A013
Surah: 049 - Ayah: 013
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49:13
The noble Qur’an mentions again and again, the importance of taqwa (righteousness) and in numerous verses emphatically draws attention towards it, to the extent that it is taqwa, which is regarded as the norm of honour and nobility of the believers (49:13). Further, it says that without taqwa, no word and deed can be accepted. Why is it so? Because taqwa means to fear God or the law of God and to avoid every kind of badness and sickness.
The highest virtue of mu’mins is taqwa, the fear of God, and he that has more fear of God is more respected in the eyes of God (49:13), but this fear which is according to heavenly standard, is based on the given knowledge (35:28). This supreme rank belongs firstly to the Prophet and then to the true Imam and through him can be attained by all others.
Wisdom 22
The substance of all verbal and practical cibadat (prayers) in Islam is called taqwa (righteousness). The meaning of taqwa is fear of God, piety, purity and abstaining from sin. And the wise Qur’an has declared taqwa as the standard of nobility (49:13), by connecting it with a special knowledge (35:28). There is no doubt in the fact that there is mention of the substance of qualities and perfection of the Prophets and friends of God in the meaning of taqwa because, in reality, (taqwa) is their specific quality, and the people of faith receive its benefit from them.
Part 23
In the name of Allah, the Compassionate, the Merciful
It is mentioned in verse (49:13): “O people! Verily We have created you from a male and a female, and made you nations and tribes, so that you may recognise each other. Verily the most honoured of you with Allah is the one who is the most righteous (atqakum). Verily Allah is knower, aware.”
Everybody knows the exoteric meaning of this verse, but its esoteric ta’wil is hidden in a veil. You can call the Imam-i mubin the Adam of the time. The main criterion of righteousness is the Word of righteousness (kalimatu’t-taqwa, 48:26), which is a very powerful supreme Name for the work of Hazrat cIzra’il, peace be upon him, which can be recognised in the destination of Israfil and cIzra’il.
The greatest miracle of the Omnipotent God is the human soul, which is simultaneously in one and in all, in paradise as well as in this world, in ranks (darajat) as well as in equality (musawat).
O cazizan! Observe the soul in the sacred Sanctuary, what does it not have there? It has everything!
The vastness of the meaning of piety and its value is clearly elucidated by the Qur’anic reality in which it is said:
“O people! Verily We have created you from a male and a female, and made you nations and tribes, so that you may recognise each other. Verily the most honoured of you with Allah is the one who is the most righteous (atqakum). Verily Allah is knower, aware” (49:13)
This noble verse shows that, on the one hand the attribute of piety is inevitable in faith, religion and for humanity. Every human being should be at one or the other stage of piety because the above verse is addressed to the world of humanity from the time of [Hazrat] Adam(c) till the resurrection and no person is exempted from this challenge [of practicing] piety. From another aspect piety, which due to being common amongst ordinary people and special in the chosen ones, is a human attribute common to all human beings. This is the reason why piety is considered the prerequisite for the collective human honour. In contrast to this, the pre-requisite for special esteem is wisdom and wisdom is that universal good (khayr-i kull) in which a world of goodness and well-being is encompassed and piety is also included in it.
This verse has been referred 4 times.