God-wariness, Not God-weariness
By: Professor Robert A. Campbell
We read in surah Al Hujurat: “The noblest of you in God’s sight is the one with the most taqwa” (49:13), and so we might expect that because of its importance the idea of taqwa is well understood among Muslims. However, I think that too often the concept is interpreted in a negative way. Taqwa and other words derived from the same Arabic root can be understood as meaning protection, being careful, or taking care of. When we look at various translations of the Qur’an, we find words like piety, righteousness, and God-fearing, being used, but perhaps the most instructive way to translate the word taqwa is God-wariness. Wariness means to be aware, or take into account, or to be on guard. It must not be confused with the idea of weariness, which means to be tired, to be worn out, or to be impatient or intolerant. Thus, God-wary is not God-weary. To live in a constant state of fear of something, especially God, can be tiring, demoralizing, and emotionally draining. Rather, to live in a state of God-wariness is to bring energy and attentiveness to our daily activities, especially to our religious obligations. Thus, we should pray in a way that reflects our awareness of God. We should fast in a way that reflects our awareness of God. We should not pray or fast just because we are supposed to, or because others expect us to, or because we are afraid that we will be eternally punished for not doing so. Rather, we should carry out these activities, and everything else that we do in life, because they provide us with an opportunity to bring our awareness of God into focus, thus helping us to make ourselves worthy of God’s mercy. This is particularly important during Ramadan, a time that has been singled out for turning our attention away from ourselves and the world, towards God. Is this month a burden, or is it an opportunity? Does Ramadan provide us with an excuse to explain why we do not do things, or does it empower us to do things, even the most mundane things, with a renewed sense of purpose and devotion. If we treat the things that we do on a daily basis as acts of worship, then we will be acting in accordance with a positive interpretation of taqwa. As the Qur’an instructs us: “Oh you who have faith, worship your Lord who created you and those before you. Perhaps you will be God-wary” (2:21). Thus, the lesson of taqwa is to protect oneself by keeping God in view, and thereby avoid a life of fear in which religious obligations are seen as a burden. For as we read in surah Al A’raf, “Whoever is God-wary and does what is wholesome, no fear shall be upon them, neither shall they grieve” (7:35).
We read in surah Al Hujurat: “The noblest of you in God’s sight is the one with the most taqwa” (49:13), and so we might expect that because of its importance the idea of taqwa is well understood among Muslims. However, I think that too often the concept is interpreted in a negative way. Taqwa and other words derived from the same Arabic root can be understood as meaning protection, being careful, or taking care of. When we look at various translations of the Qur’an, we find words like piety, righteousness, and God-fearing, being used, but perhaps the most instructive way to translate the word taqwa is God-wariness. Wariness means to be aware, or take into account, or to be on guard. It must not be confused with the idea of weariness, which means to be tired, to be worn out, or to be impatient or intolerant. Thus, God-wary is not God-weary. To live in a constant state of fear of something, especially God, can be tiring, demoralizing, and emotionally draining. Rather, to live in a state of God-wariness is to bring energy and attentiveness to our daily activities, especially to our religious obligations. Thus, we should pray in a way that reflects our awareness of God. We should fast in a way that reflects our awareness of God. We should not pray or fast just because we are supposed to, or because others expect us to, or because we are afraid that we will be eternally punished for not doing so. Rather, we should carry out these activities, and everything else that we do in life, because they provide us with an opportunity to bring our awareness of God into focus, thus helping us to make ourselves worthy of God’s mercy. This is particularly important during Ramadan, a time that has been singled out for turning our attention away from ourselves and the world, towards God. Is this month a burden, or is it an opportunity? Does Ramadan provide us with an excuse to explain why we do not do things, or does it empower us to do things, even the most mundane things, with a renewed sense of purpose and devotion. If we treat the things that we do on a daily basis as acts of worship, then we will be acting in accordance with a positive interpretation of taqwa. As the Qur’an instructs us: “Oh you who have faith, worship your Lord who created you and those before you. Perhaps you will be God-wary” (2:21). Thus, the lesson of taqwa is to protect oneself by keeping God in view, and thereby avoid a life of fear in which religious obligations are seen as a burden. For as we read in surah Al A’raf, “Whoever is God-wary and does what is wholesome, no fear shall be upon them, neither shall they grieve” (7:35).
posted by AlMujtaba at
1:56 PM
