Righteousness & Immorality in Islam | فجور اور تقویٰ

Allah the Exalted has stated a fundamental reality in Chapter As-Shams:

فَأَلْهَمَهَا فُجُورَهَا وَتَقْوَاهَا (As-Shams: 8)

The Arabic root F-J-R has the basic concept: "to break the boundary and go out." From this comes Fujur, which means violating the boundaries set by Allah, erasing the line of halal and haram, and deviating from the constraints of nature. In contrast to this is Taqwa, which is protecting these very boundaries, remaining within the circle of Allah's guidance. That is: Fujur = breaking boundaries and Taqwa = protecting boundaries. And Allah has placed the measure to distinguish between these two things in the soul of every human being.

The Inspiration of Nature

This consciousness is not for any particular nation or religion. Every human can feel within himself when he is on truth and when he is on falsehood. After goodness there is peace and expansion in the heart. After evil there is suffocation, restlessness and the desire to hide in the heart. This is the call of nature.

When Hazrat Nawas ibn Sam'an asked the Messenger of Allah: "How do we distinguish between truth and falsehood?" Then the Prophet said:

"Goodness is that which brings peace to the heart, and evil is that which bothers the heart." (Sahih Muslim: 2553)

Some people suppress this natural (conscience) voice. They do evil and then justify it with arguments also. The Qur'an says about such people:

فِي قُلُوبِهِم مَّرَضٌ (Al-Baqarah: 10)

This is the sickness of the "self that commands to evil."

وَمَآ أُبَرِّئُ نَفۡسِيٓۚ إِنَّ ٱلنَّفۡسَ لَأَمَّارَةُۢ بِٱلسُّوٓءِ إِلَّا مَا رَحِمَ رَبِّيٓۚ إِنَّ رَبِّي غَفُورٞ رَّحِيمٞ (Yusuf: 53)

When the human's center becomes "I," my wealth, my children and my desire, then the voice of nature is suppressed.

وَقَدْ خَابَ مَنْ دَسّٰىهَا (As-Shams: 10)

Allah the Exalted says:

يَا أَيُّهَا الَّذِينَ آمَنُوا إِنَّ مِنْ أَزْوَاجِكُمْ وَأَوْلَادِكُمْ عَدُوًّا لَّكُمْ فَاحْذَرُوهُمْ إِنَّمَا أَمْوَالُكُمْ وَأَوْلَادُكُمْ فِتْنَةٌ ۚ وَاللَّهُ عِندَهُ أَجْرٌ عَظِيمٌ (At-Taghabun: 14-15)

Fahadhru Hum does not mean severity, but rather balance:

1. Do not make wealth the goal, make it the means
2. Do not make children the sole measure of success
3. Do not sacrifice Allah's rights in their love

And immediately after this comes the teaching of moderation:

وَإِن تَعْفُوا وَتَصْفَحُوا وَتَغْفِرُوا فَإِنَّ اللَّهَ غَفُورٌ رَّحِيمٌ

• Taffu: Be generous of heart, draw a veil
• Tasfahu: Overlook, do not allow bitterness to find place
• Taghfiru: Educate with love, protect them from trials

Excessive harshness destroys humanity, and excessive leniency harms the religion. The path of moderation is the straight path.

The Test of Choice

Allah has given humans intellect, choice and nature, and left the decision to them.

How beautifully Iqbal said:

Goft Yazdaan ke chniyen ast o chniyen khwahad maand Goft Adam chniyen hast o chniyen khwahad bood

Now this is our choice: to go towards Fujur or towards Taqwa.

Whoever keeps their natural consciousness alive, makes Allah supreme even in the love of wealth and children, and remains on balance — for him even the trial becomes a blessing.

And whoever suppresses this consciousness becomes afflicted with spiritual sickness.

May Allah grant us a Sound Heart which can distinguish between Fujur and Taqwa, and in the trial of wealth and children make His pleasure our priority. Ameen.