shield against cold is an instance of protection at the natural level. This feature transforms wiqayah into a general and human attribute observable at various degrees in all perceiving beings, from animals to humans.
Intellect, as the primary intermediary in the protection process, functions as a shield that guards the self against afflictions. This shield varies at different levels, from common intellect to faith-based knowledge and infallibility. In the infallibles, protection reaches its zenith through infallibility, yet in all cases, intellect or knowledge remains the main axis. This perspective elevates taqwa from a merely religious concept to a rational and universal attribute.
Contrary to popular interpretations, there is no element of fear in the logical definition of taqwa. The Quranic phrase اتَّقُوا ٱللَّهَ (such as in verse 21 of Surah Al-Baqarah: يَٰٓأَيُّهَا ٱلنَّاسُ ٱتَّقُوا۟ رَبَّكُمُ O mankind, fear your Lord) does not signify fear of God but rather the safeguarding and protection of the self against deviations and harms by employing intellect and faith. This interpretation distinguishes taqwa from lay interpretations that reduce it to fear.
In the ethical and mystical system, concepts such as khawf (fear), huzn (grief), ishfaq (compassionate caution), khushyah (reverence), and ikhbt (humility) contain elements of fear or anxiety. These concepts are explained as follows:
Unlike taqwa, these concepts involve emotional or fearful elements and occupy stations in the mystical journey such as the Manzil al-Sirn. However, taqwa, due to its protective nature, is distinct and contains no fear.
In the book Manzil al-Sirn, taqwa is not introduced as a mystical station or rank. Unlike fear, grief, or reverence which are considered mystical stations, taqwa is a continuous accompanying attribute present in all stages of the spiritual path and is not confined to any specific rank. This characteristic renders taqwa a comprehensive and universal attribute present at all levels of faith.
Taqwa exists in all perceiving beings, from animals to humans and infallibles. Animals instinctively recognise certain dangers and act to protect themselves. For instance, a donkey avoiding perilous steps instinctively understands the concept of danger, but this understanding is limited to specific instances and lacks human universality. Humans, endowed with general intellect, can apprehend the concept of danger in its entirety, and this ability is perfected through knowledge and faith.
The degrees of taqwa depend on an individuals level of perception. In animals, it is instinctual and limited to specific examples. In ordinary humans, taqwa is realised through common intellect, while in believers and infallibles it culminates via faith and infallibility. This distinction of degrees renders taqwa a universal attribute present in all rational beings proportionate to their perception.
To cultivate a community of the pious, the knowledge and prudence of society must be elevated. Fear and coercion cannot institutionalise taqwa within a community. Only by raising the level of awareness and knowledge can taqwa take deep root sustainably. This view emphasises the necessity of education based on rationality and knowledge for the propagation of taqwa.
The erroneous interpretation of اتَّقُوا ٱللَّهَ as fear God stems from illogical and superficial exegeses. This interpretation diverts taqwa from its original meaning (safeguarding and protection) and reduces it to fear and anxiety. Correcting this misunderstanding contributes to the scientific reconstruction of Quranic comprehension.
The objects from which protection is sought by taqwa can be analysed on three levels:
Only the third level is connected to fear, yet even this fear exists within the framework of protection and must not be regarded as the essence of taqwa.
The culture of coercion and violence prevalent in some religious societies contradicts the essence of taqwa and the Prophetic methodology. Taqwa is based on intellect, prudence, and knowledgenot fear and compulsion. This critique highlights the necessity for
