٢٠٠. عَنْ أَبِي ذَرٍّ رَضِيَ اللّٰهُ عَنْهُ قَالَ: قَالَ لِي رَسُولُ اللّٰهِ صَلَّى اللّٰهُ عَلَيْهِ وَسَلَّمَ:
«اِتَّقِ اللّٰهَ حَيْثُمَا كُنْتَ وَأَتْبِعِ السَّيِّئَةَ الْحَسَنَةَ تَمْحُهَا وَخَالِقِ النَّاسَ بِخُلُقٍ حَسَنٍ».
200. Abu Dharr (r.a.) says:
The Messenger of Allah (pbuh) told me as follows:
“Wherever and however you are, be afraid of Allah! If you commit a bad deed, do a good deed right after that so that it would nullify and destroy that result of the evil act. Treat people with nice manners!” (Tirmidhi, Birr, 55/1987)
٢٠١. عَنْ عَطِيَّةَ السَّعْدِيِّ رَضِيَ اللّٰهُ عَنْهُ قَالَ: قَالَ رَسُولُ اللّٰهِ صَلَّى اللّٰهُ عَلَيْهِ وَسَلَّمَ:
«لَا يَبْلُغُ العَبْدُ أَنْ يَكُونَ مِنَ الْمُتَّقِينَ حَتَّى يَدَعَ مَا لَا بَأْسَ بِهِ حَذَرًا لِمَا بِهِ الْبَأْسُ».
201. As narrated from Atiyya b. Sadi‘ (r.a.), Allah’s Messenger (pbuh) said:
“A servant of Allah cannot reach the degree of pious believers (muttaqin) unless he stays away from such things that are not harmful just because of his fear to commit a sin.” (Tirmidhi, Qiyamah, 19/2451. Also see Ibn Majah, Zuhd, 24)
٢٠٢. عَنْ أَبِي ذَرٍّ رَضِيَ اللّٰهُ عَنْهُ قَالَ: قَالَ رَسُولُ اللّٰهِ صَلَّى اللّٰهُ عَلَيْهِ وَسَلَّمَ:
«إِنِّي لَأَعْرِفُ كَلِمَةً -وَقَالَ عُثْمَانُ آيَةً- لَوْ أَخَذَ النَّاسُ كُلُّهُمْ بِهَا لَكَفَتْهُمْ» قَالُوا:
«يَا رَسُولَ اللّٰهِ، أَيَّةُ آيَةٍ؟» قَالَ:
(وَمَنْ يَتَّقِ اللهَ يَجْعَلْ لَهُ مَخْرَجًا).
202. Abu Dharr (r.a.) narrates:
“One day the Messenger of Allah said:
‘I know such a verse that if all people acted in accordance with it, it would be sufficient for all of them.’
The Noble Companions asked:
‘O the Messenger of Allah which verse is it?’
The Messenger of Allah recited:
“And for those who fear Allah, He (ever) prepares a way out…”[1] (Ibn Majah, Zuhd, 24)
٢٠٣. عَنْ سَعْدِ بْنِ أَبِي وَقَّاصٍ رَضِيَ اللّٰهُ عَنْهُ قَالَ: سَمِعْتُ رَسُولَ اللّٰهِ صَلَّى اللّٰهُ عَلَيْهِ وَسَلَّمَ يَقُولُ:
«إنَّ اللّٰهَ يُحِبُّ الْعَبْدَ التَّقِيَّ الْغَنِيَّ الْخَفِيَّ».
203. Sa’d b. Abu Waqqas (r.a.) narrated that “I heard Allah’s Messenger (pbuh) as saying:
“Allah loves the servant who is God-conscious and is free from want and is hidden (from the view of people).” (Muslim, Kitab al-Zuhd wa al-Raqa’iq, 11)
٢٠٤. عَنْ أَبِي هُرَيْرَةَ رَضِيَ اللّٰهُ عَنْهُ قِيلَ:
«يَا رَسُولَ اللّٰهِ مَنْ أَكْرَمُ النَّاسِ؟» قَالَ:
«أَتْقَاهُمْ…».
204. Abu Huraira (r.a.) narrated:
Some people asked the Prophet:
“O Messenger of Allah! Who is the most honorable amongst the people?”
The Messenger of Allah (pbuh) replied:
“The most honorable among them is the one who is the most Allah-fearing.” (Bukhari, Anbiya, 8, 14, 19; Manaqib, 1; Tafsir, 12/2; Muslim, Fadail, 168)
٢٠٥. عَنْ أَبِي أُمَامَةَ رَضِيَ اللّٰهُ عَنْهُ يَقُولُ: سَمِعْتُ رَسُولَ اللّٰهِ صَلَّى اللّٰهُ عَلَيْهِ وَسَلَّمَ يَخْطُبُ فِي حَجَّةِ الْوَدَاعِ فَقَالَ:
«اِتَّقُوا اللّٰهَ رَبَّكُمْ وَصَلُّوا خَمْسَكُمْ وَصُومُوا شَهْرَكُمْ وَأَدُّوا زَكَاةَ أَمْوَالِكُمْ وَأَطِيعُوا ذَا أَمْرِكُمْ تَدْخُلُوا جَنَّةَ رَبِّكُمْ».
205. Abu Umama (r.a.) says: I listened to the Messenger of Allah (pbuh) in the Farewell Sermon while he was speaking to people. He said the following:
“Be pious towards Allah who is your Lord! Pray five times a day. Fast during the month of Ramadhan. Pay the mandatory Alms (zakat) rightfully out of your wealth. Obey your rulers! (In this case) you would (directly) go to your Lord’s Heaven.” (Tirmidhi, Jum’a, 80/616)
٢٠٦. عَنْ عَدِيِّ بْنِ حَاتِمٍ رَضِيَ اللّٰهُ عَنْهُ قَالَ: سَمِعْتُ رَسُولَ اللّٰهِ صَلَّى اللّٰهُ عَلَيْهِ وَسَلَّمَ يَقُولُ:
«مَنْ حَلَفَ عَلَى يَمِينٍ ثُمَّ رَأَى أَتْقَى لِلّٰهِ مِنْهَا فَلْيَأْتِ التَّقْوَى».
206. ‘Adi b. Hatim reported Allah’s Messenger (pbuh) as saying:
“He who took an oath, but he found something else better than that, should do that which is better and break his oath.” (Muslim, Aiman 15)
٢٠٧. عَنْ زَيْدِ بْنِ أَرْقَمَ رَضِيَ اللّٰهُ عَنْهُ قَالَ: كَانَ رَسُولُ اللّٰهِ صَلَّى اللّٰهُ عَلَيْهِ وَسَلَّمَ يَقُولُ:
«اَللّٰهُمَّ آتِ نَفْسِي تَقْوَاهَا وَزَكِّهَا أَنْتَ خَيْرُ مَنْ زَكَّاهَا أَنْتَ وَلِيُّهَا وَمَوْلَاهَا».
207. Zaid b. Arkam (r.a.) reported: The Messenger of Allah (pbuh) used to supplicate:
“…O Allah, grant to my soul the sense of righteousness and purify it, for Thou art the Best Purifier thereof. You are the Protecting Friend thereof, and Guardian thereof.” (Muslim, Kitab Al-Dhikr, 73)
Explanations:
Taqwa (piety) means to stay away, protect, hesitate, keep away from things that are disliked, to protect oneself from dangers, and to place a bar between himself and the things that he is afraid of. Piety means to carefully protect oneself from the things that can hurt and cause pain in the Hereafter by seeking refuge in the protection and trust of Allah and to hold on to righteous deeds by staying away from sins.
The lower limit of piety is to protect oneself from disbelief and associating partners with Allah. Its mid level is to leave great and lesser sins, and the upper level is to protect the heart from all kinds of negative thoughts and to turn away from everything (masiwa) other than Allah. There is no limit or end for this state of piety. For each pious person, there is always a higher rank that he can rise up to. This spiritual journey continues until death.
One of the higher ranks of piety is to obey Allah in whatever way, in no way to rebel to Him, to always remember Him and always to be thankful and never to be ungrateful to bounties from Allah.
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A person’s piety is assessed by his keeping away from prohibitions rather than his acts of worship.
One day Umar (r.a.) asked Ubai b. Qa’b what piety is. Ubai (r.a.) said to him:
“Did you ever walk on a path with thorny plants on the side, O Umar?”
When Umar (r.a.) responded:
“Yes, I did.” This time Ubai (r.a.) asked:
“So, what did you do?” Umar (r.a.) responded:
“I raised my clothes and paid utmost attention for the thorns not to harm me.” Upon this, Ubai bin Qa’b (r.a.) said:
“There you go, this is piety.” (Ibn Kathir, Tafsir, I, 42)
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Just as a person walks carefully, diligently, and alert in a thorny field in order not to get harmed, a believer should act with similar care and accuracy in his religious life in order not to touch the prohibited and disliked things. God-fearingness or piety is the state that makes us obey Allah’s commands and prohibitions in order not to lose His love and contentment and not to attract His Wrath. It is placing this state of submission as a curtain between us and those that are feared. For this reason, piety (taqwa) can be shortly interpreted as “Fearing from Allah” and “Revering Him.”
Piety necessitates to be respectful to Allah and to be continuously alert, careful, and conscious when alone, with people, in times of trials and turbulences, in wealth as well as in poverty, in short in every state.
Maimun b. Mahran said:
“So long as a servant of Allah does not hold himself accountable just like he watches around and holds other people accountable thinking ‘from where he finds his sustenance,’ he can never reach the level of Muttaqi (pious).” (Tirmidhi, Qiyamah, 25/2459)
Almighty Allah cites the attributes of his servants who are pious (righteous) as follows:
• To have faith in Allah, the hereafter, angels, books, and prophets,
• To spend in charity for the kin, for orphans, for the needy, for the wayfarer, for those who ask, and for the slaves from the good and liked part of one’s possessions because of the love or Allah.
• To perform the ritual prayer
• To give the mandatory alms (zakat)
• To keep one’s promise when an agreement is made
• To be patient in pain (or suffering) and adversity, illness, and war. (Al-Baqarah; 2:177)
• To spend for the sake of Allah, whether in prosperity, or in poverty;
• To restrain anger,
• To pardon (all) men,
• To remember Allah, repent and ask for forgiveness whenever he commits a sin,
• Never insist in doing wrong deeds knowingly and willingly (Al-i Imran; 3:134-135)
As it can be seen, piety is one of the essential principals of religion. There is no higher state in religion than piety. It is also the only criterion that determines the honor and rank of a servant in the sight of Allah.
Indeed the statement of Allah “Verily the most honored of you in the sight of Allah is (he who is) the most righteous of you”[2] expresses this truth. So, piety is the most important means for the servant to gain spiritual stations and finally to reach the friendship of Allah.
Indeed in a noble verse it is said that:
“Allah is the Protector of the Righteous.” (Al-Jasiyah; 45:19)
Piety is the most important sustenance for the Hereafter. It saves a person from eternal torment, makes him reach the heaven and Allah’s consent.
Almighty Allah says the following:
“And take a provision (with you) for the journey, but the best of provisions is right conduct. So fear Me, O you that are wise.” (Al-Baqarah; 2:197)
In our first hadith, it is emphasized that piety needs to encompass all aspects of life. Wherever and in whatever state a person is, he needs to know Allah as being with him and even closer than his jugular vein. In case he commits a sin due to falling into heedlessness, he should immediately pull himself together, and, after repenting and asking for forgiveness, should do a good deed as expiation for his sin. In this case, his wrongdoing will be erased and he will become all pure again.
Indeed, the life of a believer should pass with this kind of struggle to erase evil deeds and make good deeds victorious. A believer should spend all his effort in protecting himself from Allah’s torment and achieving His contentment.
Indeed, Almighty Allah commands His servants as follows:
“O you who believe! Fear Allah as He should be feared, and die not except in a state of Islam.” (Al-i Imran; 3:102)
“So fear Allah as much as you can; listen and obey and spend in charity for the benefit of your own soul and those saved from the covetousness of their own souls, they are the ones that achieve prosperity.” (Al-Taghabun; 64:16)
How examplary the following example is, which reflects the spiritual state of a believer who fears Allah even in lonely places and he had opportunities:
Abdullah ibn Umar (r.aanhuma) was out somewhere near Medina. A table was spread to eat. At that instance, a sheep sheppard stopped by and greeted them.
Ibn Umar (r.anhuma) said
“Come O sheppard, let’s eat,”
The Sheppard responded:
“I am fasting.”
Ibn Umar said with awe:
“Are you fasting in this severe and suffocating heat? In addition, you are shepparding sheep in this state.”
Afterwards, in order to measure the sense of piety and loyalty of the sheppard he proposed:
“Why don’t you sell us a sheep from this flock? We can pay you its price, and give you from its meat sufficient for you to break your fast in sunset. He responded:
“I don’t have a flock, these sheep belong to my master.”
Ibn Umar (r.a.) said:
“You can say you lost it, how will your master know?”
The shepard turned his face away from him, raised his finger towards the sky and said:
“Where is Allah?”
Ibn Umar (r.a.) was very much touched by this piety state of the shepard. He continued repeating the words of the shepard to himself as “The shepard said ‘Where is Allah,’ The shepard said ‘Where is Allah.’”
When he arrived at Medina, he sent a messenger to the master of the shepard, and he purchased the flock and the shepard. He emancipated the shepard who was a slave and donated the flock to him. (Ibn Athir, Usd al-Ghaba, III, 341)
The Messenger of Allah (pbuh) has shown us the way in order to reach the state of piety that our Exalted Lord wants us to reach. As expressed in our second hadith, this way, which is extremely easy and short, is to keep away from even some permissible things that are close to harmful and doubtful things due to the fear of falling into harmful things.
Almighty Allah commands as follows:
“… Those are limits (set by) Allah. Approach not near thereto. Thus does Allah make clear His Signs to men: that they may learn self-restraint” (Al-Baqarah; 2:187)
In order never to fall into sin, the believer should have a sincere intention and should be as careful as possible. He should stay away from certain permissible things that he does not need or that would be wasteful. He should act carefully, thinking that every bounty has to be accounted for. One should know that it is a more foresightful act to use something in the way of good rather than to be accountable for it.
The soundest dress that protects one from the hot and cold of the eternal life is not to approach to the borders of harmful thing. Allah the Almighty called this the “Dress of Piety (Raiment of Righteousness).” This dress not only protects a person from embarrassment in the spiritual world, but also helps him look beautiful and ornamented thee.
How nicely our Exalted Lord speaks:
“O you Children of Adam! We have bestowed raiment upon you to cover your shame, as well as to be an adornment to you. But the raiment of righteousness, that is the best. Such are among the Signs of Allah, that they may receive admonition!” (Al-Araf; 7:26)
After stating the necessity of dressing for the body, Allah the Almighty emphasizes that in fact one should pay attention to the dress of the spirit. It protects the person from harm in the endless world, protects from embarrassing things, and adorns him in the best fashion.
Our second hadith explains that in order to achieve piety one should have determination and spend effort. Umar says the following to point out this fact:
“A person who does not try to protect himself from sin is not allowed to attain piety.” (Bukhari, al-Adab al-Mufrad, no: 371)
Anas b. Malik (r.a.) explains Umar’s effort in this respect as follows:
“I heard Umar b. Khattab’s voice. I went to him immediately. At that time, someone had entered the garden. There was a wall between us. I heard him say as follows in the garden:
“O Umar b. Khattab, the ruler of believers! Look: be careful, be careful! By Allah, either you have piety for Allah or He torments you.” (Muwatta, Kalam, 24)
Indeed, Umar reached the level of pious people (al-muttaqin) by continuously prompting himself with warnings of piety and with his piety became ever famous. May Allah bless him.
Piety, which is hard to attain, is such a blessing that it is enough for all people both in this world and in the Hereafter. In our third hadith, the Messenger of Allah (pbuh) informed us that if people acted upon a certain verse it would sufficient for all of them and recited the following noble verse:
“…Such is the admonition given to him who believes in Allah and the Last Day. And for those who fear Allah, He (ever) prepares a way out.”[3]
In the following verses, Almighty Allah cites the bounties that He will favor upon people of piety as follows:
“And He provides for him from (sources) he never could imagine.” (Al-Talaq; 65:3)
“…and for those who fear Allah, He will make their path easy. That is the Command of Allah, which He has sent down to you: and if any one fears Allah, He will remove his ills, from him, and will enlarge his reward.” (Al-Talaq; 65:4-5)
As it can be seen, Almighty Allah repeats being a person of piety many times due to its importance.
One day the Messenger of Allah (pbuh) said:
“O people! If you take being pious towards Allah as commerce, your bounties will arrive to you even without having capital and making commerce.” (Haythami, VII, 125) and then he recited the second verse of the aforementioned Chapter Talaq (65).
These expressions of the Prophet never mean “do not work.” In contrast, it means “If you work honestly, Allah saves you from troubles, makes your job easier, gives you bounties from unexpected places, accepts your work for sustenance as worship by forgiving your sins, and favors you with a lot of rewards.” On the other hand, bounty does not only mean things to eat and drink. Material or spiritual, all kinds of sustenance are bounties. Peace of mind, being able to taste, family bliss, being able to worship Allah, being able to prepare for the Hereafter, seeing the marriage of one’s kids, health, wellness are all bounties. So, the pious people are provided with such material and spiritual bounties.
There is one more favor of Almighty Allah to His pious servants, and it is also very important.
It is said in a noble verse:
“O you who believe! If you fear Allah, He will grant you a criterion (to judge between right and wrong), remove from you (all) evil (that may afflict) you, and forgive you: for Allah is the Lord of grace unbounded.” (Al-Anfal; 8:29)
Thanks to the ability and understanding that are favored upon him due to his precision against the commands and prohibitions of Allah, the servant of Allah can separate right from wrong and achieves bliss in both worlds. Even in the most difficult or negative circumstances, he finds a way out and transforms all of his works into good.
The rewards of such a life that is lived upon such piety are bounties such as:
• To achieve the praise,[4] friendship,[5] help against enemies,[6] love[7] of Almighty Allah.
• To achieve honor in the sight of Allah (Al-Hujurat; 49:13)
• To have our conduct made whole and sound and our sins forgiven (Al-Ahzab; 33:70-71)
• To be saved from the sorrow of the Hereafter and to be received with glad tidings in the moment of death (Yunus; 10:63)
• To be removed far from the Hellfire[8] and to achieve endless bliss in Heaven.[9]
The Hereafter, in the sight of our Lord is for the righteous (pious).[10] They are in a position of security there.[11] The gardens, springs, the rivers, cool shades and all kinds of bounties are prepared for them.[12]
Almighty Allah speaks as follows:
“As to the Righteous, they will be in the midst of Gardens and Rivers, in an Assembly of Truth, in the Presence of a Sovereign Omnipotent.” (Al-Qamar; 54:54-55)
Could there be a greater achievement than this? May our Lord bestow it upon all of us Amin!
In our fourth hadith, on the other hand, we are informed that Allah loves His servants who live a pious life. In the noble verses it is said that:
“Verily Allah loves those who act aright.” (Al-i Imran; 3:76)
“Allah is with those who restrain themselves.” (Al-Baqarah; 2:194, At-Tawbah; 9:36, Al-Nahl; 16:128)
Allah’s love for one of His servants and His being with him is a bounty whose value is so high that it cannot be appreciated. Indeed, Almighty Allah gives the glad tidings that He will give these unmatched bounties to pious people.
A pious believer would be a person of charity, and would be precise in his worship, and hurts no one. He would stay away carefully from violations of other people’s rights. Since he is an amicable person, everyone likes him and he likes everyone. Such a servant is liked by Almighty Allah and the Prophet, and other servants.
Indeed our Master the Pride of Universe (pbuh) says:
“For sure my friends are only the God-fearing.” (Abu Dawud, Kitab Al-Fitan Wa Al-Malahim, 1/4242)
“The closest ones to me among the people are the pious for Allah whoever and wherever they are.” (Ahmad, V, 235; Haythami, IX, 22)
This is because such people are the most noble, righteous, and valuable among the creation. Indeed, in our fifth hadith, when people asked the Prophet who the most superior among the people are, he responded as “The most pious ones.”
The differences among people such as race, color, nation, tribe, wealth, and property are determined by Almighty Allah due to many kinds of wisdom. People have no choice on them. So, these are not things that one should truly take pride in. The only honor that will cause a human to be praised in the sight of God is the state of piety that he obtained through great effort.
It is said in the Noble Qur’an:
“O mankind! We created you from a single (pair) of a male and a female, and made you into nations and tribes, that you may know each other (not that you may despise (each other). Verily the most honored of you in the sight of Allah is (he who is) the most righteous of you. And Allah has full knowledge and is well acquainted (with all things).” (Al-Hujurat; 49:13)
The following event which is the reason for the revelation of this verse and which shows how honorable the pious people are in the sight of both Allah and His Messenger is very exemplary:
One day the Messenger of Allah (pbuh) stopped by in one of the markets of the Medina. In the market a black slave was being sold by auction. The slave was saying:
“I have one condition for the person who will be my owner.”
One of the potential owners said:
“What is your condition?”
The slave said:
“He will not prevent me from praying behind the Messenger of Allah in obligatory prayers.”
The man accepted this condition and purchased the slave.
The Messenger of Allah (pbuh) would always see this slave coming to the obligatory prayers. One day, he again looked for him but could not see him. He asked the slave’s owner, “Where is your slave?” He said:
“O Messenger of Allah (pbuh), he got malaria.”
The Messenger of Allah (pbuh) said to his companions:
“Let’s go and visit him.”
“They got up and paid a get-well visit to the slave. A few days later the Messenger of Allah (pbuh) asked to the slave’s owner:
“How is your slave?”
He responded:
“O Messenger of Allah! He is close to death.”
Upon this, Allah’s Messenger (pbuh) went to the slave and arrived just before he passed away. When the slave passed away, the Messenger of Allah (pbuh) personally handled his last ritual bath, shrouding, and burying.
The Noble Companions were surprised by his. The Immigrants (Muhajirun) said:
“We left our land, property, and family and migrated here, none of us has seen the esteem that this slave has received from the Messenger of Allah (pbuh), neither in our life nor in our death.
The Helpers (Ansar) thought:
“We gave refuge to the Messenger of Allah (pbuh), helped him, and supported him with our property and lives, but he preferred and Ethiopian slave over us. Upon this the aforementioned 13th verse of the chapter Al Hujurat (49:13) was revealed. (Wahidi, pp. 411-412)
Our Master the Pride of universe told Abu Dhar at another time that piety is the only measure of value and honor in the sight of Allah:
“Look! You are superior neither to red nor to black. You can be superior to them only by piety.” (Ahmad, V, 158)
For this reason, the Messenger of Allah (pbuh) used to recommend piety to his companions and his followers at every opportunity. For example, he always recommended piety in his sermons to his companions.[13]
To a companion who came to him and asked:
“O Messenger of Allah (pbuh), I am going on a trip please advise me.” He said
“The most necessary thing for you is to be pious towards Allah…” (Tirmidhi, Daawat, 45/3445)
To those who came to him asking “What is the most significant thing that would make one go to Heaven?” he again recommended piety and good manners. (Tirmidhi, Birr, 62/2004; Ibn Majah, Zuhd, 29)
Also, when he was passing away his last words have been on piety.
In our sixth hadith, we also see and advice that shows how important piety is.
“He who took an oath, but he found something else better than that, should do that which is better and break his oath.” (Muslim, Aiman 15)
In fact, taking a vow is binding and one needs to keep it. A person who turns away from his vow needs to fulfill some kind of expiation (kaffarah) as punishment.[14] Even though taking an oath has such significance in Islam, breaking an oath and doing the action closer to piety is advised by the Prophet (pbuh) when it comes to matters related to piety.
In this respect, how teaching the following event is:
A beggar came to Adi b. Hatimm (r.a.) and begged him to give him the price of a slave, or some portion of the price of the slave. He (Adi) said:
“Currently, I have nothing to give you except my coat-of-mail and helmet. I will, however, write to my family to give that to you, but he did not agree to that.
Thereupon Adi was enraged, and said:
“By Allah, I will not give you anything.” The person (then) agreed to accept Adi’s offer, whereupon Adi (r.a.) said:
“By Allah, had I not heard Allah’s Messenger (pbuh) saying: “He who took an oath, but then found something more pious in the sight of Allah, he should (break the oath) and do that which is more pious,” I would not have broken my oath (and thus paid you anything).” (Muslim, Kitab al-Aiman, 15, 19; Imara, 13. Also see. Bukhari, Ahkam, 5, 6; Kitab al-Aiman, 1; Kaffarat, 10)
Piety comes first among the characteristics to be asked from Allah the Almighty. For this reason, as it can be seen in our eight hadith and in other narrations, the Messenger of Allah (pbuh) had always asked for piety from Almighty Allah. He said in his supplications:
“O Allah. I beg of You the right guidance, piety, chastity and freedom from want.” (Muslim, Kitab Al-Dhikr, 72; Tirmidhi, Daawat, 72; Ibn Majah, Dua, 2)
When he was going on a trip he used to say:
“O Allah! We pray from you goodness and piety in this trip and that you allow us to do deeds that would please you.” (Muslim, Kitab Al-Hajj, 425; Abu Dawud, Jihad, 72; Tirmidhi, Daawat, 45-46)
Let us too ask for piety from our Exalted Lord and try to be a pious believer.
[7] Al-i Imran; 3:76; at Tawba; 9:4.
[12] Al-Rad; 13:35; Al-Duhan; 44:51-55; Al-Hijr; 15:45; Al-Zariyat; 51:15; Al-Tur; 52:17; Al-Qamar; 54;54; Al-Qalam; 68:34; Al Mursalat; 77:41; An-Naba; 78:31-36.
[13] For example see Abu Dawud, Sunnah, 5; Tirmidhi, Ilm, 16; Ibn-i Majah, Muqaddimah, 6.
[14] The expiation (kaffarah) for taking an oath, if one can afford it, is to free a Muslim or non-Muslim slave or she-slave. Those who cannot afford this should moderately dress ten poor people, if they are unable to do that, they should feed 10 poor people in the morning and evening, and if they are also unable to do that, they should fast for three days in sequence. The monetary compensation should be given to the poor, giving it to mosques and other similar institutions are not permissible.
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6. Piety (Taqwa)
٢٠٠. عَنْ أَبِي ذَرٍّ رَضِيَ اللّٰهُ عَنْهُ قَالَ: قَالَ لِي رَسُولُ اللّٰهِ صَلَّى اللّٰهُ عَلَيْهِ وَسَلَّمَ:
«اِتَّقِ اللّٰهَ حَيْثُمَا كُنْتَ وَأَتْبِعِ السَّيِّئَةَ الْحَسَنَةَ تَمْحُهَا وَخَالِقِ النَّاسَ بِخُلُقٍ حَسَنٍ».
200. Abu Dharr (r.a.) says:
The Messenger of Allah (pbuh) told me as follows:
“Wherever and however you are, be afraid of Allah! If you commit a bad deed, do a good deed right after that so that it would nullify and destroy that result of the evil act. Treat people with nice manners!” (Tirmidhi, Birr, 55/1987)
٢٠١. عَنْ عَطِيَّةَ السَّعْدِيِّ رَضِيَ اللّٰهُ عَنْهُ قَالَ: قَالَ رَسُولُ اللّٰهِ صَلَّى اللّٰهُ عَلَيْهِ وَسَلَّمَ:
«لَا يَبْلُغُ العَبْدُ أَنْ يَكُونَ مِنَ الْمُتَّقِينَ حَتَّى يَدَعَ مَا لَا بَأْسَ بِهِ حَذَرًا لِمَا بِهِ الْبَأْسُ».
201. As narrated from Atiyya b. Sadi‘ (r.a.), Allah’s Messenger (pbuh) said:
“A servant of Allah cannot reach the degree of pious believers (muttaqin) unless he stays away from such things that are not harmful just because of his fear to commit a sin.” (Tirmidhi, Qiyamah, 19/2451. Also see Ibn Majah, Zuhd, 24)
٢٠٢. عَنْ أَبِي ذَرٍّ رَضِيَ اللّٰهُ عَنْهُ قَالَ: قَالَ رَسُولُ اللّٰهِ صَلَّى اللّٰهُ عَلَيْهِ وَسَلَّمَ:
«إِنِّي لَأَعْرِفُ كَلِمَةً -وَقَالَ عُثْمَانُ آيَةً- لَوْ أَخَذَ النَّاسُ كُلُّهُمْ بِهَا لَكَفَتْهُمْ» قَالُوا:
«يَا رَسُولَ اللّٰهِ، أَيَّةُ آيَةٍ؟» قَالَ:
(وَمَنْ يَتَّقِ اللهَ يَجْعَلْ لَهُ مَخْرَجًا).
202. Abu Dharr (r.a.) narrates:
“One day the Messenger of Allah said:
‘I know such a verse that if all people acted in accordance with it, it would be sufficient for all of them.’
The Noble Companions asked:
‘O the Messenger of Allah which verse is it?’
The Messenger of Allah recited:
“And for those who fear Allah, He (ever) prepares a way out…”[1] (Ibn Majah, Zuhd, 24)
٢٠٣. عَنْ سَعْدِ بْنِ أَبِي وَقَّاصٍ رَضِيَ اللّٰهُ عَنْهُ قَالَ: سَمِعْتُ رَسُولَ اللّٰهِ صَلَّى اللّٰهُ عَلَيْهِ وَسَلَّمَ يَقُولُ:
«إنَّ اللّٰهَ يُحِبُّ الْعَبْدَ التَّقِيَّ الْغَنِيَّ الْخَفِيَّ».
203. Sa’d b. Abu Waqqas (r.a.) narrated that “I heard Allah’s Messenger (pbuh) as saying:
“Allah loves the servant who is God-conscious and is free from want and is hidden (from the view of people).” (Muslim, Kitab al-Zuhd wa al-Raqa’iq, 11)
٢٠٤. عَنْ أَبِي هُرَيْرَةَ رَضِيَ اللّٰهُ عَنْهُ قِيلَ:
«يَا رَسُولَ اللّٰهِ مَنْ أَكْرَمُ النَّاسِ؟» قَالَ:
«أَتْقَاهُمْ…».
204. Abu Huraira (r.a.) narrated:
Some people asked the Prophet:
“O Messenger of Allah! Who is the most honorable amongst the people?”
The Messenger of Allah (pbuh) replied:
“The most honorable among them is the one who is the most Allah-fearing.” (Bukhari, Anbiya, 8, 14, 19; Manaqib, 1; Tafsir, 12/2; Muslim, Fadail, 168)
٢٠٥. عَنْ أَبِي أُمَامَةَ رَضِيَ اللّٰهُ عَنْهُ يَقُولُ: سَمِعْتُ رَسُولَ اللّٰهِ صَلَّى اللّٰهُ عَلَيْهِ وَسَلَّمَ يَخْطُبُ فِي حَجَّةِ الْوَدَاعِ فَقَالَ:
«اِتَّقُوا اللّٰهَ رَبَّكُمْ وَصَلُّوا خَمْسَكُمْ وَصُومُوا شَهْرَكُمْ وَأَدُّوا زَكَاةَ أَمْوَالِكُمْ وَأَطِيعُوا ذَا أَمْرِكُمْ تَدْخُلُوا جَنَّةَ رَبِّكُمْ».
205. Abu Umama (r.a.) says: I listened to the Messenger of Allah (pbuh) in the Farewell Sermon while he was speaking to people. He said the following:
“Be pious towards Allah who is your Lord! Pray five times a day. Fast during the month of Ramadhan. Pay the mandatory Alms (zakat) rightfully out of your wealth. Obey your rulers! (In this case) you would (directly) go to your Lord’s Heaven.” (Tirmidhi, Jum’a, 80/616)
٢٠٦. عَنْ عَدِيِّ بْنِ حَاتِمٍ رَضِيَ اللّٰهُ عَنْهُ قَالَ: سَمِعْتُ رَسُولَ اللّٰهِ صَلَّى اللّٰهُ عَلَيْهِ وَسَلَّمَ يَقُولُ:
«مَنْ حَلَفَ عَلَى يَمِينٍ ثُمَّ رَأَى أَتْقَى لِلّٰهِ مِنْهَا فَلْيَأْتِ التَّقْوَى».
206. ‘Adi b. Hatim reported Allah’s Messenger (pbuh) as saying:
“He who took an oath, but he found something else better than that, should do that which is better and break his oath.” (Muslim, Aiman 15)
٢٠٧. عَنْ زَيْدِ بْنِ أَرْقَمَ رَضِيَ اللّٰهُ عَنْهُ قَالَ: كَانَ رَسُولُ اللّٰهِ صَلَّى اللّٰهُ عَلَيْهِ وَسَلَّمَ يَقُولُ:
«اَللّٰهُمَّ آتِ نَفْسِي تَقْوَاهَا وَزَكِّهَا أَنْتَ خَيْرُ مَنْ زَكَّاهَا أَنْتَ وَلِيُّهَا وَمَوْلَاهَا».
207. Zaid b. Arkam (r.a.) reported: The Messenger of Allah (pbuh) used to supplicate:
“…O Allah, grant to my soul the sense of righteousness and purify it, for Thou art the Best Purifier thereof. You are the Protecting Friend thereof, and Guardian thereof.” (Muslim, Kitab Al-Dhikr, 73)
Explanations:
Taqwa (piety) means to stay away, protect, hesitate, keep away from things that are disliked, to protect oneself from dangers, and to place a bar between himself and the things that he is afraid of. Piety means to carefully protect oneself from the things that can hurt and cause pain in the Hereafter by seeking refuge in the protection and trust of Allah and to hold on to righteous deeds by staying away from sins.
The lower limit of piety is to protect oneself from disbelief and associating partners with Allah. Its mid level is to leave great and lesser sins, and the upper level is to protect the heart from all kinds of negative thoughts and to turn away from everything (masiwa) other than Allah. There is no limit or end for this state of piety. For each pious person, there is always a higher rank that he can rise up to. This spiritual journey continues until death.
One of the higher ranks of piety is to obey Allah in whatever way, in no way to rebel to Him, to always remember Him and always to be thankful and never to be ungrateful to bounties from Allah.
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A person’s piety is assessed by his keeping away from prohibitions rather than his acts of worship.
One day Umar (r.a.) asked Ubai b. Qa’b what piety is. Ubai (r.a.) said to him:
“Did you ever walk on a path with thorny plants on the side, O Umar?”
When Umar (r.a.) responded:
“Yes, I did.” This time Ubai (r.a.) asked:
“So, what did you do?” Umar (r.a.) responded:
“I raised my clothes and paid utmost attention for the thorns not to harm me.” Upon this, Ubai bin Qa’b (r.a.) said:
“There you go, this is piety.” (Ibn Kathir, Tafsir, I, 42)
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Just as a person walks carefully, diligently, and alert in a thorny field in order not to get harmed, a believer should act with similar care and accuracy in his religious life in order not to touch the prohibited and disliked things. God-fearingness or piety is the state that makes us obey Allah’s commands and prohibitions in order not to lose His love and contentment and not to attract His Wrath. It is placing this state of submission as a curtain between us and those that are feared. For this reason, piety (taqwa) can be shortly interpreted as “Fearing from Allah” and “Revering Him.”
Piety necessitates to be respectful to Allah and to be continuously alert, careful, and conscious when alone, with people, in times of trials and turbulences, in wealth as well as in poverty, in short in every state.
Maimun b. Mahran said:
“So long as a servant of Allah does not hold himself accountable just like he watches around and holds other people accountable thinking ‘from where he finds his sustenance,’ he can never reach the level of Muttaqi (pious).” (Tirmidhi, Qiyamah, 25/2459)
Almighty Allah cites the attributes of his servants who are pious (righteous) as follows:
• To have faith in Allah, the hereafter, angels, books, and prophets,
• To spend in charity for the kin, for orphans, for the needy, for the wayfarer, for those who ask, and for the slaves from the good and liked part of one’s possessions because of the love or Allah.
• To perform the ritual prayer
• To give the mandatory alms (zakat)
• To keep one’s promise when an agreement is made
• To be patient in pain (or suffering) and adversity, illness, and war. (Al-Baqarah; 2:177)
• To spend for the sake of Allah, whether in prosperity, or in poverty;
• To restrain anger,
• To pardon (all) men,
• To remember Allah, repent and ask for forgiveness whenever he commits a sin,
• Never insist in doing wrong deeds knowingly and willingly (Al-i Imran; 3:134-135)
As it can be seen, piety is one of the essential principals of religion. There is no higher state in religion than piety. It is also the only criterion that determines the honor and rank of a servant in the sight of Allah.
Indeed the statement of Allah “Verily the most honored of you in the sight of Allah is (he who is) the most righteous of you”[2] expresses this truth. So, piety is the most important means for the servant to gain spiritual stations and finally to reach the friendship of Allah.
Indeed in a noble verse it is said that:
“Allah is the Protector of the Righteous.” (Al-Jasiyah; 45:19)
Piety is the most important sustenance for the Hereafter. It saves a person from eternal torment, makes him reach the heaven and Allah’s consent.
Almighty Allah says the following:
“And take a provision (with you) for the journey, but the best of provisions is right conduct. So fear Me, O you that are wise.” (Al-Baqarah; 2:197)
In our first hadith, it is emphasized that piety needs to encompass all aspects of life. Wherever and in whatever state a person is, he needs to know Allah as being with him and even closer than his jugular vein. In case he commits a sin due to falling into heedlessness, he should immediately pull himself together, and, after repenting and asking for forgiveness, should do a good deed as expiation for his sin. In this case, his wrongdoing will be erased and he will become all pure again.
Indeed, the life of a believer should pass with this kind of struggle to erase evil deeds and make good deeds victorious. A believer should spend all his effort in protecting himself from Allah’s torment and achieving His contentment.
Indeed, Almighty Allah commands His servants as follows:
“O you who believe! Fear Allah as He should be feared, and die not except in a state of Islam.” (Al-i Imran; 3:102)
“So fear Allah as much as you can; listen and obey and spend in charity for the benefit of your own soul and those saved from the covetousness of their own souls, they are the ones that achieve prosperity.” (Al-Taghabun; 64:16)
How examplary the following example is, which reflects the spiritual state of a believer who fears Allah even in lonely places and he had opportunities:
Abdullah ibn Umar (r.aanhuma) was out somewhere near Medina. A table was spread to eat. At that instance, a sheep sheppard stopped by and greeted them.
Ibn Umar (r.anhuma) said
“Come O sheppard, let’s eat,”
The Sheppard responded:
“I am fasting.”
Ibn Umar said with awe:
“Are you fasting in this severe and suffocating heat? In addition, you are shepparding sheep in this state.”
Afterwards, in order to measure the sense of piety and loyalty of the sheppard he proposed:
“Why don’t you sell us a sheep from this flock? We can pay you its price, and give you from its meat sufficient for you to break your fast in sunset. He responded:
“I don’t have a flock, these sheep belong to my master.”
Ibn Umar (r.a.) said:
“You can say you lost it, how will your master know?”
The shepard turned his face away from him, raised his finger towards the sky and said:
“Where is Allah?”
Ibn Umar (r.a.) was very much touched by this piety state of the shepard. He continued repeating the words of the shepard to himself as “The shepard said ‘Where is Allah,’ The shepard said ‘Where is Allah.’”
When he arrived at Medina, he sent a messenger to the master of the shepard, and he purchased the flock and the shepard. He emancipated the shepard who was a slave and donated the flock to him. (Ibn Athir, Usd al-Ghaba, III, 341)
The Messenger of Allah (pbuh) has shown us the way in order to reach the state of piety that our Exalted Lord wants us to reach. As expressed in our second hadith, this way, which is extremely easy and short, is to keep away from even some permissible things that are close to harmful and doubtful things due to the fear of falling into harmful things.
Almighty Allah commands as follows:
“… Those are limits (set by) Allah. Approach not near thereto. Thus does Allah make clear His Signs to men: that they may learn self-restraint” (Al-Baqarah; 2:187)
In order never to fall into sin, the believer should have a sincere intention and should be as careful as possible. He should stay away from certain permissible things that he does not need or that would be wasteful. He should act carefully, thinking that every bounty has to be accounted for. One should know that it is a more foresightful act to use something in the way of good rather than to be accountable for it.
The soundest dress that protects one from the hot and cold of the eternal life is not to approach to the borders of harmful thing. Allah the Almighty called this the “Dress of Piety (Raiment of Righteousness).” This dress not only protects a person from embarrassment in the spiritual world, but also helps him look beautiful and ornamented thee.
How nicely our Exalted Lord speaks:
“O you Children of Adam! We have bestowed raiment upon you to cover your shame, as well as to be an adornment to you. But the raiment of righteousness, that is the best. Such are among the Signs of Allah, that they may receive admonition!” (Al-Araf; 7:26)
After stating the necessity of dressing for the body, Allah the Almighty emphasizes that in fact one should pay attention to the dress of the spirit. It protects the person from harm in the endless world, protects from embarrassing things, and adorns him in the best fashion.
Our second hadith explains that in order to achieve piety one should have determination and spend effort. Umar says the following to point out this fact:
“A person who does not try to protect himself from sin is not allowed to attain piety.” (Bukhari, al-Adab al-Mufrad, no: 371)
Anas b. Malik (r.a.) explains Umar’s effort in this respect as follows:
“I heard Umar b. Khattab’s voice. I went to him immediately. At that time, someone had entered the garden. There was a wall between us. I heard him say as follows in the garden:
“O Umar b. Khattab, the ruler of believers! Look: be careful, be careful! By Allah, either you have piety for Allah or He torments you.” (Muwatta, Kalam, 24)
Indeed, Umar reached the level of pious people (al-muttaqin) by continuously prompting himself with warnings of piety and with his piety became ever famous. May Allah bless him.
Piety, which is hard to attain, is such a blessing that it is enough for all people both in this world and in the Hereafter. In our third hadith, the Messenger of Allah (pbuh) informed us that if people acted upon a certain verse it would sufficient for all of them and recited the following noble verse:
“…Such is the admonition given to him who believes in Allah and the Last Day. And for those who fear Allah, He (ever) prepares a way out.”[3]
In the following verses, Almighty Allah cites the bounties that He will favor upon people of piety as follows:
“And He provides for him from (sources) he never could imagine.” (Al-Talaq; 65:3)
“…and for those who fear Allah, He will make their path easy. That is the Command of Allah, which He has sent down to you: and if any one fears Allah, He will remove his ills, from him, and will enlarge his reward.” (Al-Talaq; 65:4-5)
As it can be seen, Almighty Allah repeats being a person of piety many times due to its importance.
One day the Messenger of Allah (pbuh) said:
“O people! If you take being pious towards Allah as commerce, your bounties will arrive to you even without having capital and making commerce.” (Haythami, VII, 125) and then he recited the second verse of the aforementioned Chapter Talaq (65).
These expressions of the Prophet never mean “do not work.” In contrast, it means “If you work honestly, Allah saves you from troubles, makes your job easier, gives you bounties from unexpected places, accepts your work for sustenance as worship by forgiving your sins, and favors you with a lot of rewards.” On the other hand, bounty does not only mean things to eat and drink. Material or spiritual, all kinds of sustenance are bounties. Peace of mind, being able to taste, family bliss, being able to worship Allah, being able to prepare for the Hereafter, seeing the marriage of one’s kids, health, wellness are all bounties. So, the pious people are provided with such material and spiritual bounties.
There is one more favor of Almighty Allah to His pious servants, and it is also very important.
It is said in a noble verse:
“O you who believe! If you fear Allah, He will grant you a criterion (to judge between right and wrong), remove from you (all) evil (that may afflict) you, and forgive you: for Allah is the Lord of grace unbounded.” (Al-Anfal; 8:29)
Thanks to the ability and understanding that are favored upon him due to his precision against the commands and prohibitions of Allah, the servant of Allah can separate right from wrong and achieves bliss in both worlds. Even in the most difficult or negative circumstances, he finds a way out and transforms all of his works into good.
The rewards of such a life that is lived upon such piety are bounties such as:
• To achieve the praise,[4] friendship,[5] help against enemies,[6] love[7] of Almighty Allah.
• To achieve honor in the sight of Allah (Al-Hujurat; 49:13)
• To have our conduct made whole and sound and our sins forgiven (Al-Ahzab; 33:70-71)
• To be saved from the sorrow of the Hereafter and to be received with glad tidings in the moment of death (Yunus; 10:63)
• To be removed far from the Hellfire[8] and to achieve endless bliss in Heaven.[9]
The Hereafter, in the sight of our Lord is for the righteous (pious).[10] They are in a position of security there.[11] The gardens, springs, the rivers, cool shades and all kinds of bounties are prepared for them.[12]
Almighty Allah speaks as follows:
“As to the Righteous, they will be in the midst of Gardens and Rivers, in an Assembly of Truth, in the Presence of a Sovereign Omnipotent.” (Al-Qamar; 54:54-55)
Could there be a greater achievement than this? May our Lord bestow it upon all of us Amin!
In our fourth hadith, on the other hand, we are informed that Allah loves His servants who live a pious life. In the noble verses it is said that:
“Verily Allah loves those who act aright.” (Al-i Imran; 3:76)
“Allah is with those who restrain themselves.” (Al-Baqarah; 2:194, At-Tawbah; 9:36, Al-Nahl; 16:128)
Allah’s love for one of His servants and His being with him is a bounty whose value is so high that it cannot be appreciated. Indeed, Almighty Allah gives the glad tidings that He will give these unmatched bounties to pious people.
A pious believer would be a person of charity, and would be precise in his worship, and hurts no one. He would stay away carefully from violations of other people’s rights. Since he is an amicable person, everyone likes him and he likes everyone. Such a servant is liked by Almighty Allah and the Prophet, and other servants.
Indeed our Master the Pride of Universe (pbuh) says:
“For sure my friends are only the God-fearing.” (Abu Dawud, Kitab Al-Fitan Wa Al-Malahim, 1/4242)
“The closest ones to me among the people are the pious for Allah whoever and wherever they are.” (Ahmad, V, 235; Haythami, IX, 22)
This is because such people are the most noble, righteous, and valuable among the creation. Indeed, in our fifth hadith, when people asked the Prophet who the most superior among the people are, he responded as “The most pious ones.”
The differences among people such as race, color, nation, tribe, wealth, and property are determined by Almighty Allah due to many kinds of wisdom. People have no choice on them. So, these are not things that one should truly take pride in. The only honor that will cause a human to be praised in the sight of God is the state of piety that he obtained through great effort.
It is said in the Noble Qur’an:
“O mankind! We created you from a single (pair) of a male and a female, and made you into nations and tribes, that you may know each other (not that you may despise (each other). Verily the most honored of you in the sight of Allah is (he who is) the most righteous of you. And Allah has full knowledge and is well acquainted (with all things).” (Al-Hujurat; 49:13)
The following event which is the reason for the revelation of this verse and which shows how honorable the pious people are in the sight of both Allah and His Messenger is very exemplary:
One day the Messenger of Allah (pbuh) stopped by in one of the markets of the Medina. In the market a black slave was being sold by auction. The slave was saying:
“I have one condition for the person who will be my owner.”
One of the potential owners said:
“What is your condition?”
The slave said:
“He will not prevent me from praying behind the Messenger of Allah in obligatory prayers.”
The man accepted this condition and purchased the slave.
The Messenger of Allah (pbuh) would always see this slave coming to the obligatory prayers. One day, he again looked for him but could not see him. He asked the slave’s owner, “Where is your slave?” He said:
“O Messenger of Allah (pbuh), he got malaria.”
The Messenger of Allah (pbuh) said to his companions:
“Let’s go and visit him.”
“They got up and paid a get-well visit to the slave. A few days later the Messenger of Allah (pbuh) asked to the slave’s owner:
“How is your slave?”
He responded:
“O Messenger of Allah! He is close to death.”
Upon this, Allah’s Messenger (pbuh) went to the slave and arrived just before he passed away. When the slave passed away, the Messenger of Allah (pbuh) personally handled his last ritual bath, shrouding, and burying.
The Noble Companions were surprised by his. The Immigrants (Muhajirun) said:
“We left our land, property, and family and migrated here, none of us has seen the esteem that this slave has received from the Messenger of Allah (pbuh), neither in our life nor in our death.
The Helpers (Ansar) thought:
“We gave refuge to the Messenger of Allah (pbuh), helped him, and supported him with our property and lives, but he preferred and Ethiopian slave over us. Upon this the aforementioned 13th verse of the chapter Al Hujurat (49:13) was revealed. (Wahidi, pp. 411-412)
Our Master the Pride of universe told Abu Dhar at another time that piety is the only measure of value and honor in the sight of Allah:
“Look! You are superior neither to red nor to black. You can be superior to them only by piety.” (Ahmad, V, 158)
For this reason, the Messenger of Allah (pbuh) used to recommend piety to his companions and his followers at every opportunity. For example, he always recommended piety in his sermons to his companions.[13]
To a companion who came to him and asked:
“O Messenger of Allah (pbuh), I am going on a trip please advise me.” He said
“The most necessary thing for you is to be pious towards Allah…” (Tirmidhi, Daawat, 45/3445)
To those who came to him asking “What is the most significant thing that would make one go to Heaven?” he again recommended piety and good manners. (Tirmidhi, Birr, 62/2004; Ibn Majah, Zuhd, 29)
Also, when he was passing away his last words have been on piety.
In our sixth hadith, we also see and advice that shows how important piety is.
“He who took an oath, but he found something else better than that, should do that which is better and break his oath.” (Muslim, Aiman 15)
In fact, taking a vow is binding and one needs to keep it. A person who turns away from his vow needs to fulfill some kind of expiation (kaffarah) as punishment.[14] Even though taking an oath has such significance in Islam, breaking an oath and doing the action closer to piety is advised by the Prophet (pbuh) when it comes to matters related to piety.
In this respect, how teaching the following event is:
A beggar came to Adi b. Hatimm (r.a.) and begged him to give him the price of a slave, or some portion of the price of the slave. He (Adi) said:
“Currently, I have nothing to give you except my coat-of-mail and helmet. I will, however, write to my family to give that to you, but he did not agree to that.
Thereupon Adi was enraged, and said:
“By Allah, I will not give you anything.” The person (then) agreed to accept Adi’s offer, whereupon Adi (r.a.) said:
“By Allah, had I not heard Allah’s Messenger (pbuh) saying: “He who took an oath, but then found something more pious in the sight of Allah, he should (break the oath) and do that which is more pious,” I would not have broken my oath (and thus paid you anything).” (Muslim, Kitab al-Aiman, 15, 19; Imara, 13. Also see. Bukhari, Ahkam, 5, 6; Kitab al-Aiman, 1; Kaffarat, 10)
Piety comes first among the characteristics to be asked from Allah the Almighty. For this reason, as it can be seen in our eight hadith and in other narrations, the Messenger of Allah (pbuh) had always asked for piety from Almighty Allah. He said in his supplications:
“O Allah. I beg of You the right guidance, piety, chastity and freedom from want.” (Muslim, Kitab Al-Dhikr, 72; Tirmidhi, Daawat, 72; Ibn Majah, Dua, 2)
When he was going on a trip he used to say:
“O Allah! We pray from you goodness and piety in this trip and that you allow us to do deeds that would please you.” (Muslim, Kitab Al-Hajj, 425; Abu Dawud, Jihad, 72; Tirmidhi, Daawat, 45-46)
Let us too ask for piety from our Exalted Lord and try to be a pious believer.
[1] Al-Talaq; 65:2.
[2] Al Hujurat; 49:13.
[3] Al-Talaq; 65:2.
[4] Al-i Imran; 3:186
[5] Yunus; 10:62.
[6] Al-i Imran; 3:120.
[7] Al-i Imran; 3:76; at Tawba; 9:4.
[8] Al-Layl; 92:17.
[9] Al-i Imran; 3:133.
[10] Al-Zuhruf; 43:35.
[11] Al-Duhan; 44:51.
[12] Al-Rad; 13:35; Al-Duhan; 44:51-55; Al-Hijr; 15:45; Al-Zariyat; 51:15; Al-Tur; 52:17; Al-Qamar; 54;54; Al-Qalam; 68:34; Al Mursalat; 77:41; An-Naba; 78:31-36.
[13] For example see Abu Dawud, Sunnah, 5; Tirmidhi, Ilm, 16; Ibn-i Majah, Muqaddimah, 6.
[14] The expiation (kaffarah) for taking an oath, if one can afford it, is to free a Muslim or non-Muslim slave or she-slave. Those who cannot afford this should moderately dress ten poor people, if they are unable to do that, they should feed 10 poor people in the morning and evening, and if they are also unable to do that, they should fast for three days in sequence. The monetary compensation should be given to the poor, giving it to mosques and other similar institutions are not permissible.
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