EN.MUHAMMADIYAH.OR.ID, YOGYAKARTA — Fauzan Muhammadi, a member of the Muhammadiyah Central Board’s Tabligh Council, has encouraged Muslims to develop a deeper understanding of taqwa (God-consciousness), describing it not merely as obeying Allah’s commands and avoiding His prohibitions but as a spiritual safeguard that protects the heart, mind, and human conduct.
He delivered the remarks during the Malam Selasa Study Session held on Monday (13/7).
Opening his lecture, Fauzan noted that the Qur’an repeatedly calls believers to cultivate taqwa. Therefore, he said, the Qur’anic verses on taqwa deserve systematic study. By doing so, Muslims can gain a more comprehensive understanding of the concept.
According to him, the familiar definition of taqwa is fulfilling Allah’s commands and avoiding His prohibitions. It is correct but can be enriched through the explanations of the classical Muslim scholars.
“Linguistically, taqwa carries the meanings of al-wiqayah, as-siyanah, and al-hifzh,” Fauzan explained. “All of these refer to protection, preservation, fortification, and shielding.
He said those meanings reveal that taqwa functions as a protective barrier, preventing people from falling into wrongdoing before it occurs. In this context, he cited the Prophet Muhammad’s well-known statement, “At-taqwa hahuna” (“Taqwa is here”), while pointing to his chest three times, emphasizing that the source of God-consciousness lies within the heart.
“The heart is the first line of defense,” he said. “Taqwa shapes our inner judgment, enabling us to distinguish between what is right and what is wrong before we act.”
Guarding the Heart Before Action
Fauzan quoted Surah Ash-Shams, which explains that Allah has inspired every soul with two paths: fujur (wickedness) and taqwa (righteousness). Human beings, he said, are free to choose between them, while true success belongs to those who purify their souls.
He observed that nearly everyone experiences an inner struggle before performing a good deed. For example, someone may intend to exercise after the dawn prayer but instead give in to the temptation to return to sleep.
“Taqwa marks the beginning of every righteous action,” he said. “It protects the heart so that our commitment to goodness remains steadfast.”
To illustrate the concept further, Fauzan recalled a well-known dialogue between Caliph Umar ibn al-Khattab and Ka’ab al-Ahbar. When Umar asked about the meaning of taqwa, Ka’ab responded by asking whether he had ever walked along a road covered with thorns.
After Umar answered yes, Ka’ab asked what he did in that situation. Umar replied that he would walk carefully, avoid the thorns, and lift the hem of his garment to prevent it from catching.
“Ka’ab then said, ‘That is taqwa,'” Fauzan recounted.
According to him, the analogy portrays a God-conscious person as someone who constantly exercises caution to avoid sin, just as a traveler carefully navigates a thorny path.
He also related the concept of taqwa to the objectives of Islamic law (maqasid al-shariah) as articulated by Imam al-Shatibi and Imam al-Ghazali. Those objectives include preserving religion, life, intellect, wealth, and lineage. Each begins with the principle of hifzh (protection), which, he said, reflects the essential meaning of taqwa.
Faith Gives Good Deeds Their Value
Quoting the scholar Ibn al-Qayyim al-Jawziyyah, Fauzan explained that true taqwa means obeying Allah out of sincere faith, hoping for His reward, believing in His promises, and avoiding His prohibitions out of fear of His warning.
He stressed that good deeds should not be performed solely because society considers them beneficial or morally acceptable. Rather, they should be rooted in the conviction that Allah has commanded them, thereby transforming ordinary actions into acts of worship.
“We do something not merely because people regard it as good,” he said, “but because Allah has commanded it. That is what gives every deed its value as worship.”
Likewise, he said, refraining from sinful acts should stem from the belief that Allah has prohibited them. Muslims, he added, should never normalize behavior that Islamic teachings clearly forbid simply because it has become socially acceptable.
Fauzan also emphasized the family’s responsibility to nurture a strong foundation of faith capable of withstanding the moral challenges of modern life. In his view, taqwa remains the primary safeguard for preserving Islamic values amid rapid social change.
He then outlined several virtues of taqwa repeatedly highlighted in the Qur’an. It is Allah’s command, a legacy entrusted to previous generations, the finest provision for the Hereafter, a spiritual garment superior to outward clothing, and a shield against moral deviation.
Citing Surah Al-Baqarah verse 197, Faizan asserted that the best provision is taqwa. Fauzan said human beings undertake two journeys: one through this worldly life and another after death. Material resources support the first journey, while taqwa provides the essential provision for the second.
“This world is a bridge to the Hereafter,” he said. “Therefore, our life in this world should prepare us for the eternal life to come.”
He also referred to Surah Al-A’raf verse 26, which speaks of libasut taqwa (the garment of piety). According to Fauzan, a person’s honor does not depend on elegant clothing or physical appearance. Instead, it depends on a heart filled with God-consciousness.
Beautiful attire, he said, can become a source of arrogance if it is not accompanied by taqwa. Conversely, someone dressed modestly remains honorable when their heart is sincere and devoted to Allah.
Concluding his lecture, Fauzan reminded the audience that taqwa should guide every aspect of life, including business and economic activity. He cited a hadith in which the Prophet Muhammad warned that merchants would be resurrected among wrongdoers except those who are God-conscious, truthful, and righteous.
“Trade is permissible, and so are economic activities,” he said. “However, they must always be guided by taqwa, honesty, and goodness.”
