Likewise, the same rule applies to the Pilgrimage: “Pilgrimage to the House is a duty owed to Allah by those who can find a way to it” (Qur’an 3:97). If you are unable to reach the House, no ḥajj is required of you. But if you possess the wealth yet lack the physical strength, you must appoint someone to perform both ḥajj and ʿumrah on your behalf.

In sum, taqwā, like every other religious duty, is tied to ability. Whoever cannot carry out one of Allah’s commands adapts it to what he can do, and whoever is driven by necessity to something Allah has forbidden may use from it what will remove the necessity. Allah the Exalted says, “He has clearly explained to you what He has forbidden you, except for that to which you are compelled” (Qur’an 6:119). Thus, if a person is forced to eat carrion, or pork, or donkey meat, or any other prohibited food, it becomes permissible for him to consume whatever amount will ward off his dire need.

That is the essence of fearing Allah: fulfil His commands as far as you can and avoid His prohibitions as far as you can.

Allah also says, “O you who believe, fear Allah and speak words of integrity; He will set right your deeds and forgive you your sins” (Qur’an 33:70–71). In this verse Allah commands two things: to fear Him, and for a person to speak qawlan sadīdan—speech that is sound and correct. We have already discussed taqwā: obeying Allah’s commands and avoiding His prohibitions. As for qawl sadīd, it is correct speech, encompassing every utterance that brings about good—whether remembrance of Allah, seeking knowledge, enjoining right and forbidding wrong, or pleasant words through which a person wins the affection of others.