A series of moral, doctrinal, and social statements from the esteemed religious authority, Grand Ayatollah Shirazi, may his shadow remain (Words of Wisdom, episode number 28)
In the Name of God, the Most Gracious, the Most Merciful
The Almighty God states in the Holy Qur'an:
“Indeed, those who are conscious of God, when an evil suggestion from Satan touches them, they remember [God], and at once they become perceptive.”
(Qur'an, Surah Al-A'raf, 7:201)
Piety is a profound and essential ethical and spiritual principle—it is the cornerstone of knowledge and morality. Most virtues and other forms of goodness are built upon this foundation. The term taqwa (piety) comes from the root wiqayah, which means protection or caution. At its heart, taqwa involves distinguishing between what is right and wrong, or between permissible and impermissible actions and words.
Before diving deeper into the concept of taqwa, it's important to recognize two innate traits or powers within human beings that play a central role in one's inclination toward piety and the cultivation of this essential Islamic virtue.
Two Internal Forces in the Human Soul
God has placed within every human being two faculties with completely opposite tendencies and functions:
What is especially noteworthy is that the word nafs (soul) is used for both of these inner forces. This may indicate that both are intrinsic to the human self; every person possesses both al-nafs al-lawwāmah and al-nafs al-ammārah bi-al-sūʼ, and these forces are constantly at odds within the individual.
In our religious tradition, al-nafs al-lawwāmah is identified with the powerful force of reason—it shines a light on what is right and wrong and helps us differentiate between the two. Every non-infallible person is susceptible to the temptations of the evil-commanding soul and is therefore always at risk of making mistakes or committing sins. Only the infallibles (peace be upon them) are protected from sin and error. A non-infallible, if not cautious, can easily be drawn toward the wrong path at any moment.
Moreover, sins gradually have a negative impact on a person's spirit. Each sin, no matter how small, creates a distance between the individual and God and diminishes their spiritual awareness. As sins accumulate, a person may slowly drift away from God without even realizing it.
Therefore, being attentive and precise about one's actions and words, and committing oneself to repentance (tawbah) and seeking forgiveness (istighfar), are among the most vital responsibilities of a God-conscious and pious individual.
Who Is a God-Conscious (Pious) Person?
From the earlier discussion, it becomes clear that a pious person (muttaqi) is not someone who necessarily never commits a sin, but rather someone who listens to the call of their self-reproaching soul (nafs al-lawwāmah), benefits from the light of reason, and, the moment they commit a mistake or sin, immediately seeks to make amends. Through istighfār (seeking forgiveness), inābah (turning back to God), and sincere tawbah (repentance), they strive to repair the damage and remove the negative spiritual effects of sin. If they have wronged another person, they seek to make amends by apologizing, compensating for the harm done, and asking for forgiveness.
Thus, a pious individual is not identified by their never sinning, but by their constant attentiveness to wrongdoing and their strong efforts to avoid sin. Such a person, even if they happen to sin, immediately becomes aware and works to repent and reform themselves.
Imam Ja'far al-Sadiq (peace be upon him) has been reported to have said something to this effect: “A good person is not one who never commits a sin.” Only the maʿsūmīn (infallibles) are entirely free from sin—namely, the prophets and the Imams (peace be upon them). Non-infallible humans are always vulnerable to sin. However, a good and pious person, if they fall into sin, realizes their mistake and strives to correct themselves and never repeat it.
Jabir ibn Abd Allah al-Ansari narrates an account in which a group of people, including himself, were present with the Commander of the Faithful, Imam Ali (peace be upon him). Someone from the group began to denounce the world and its life, calling it evil, worthless, and expressing disdain for worldly matters. In response, Imam Ali (peace be upon him) told that person (in summary): "The world is not to blame; the shortcomings lie within the human being."
It is humanity that, through their good or evil actions, creates either a good or a bad world. Wrongdoing, injustice, and corruption lead one to a miserable path, while goodwill, virtuous actions, and moral conduct fill life with goodness and beauty.
If someone uses the worldly blessings granted by God—like eyesight, speech, a healthy body, physical strength, wealth, intellect, and countless other divine gifts—wisely and responsibly, without violating others’ rights or disobeying God, then indeed, they have used this world well. For such a person, the world is a good place. On the other hand, if someone wastes these blessings in pursuit of worldly desires and fleeting pleasures, they will inevitably fall into injustice, sin, and moral decay—and the world becomes a place of evil for them, with nothing stored for the Hereafter.
The life of a human being in this world is not inherently good or bad. One cannot assign any moral color to life without examining a person’s actions and behavior. It is the individual who, through their good or bad deeds, paints their life white or black.
It is human behavior that determines the goodness or evil of the world. Righteousness and avoidance of injustice make this worldly life pure and bright, while oppression and sin darken it, making it full of evil and suffering.
Moreover, the good and the evil attract followers. People naturally align with those who share their inclinations, taking them as role models and mimicking their actions and morals. That’s why goodness and evil have always had followers—each group shaping the world in accordance with their vision and actions. The wicked have darkened the world, while the righteous have strived to make it more beautiful through their values and conduct.
The Holy Qur’an speaks of Pharaoh in this way:
"He will go before his people on the Day of Resurrection and lead them into the Fire. And what a terrible place to be led to!"
(Qur'an, Surah Hud, 11:98)
Pharaoh ruled over Egypt and possessed immense power, wealth, and resources. But instead of using these blessings wisely, he rebelled, oppressed his people, and ultimately claimed divinity, leading his followers into misguidance. This verse describes Pharaoh’s fate on the Day of Judgment: he enters Hell ahead of his people, meaning he leads them there. In contrast, righteous people guide their followers to Paradise, while the wicked, if they have followers, drag them into the Fire with themselves.
The root of both goodness and evil—and accordingly, of Heaven and Hell—lies in taqwa (God-consciousness) and lack of taqwa. Taqwa leads a person to Paradise, while its absence drives them toward Hell. And if such individuals have followers, their fate will mirror that of their leaders: the pious go to Paradise with their followers, and the sinful lead both themselves and their followers to Hell.
In short, it is human action—not the world itself—that determines whether life is good or bad. The world provides people with power, wealth, knowledge, health, social influence, and many other resources. It’s up to each person how they use these blessings: if someone dedicates their life to guiding others, serving humanity, building mosques, supporting religion, and relieving the suffering of the needy, they will experience a good and flourishing life. But if these gifts are misused, the world becomes a harmful place for them, leading ultimately to their misguidance and, perhaps, that of their followers.
The world provides power and opportunity. If, like Pharaoh, one uses them to rebel and mislead others, it becomes a dreadful abode. But if these are used in ways that please God, the world becomes a good and beautiful place.
In the end, it is our actions that paint the picture of our lives. The light or darkness of our worldly life is a direct result of our good or bad deeds—nothing more, nothing less.
Imams of Good and Evil
From the content above, and based on the expressions used in the verses, we can understand that every path—whether right or wrong—has its own leaders, pioneers, and guides. The Holy Qur’an mentions "Imams who lead to the Fire" alongside those who guide people toward Paradise and salvation. The conclusion is that every group of people has its followers and leaders, and the eternal fate of each group—whether Heaven or Hell—is tied to their good or evil inclinations.
In the narration quoted from Jabir ibn Abdullah al-Ansari, it is said that the Prophet (peace be upon him and his family) went outside the city with his companions and passed by the graves of Muslims. The Prophet paused there and turned toward the graves, raising his voice and addressing the dead with words to this effect: "O you who have passed on! Your wealth and possessions have been divided; your worldly power and strength have all perished. What remained of your homes and assets—things you once took pride in—are now means of wealth and power for others, and you have parted from them. All your capabilities are now gone."
Then the Prophet (peace be upon him) said to the dead: "This is our news for you from the world you have left behind. What news do you have for us?" He continued: "If these dead were allowed to speak, they would say to us: ‘The best provision for the journey (of the Hereafter) is God-consciousness (taqwa).’"
Walking Barefoot in a Field of Thorns
Taqwa (God-consciousness) has been likened by some to walking barefoot in a land filled with thorns and brambles. When walking through such terrain, one naturally cannot walk as they would on a clear path. Each step is taken slowly and with great caution, ensuring one avoids being pricked or injured. The next step is taken just as carefully and deliberately.
This kind of walking is difficult. Some have defined taqwa as a heightened state of caution and mindfulness, likening it to carefully placing one's feet in a thorn-covered field. Just as walking through a thorny field demands attention and care, so too does navigating the trials and dangers of worldly life. Without caution, one is highly susceptible to falling into the traps of the commanding soul (nafs al-ammara) and satanic temptations. Sin, injustice, and transgression are among the harms of this world and, like the thorns, make the journey through worldly life more difficult. Therefore, true seekers of happiness and safety can only attain it through taqwa.
Taqwa smooths the path to Paradise and eternal noble life. It must be made an essential part of one’s character and a constant approach in worldly life. Through it, one can avoid sin and the oppression of the world.
The world is a thorny desert, and taqwa is the caution that allows a person to traverse it safely. Wealth, possessions, family and acquaintances, power and popularity, knowledge and expertise—these can all be tools that help a person pass through the dangerous world and achieve a better afterlife. But if misused or guided by vain desires and fleeting worldly goals, they can become a burden on the soul, like the thorns that make worldly life more difficult and ultimately deprive one of the happiness of the Hereafter.
Each human being has two forces within: the reproaching soul (nafs al-lawwama) and the commanding soul (nafs al-ammara). A God-conscious person, guided by the reproaching soul—that is, by the light of reason and wisdom—always chooses the right path. With the weapon of taqwa, such a person treads the path of life slowly and cautiously, ultimately bringing their worldly journey to a good and successful end. They then enjoy the pure, blessed life of Paradise. On the other hand, someone who follows the commanding soul and lacks taqwa—though they may delight in fleeting worldly pleasures—will soon see the table of worldly life folded away. At that moment, they will appear before God with hands empty of good deeds and full of sins and transgressions—ashamed and humiliated. At that point, nothing remains for them but regret and sorrow. Truly, such a person is a loser and has failed to benefit properly from the worldly life gifted to them by the Almighty.
Therefore, it is fitting that in all situations and in all our interactions with others, we adopt taqwa, so we may be protected from falling into the snares of sin and crime. Let us make use of the light of reason and always carry taqwa as a walking stick along the dangerous paths of life. It will help us reach the eternal life of the Hereafter. May we never face a day when our hands are cut off from this world and nothing remains for us but regret. We ask Almighty God for the success to achieve this.
Peace and blessings be upon our Master Muhammad and his pure family.
