TAKWA FUADI SAMAD
The true meanings of iman and taqwa
Translations often flatten the profound depths of theological and philosophical concepts, reducing dynamic, active relationships into passive dogmas. A glaring example of this linguistic reductionism is found in the conventional English translations of the core Islamic and Qur’anic terms iman and taqwa. By routinely translating taqwa into English as either a paralyzing fear of the wrath of God or a rigid, ritualistic piety observant only to external commands, conventional frameworks inadvertently project a deeply distorted impression.
They misrepresent not only the concept itself but also the very nature of the Divine, framing God as a wrathful, tyrannical entity waiting to punish human transgression. Similarly, translating iman as mere intellectual belief reduces a profound existential reality to passive assent. In reality, the Arabic lexicon offers a far more sophisticated psychological and spiritual framework, one where these two concepts are inextricably linked as a continuous cycle of process and result.
When we look directly into the linguistic root of the word taqwa, which is w-q-y, its true connotation is revealed as shielding, defending, or protecting someone, including oneself, from anything harmful. This active, protective nature of taqwa is perfectly illustrated in a famous historical tradition involving the second Caliph, Umar ibn Khattab, and the companion Ubayy ibn Ka’b, who was widely renowned for his deep understanding of the inner meanings of the Qur’an.
When Umar asked Ubayy about the true nature of taqwa, Ubayy responded with a vivid parable, asking Umar what he would do if he had to walk through a path overgrown with sharp thorns. Umar replied that he would tuck up his robes and walk with extreme care, watching every single step. Ubayy responded that this precise action is taqwa.
True taqwa, therefore, is the act of protecting oneself from the structural and spiritual harms that are caused by this worldly life. It demands that a person remain perpetually mindful, aware, and cautious, navigating the complexities of existence with hyper-vigilance so that they can safely reach their ultimate destination, which is mardhatillah, the pleasure and alignment with God.
From this perspective, the relationship between taqwa and iman becomes profoundly dynamic: iman is the psychological and spiritual state of safety, security, and tranquility that a person finds themselves in precisely when they practice taqwa. The root of iman, which is a-m-n, fundamentally connotes being safe with or within something—in this case, finding absolute sanctuary within the Divine.
Therefore, iman is the ultimate result, while taqwa is the active, continuous process. One cannot experience the deep, unshakeable sanctuary of iman if they are carelessly letting the thorns of worldly life tear their character apart. The thorns of ego, injustice, distraction, and ethical compromise must be actively avoided through the shield of taqwa.
This realization completely reshapes our understanding of the Divine; God is no longer viewed as a tyrant, but as the ultimate sanctuary of peace, and taqwa is simply the careful navigation required to ensure that humanity does not wander out of that sanctuary and get lost in the destructive wilderness of the world.
Iman, taqwa, and Ketuhanan Yang Maha Esa
This dynamic understanding of iman and taqwa as universal human orientations rather than exclusive sectarian dogmas provides the exact key needed to unlock the foundational philosophy of the Indonesian state design: the first principle of Pancasila, Ketuhanan Yang Maha Esa. The word ‘Ketuhanan’ is a highly sophisticated, clever, yet slippery concept that demonstrates the linguistic genius of Indonesia’s founding architects.
By applying the Indonesian suffixes ke– and –an to the root word Tuhan (God), the text intentionally creates a circumfix that shifts the entire grammatical and philosophical focus from the Object to the Subject. Ketuhanan does not talk about the theological nature of God itself, nor does it establish a state theology, for Indonesia is explicitly not a theocracy, and Pancasila is not a religious teaching. Instead, the term denotes a specific human state—the state of individuals and communities living in an active orientation of believing in the Absolute Oneness (Ahad) of God, anchored by the dual principles of inner faith (iman) and active ethical vigilance (taqwa) so that humanity is not led astray.
Through this precise formulation, the founders established that Indonesia is fundamentally not a state based on a specific religion (negara agama), nor is it a radically secular state that strips spiritual values from the public sphere. Rather, it is a religious state (negara beragama) that recognizes the inherent spiritual nature of humanity as a vital pillar of civic life.
This message is directed particularly and especially toward the executors and functionaries of the state and governance (penyelenggara negara dan pemerintahan). Because these officials are tasked with guiding the entire nation, they must be individuals who embody the utmost inner faith and practice active vigilance in their everyday execution of power.
Power itself is a path densely covered in the sharpest thorns—the thorns of systemic corruption, authoritarian tyranny, arrogance, and nepotism. A state functionary who possesses true taqwa must constantly tuck up their robes of office, walking with extreme care and absolute mindfulness to ensure that their actions never bring harm to the citizens they are sworn to protect.
This ethical requirement of the First Sila links seamlessly with the political mechanics of the Fourth Sila, which mandates that the Indonesian peopledom or republic be led not by the raw whims of individuals, dictatorial decrees, or the unmitigated tyranny of a numerical majority, but by the innermost wisdom (hikmat dan kebijaksanaan). The word hikmat, derived from the Arabic hikmah, refers to the profound ability to see the deep reality of things as they truly are and to act with absolute justice. It represents the highest mature fruit of a life lived in taqwa. Within the constitutional framework, this wisdom must be the defining quality of the people’s representatives.
When these representatives gather to consult and deliberate among themselves (permusyawaratan perwakilan), an orientation of iman and taqwa ensures they do not debate merely to secure factional victories or enrich corporate interests. Instead, they engage in a mutual seeking of truth, navigating the conflicting thorns of political pressure to discover the most expedient, accurate, and moral ways to realize social justice for the entirety of the Indonesian people.
