Monday, February 18, 2013

The Question of Hijab


The Question of Hijab: Suppression or Liberation?

Mary C. Ali


In the name of Allāh, the Most Gracious, the Most Merciful;
All the praise and Thanks are due to Allāh, the Lord of the al-‘ālameen. There is none worthy of worship except Allāh, and that Muhammad, Sallallāhu alayhi wasallam, is His Messenger.



1. Why Do Muslim Women Cover Their Heads?

“Why do Muslim women have to cover their heads?” This question is one which is asked by Muslim and non-Muslim alike. For many women it is the truest test of being a Muslim.

The answer to the question is very simple - Muslim women observe Hijab [covering the head and the body] because Allāh Subhanahu wa Ta’ala has told them to do so.

“O Prophet, tell your wives and daughters and the believing women to draw their outer garments around them (when they go out or are among men). That is better in order that they may be known (to be Muslims) and not annoyed…”

[Al-Ahzab, 33:59]

Other secondary reasons include the requirement for modesty in both men and women. Both will then be evaluated for intelligence and skills instead of looks and sexuality. A school girl is quoted as saying, “We want to stop men from treating us like sex objects, as they have always done. We want them to ignore our appearance and to be attentive to our personalities and mind. We want them to take us seriously and treat us as equals and not just chase us around for our bodies and physical looks.” A Muslim woman who covers her head is making a statement about her identity. Anyone who sees her will know that she is a Muslim and has a good moral character. Many Muslim women who cover are filled with dignity and self esteem; they are pleased to be identified as a Muslim woman. As a chaste, modest, pure woman, she does not want her sexuality to enter into interactions with men in the smallest degree. A woman who covers herself is concealing her sexuality but allowing her femininity to be brought out.

The question of hijab for Muslim women has been a controversy for centuries and will probably continue for many more. Some learned people do not consider the subject open to discussion and consider that covering the face is required, while a majority is of the opinion that it is not required.

A middle line position is taken by some who claim that the instructions are vague and open to individual discretion depending on the situation.

The wives of the Prophet (Sallallāhu 'alayhi wasallam)  were required to cover their faces so that men would not think of them in sexual terms since they were the “Mothers of the Believers,” but this requirement was not extended to other women.

2. The Extent of the Covering.

The word “hijab” comes from the Arabic word “hajaba” meaning to hide from view or conceal. In the present time, the context of hijab is the modest covering of a Muslim woman. The question now is what is the extent of the covering? Allāh says:

“(30.) Tell the believing men to lower their gaze (from looking at forbidden things), and protect their private parts (from illegal sexual acts, etc.). That is purer for them. Verily, Allāh is All-Aware of what they do.
(31.) And tell the believing women to lower their gaze (from looking at forbidden things), and protect their private parts (from illegal sexual acts, etc.) and not to show off their adornment except only that which is apparent (like palms of hands or one eye or both eyes for necessity to see the way, or outer dress like veil, gloves, head-cover, apron, etc.), and to draw their veils all over Juyubihinna (i.e. their bodies, faces, necks and bosoms, etc.) and not to reveal their adornment except to their husbands, their fathers, their husband's fathers, their sons, their husband's sons, their brothers or their brother's sons, or their sister's sons, or their (Muslim) women (i.e. their sisters in Islam), or the (female) slaves whom their right hands possess, or old male servants who lack vigour, or small children who have no sense of the shame of sex. And let them not stamp their feet so as to reveal what they hide of their adornment. And all of you beg Allāh to forgive you all, O believers, that you may be successful.”

[Surah An-Nur, 24:30-31]

The verses from the Qurān contain two main injunctions:

1.A believing men to lower their gaze (from looking at forbidden things), and protect their private parts (from illegal sexual acts, etc.)

2.A woman should not show her beauty or adornments except what appears by uncontrolled factors such as the wind blowing her clothes, and the head covers should be drawn so as to cover the hair, the neck and the bosom.

3. Requirements of the Hijab

Islam has no fixed standard as to the style of dress or type of clothing that Muslims must wear. However, some must be met.

The first of these requirements is the parts of the body which must be covered except the face and hands.:

Islam has two sources for guidance and rulings: first, the Qurān, the revealed word of Allāh and secondly, the Hadith or the traditions of the Prophet Muhammad (Sallallāhu 'alayhi wa sallam) who was chosen by Allāh to be the role model for mankind. The following is a Hadith of the Prophet (Sallallāhu 'alayhi wa sallam):

Aishah (radiyallāhu`anha) reported: Asma, the daughter of Abu Bakar as-Siddiq (radiyallāhu`anhu) came to the Messenger of Allāh (Sallallāhu 'alayhi wa sallam) while wearing thin clothing. Rasulullah (Sallallāhu 'alayhi wa sallam) approached her and said: ‘O Asma! When a girl reaches the menstrual age, it is not proper that anything should remain exposed except this and this. Rasulullah (Sallallāhu 'alayhi wa sallam) pointed to the face and hands.” [Recorded by Abu Dawud]

The second requirement is looseness:

The clothing must be loose enough so as not to describe the shape of the woman’s body. One desirable way to hide the shape of the body is to wear a cloak over other clothes. However, if the clothing is loose enough, an outer garment is not necessary.

The third requirement is Thickness :

The clothing must be thick enough so as not to show the color of the skin it covers or the shape of the body. The Prophet Muhammad (Sallallāhu 'alayhi wa sallam) said: "In later generations of his ummah there would be women who would be dressed but naked and on top of their heads (what looks like) camel humps. Curse them for they are truly cursed.” [Muslim]

The fourth requirement is an over-all dignified appearance:

The clothing should not attract men’s attention to the woman. It should not be shiny and flashy so that everyone notices the dress and the woman.

In addition there are other requirements:

The fifth requirement is women must not dress so as to appear as men:

Ibn Abbas (radiyallāhu`anhu) narrated: The Prophet (Sallallāhu 'alayhi wasallam) cursed the men who appear like women and the women who appear like men.’” [Bukhāri]

The sixth is women should not dress in a way similar to the unbelievers.

The seventh is clothing should be modest, not excessively fancy and also not excessively ragged to gain others admiration or sympathy.

Often forgotten is the fact that modern Western dress is a new invention. Looking at the clothing of women as recently as seventy years ago, we see clothing similar to hijab. These active and hard-working women of the West were not inhibited by their clothing which consisted of long, full dresses and various types of head covering.

Muslim women who wear hijab do not find it impractical or interfering with their activities in all levels and walks of life. Hijab is not merely a covering dress but more importantly, it is behavior, manners, speech and appearance in public. Dress is only one facet of the total being.

The basic requirement of the Muslim woman’s dress applies to the Muslim man’s clothing with the difference being mainly in degree. Modesty requires that the area between the navel and the knee be covered in front of all people except the wife. The clothing of men should not be like the dress of women, nor should it be tight or provocative. A Muslim should dress to show his identity as a Muslim. Men are not allowed to wear gold or silk. However, both are allowed for women.

For both men and women, clothing requirements are not meant to be a restriction but rather a way in which society will function in a proper, Islamic manner.

Consequence of those women who expose themselves

In order to truly show how evil those women who expose themselves are, let us ponder over the following statement of Allāh’s Messenger (Sallallāhu ‘alayhi wassallam):

Of the people of Hell, there are two types that I have never seen; the first are those holding whips like the tail of an ox with which they flog people. The second are women who would be naked despite being dressed (i.e. either paltry dressed or wearing translucent clothes), who are seduced and who seduce others. Their hair is high like the humps of a camel. These women will not enter Paradise, nor will they smell its fragrance, although its fragrance can be smelled from such and such a (very far) distance.”

[Muslim]


 Save  from the punishment of the HellFire


Abdullah Ibn ‘Umar (radiyallāhu’anhu) said: We counted Allah’s Messenger saying a hundred times during one single sitting‘Rabb ighfir li wa tubb ‘alayya innaka antat-tawwābul-ghafūrur-rahīm’ (O Allāh, forgive me and accept my repentance, for You are the Accepter of Repentance, Oft-Forgiving , Most Merciful). [Abu Dawud and At-Tirmidzi].

‘Abdullah bin Mas‘ud (radiyallāhu‘anhu) reported: The Prophet (Sallallāhu ‘alayhi wasallam) used to supplicate: “Allāhumma inni as ‘alukal-Huda, Wat-Tuqa, Wal-‘Afafa, Wal-Ghina (O Allāh! I beseech You for Guidance, Piety, Chastity and Contentment).” [Muslim]. This du’a contains four words, the meanings and implications of which constitute its essence. These words are guidance, piety (fear of Allah), chastity and sufficiency.Guidance here means guidance at every turn of life and steadfastness on the path of truth. Fear of Allah is the greatest means of piety and strongest defense against sins. Chastity is the state of being free from what is unlawful. Self-sufficiency is the antonym of poverty and here it means the self-contentment. What it implies is that one should not care for what people possess. In view of all these qualities, the prayer of the Prophet (Sallallahu ‘alayhi wasallam) mentioned in this Hadith is very comprehensive and valuable.

Anas Ibn Mālik (radiyallāhu’anhu) who said: “The supplication most often recited by Rasūlullāh (Sallallāhu ‘alayhi wasallam): Rabbana-ātina-fid-dunya hasanah, Wa fil-ākhirati-hasanah, Wa-qina-‘ādzabānnār (O Lord! Bestow upon us in this world that which is good and in the Hereafter that which is good, and save us from the punishment of the Fire).’” (Al-Baqārah 2:201) [This is recorded by Al-Bukhāri, Muslim, and Tarmidzi]. Tarmidzi (rahimullāh) said: “Hasanah is very comprehensive and includes in all kinds of good and benefits of this world and of the Hereafter. Good health, wealth and satisfaction of the world and good status in Jannah, forgiveness from sins and Allāh’s bounties and favours in both worlds are included in this duā’” [ Jāmi’ At-Tarmidzi]

Ibn Abi Hatim and Ibn Jarir recorded that Umm Salamah (radiyallāhu`anha), said that the Prophet (Sallallāhu `alayhi wasallam) used to supplicate: ‘Ya muqallibal-qulubi, thabbit qalbi `ala dinik (O Controller of the hearts make my heart steadfast in Your religion).” Rasulullah (Sallallāhu `alayhi wasallam) then recited: Rabbana la tuzia’qulubana ba’ daiz hadaitana wahab Lana min laduñ karahmah; Iñnaka an tal wahhāb. (Our Lord! Let not our hearts deviate (from the truth) after Thou have guided us, and grant us mercy from Thou. Truly, Thou are the Bestower.) (Al-’Imran, 3:8) [This is recorded by Muslim and At-Tirmidzi]


And Allāh Almighty Knows best.


(The article was excerpted from IIIE Brochure Series published by The Institute of Islāmic Information and Education (IIIE) reproduced by Islamic Academy for Scientific Research and MSA.)


[Via MSA]

Monday, February 11, 2013

The Hope and Fear of Allah

The Book of Hope and Fear of Allāh

By Imam Nawawi

In the name of Allāh, the Most Gracious, the Most Merciful;
All the praise and Thanks is due to Allāh, the Lord of the al-‘ālameen. There is none worthy of worship except Allāh, and that Muhammad, Sallallāhu alayhi wasallam, is His Messenger.

Allāh, the Almighty, says:

·  “O you who believe! Fear Allāh as He should be feared”. [Ali-’Imran, 3:102]; “So, keep your duty to Allāh and fear Him as much as you can...” [Al-Taghabun, 64:16]This second Verse explains the meaning of the first one.
·  “O you who believe! Keep your duty to Allāh and fear Him, and speak (always) the truth”. [Al-Ahzāb, 33:70]
·   “... And whosoever fears Allāh and keeps his duty to Him, He will make a way for him to get out (from every difficulty). And He will provide him from (sources) he never could imagine...” [Al-Talaq, 65:2,3]
·  “If you obey and fear Allāh, He will grant you Furqan [(a criterion to judge between right and wrong), or (Makhraj, i.e., a way for you to get out from every difficulty)], and will expiate for you your sins, and forgive you; and Allāh is the Owner of the great bounty”. [Al-Anfal, 8:29]
· "None feels secure from the Plan of Allāh except the people who are the losers." [Al-A’raf 7:99]
· "Certainly no one despairs of Allāh's Mercy, except the people who disbelieve." [Yūsuf 12:87]
· "On the Day (i.e., the Day of Resurrection) when some faces will become white and some faces will become black..." [Ali- ‘Imran’ 3:106]
· "Verily, your Rabb is quick in Retribution (for the disobedient, wicked) and certainly He is Oft-Forgiving, Most Merciful (for the obedient and those who beg Allāh's forgiveness)." [Al-A’raf, 7:167]
· "Verily, the Abrar (pious and righteous) will be in Delight (Jannah). And verily, the Fujjar (the wicked, disbelievers, sinners and evildoers) will be in the blazing Fire (Hell)." [Al-Infitar ,82:13,14]
· "Then as for him whose balance (of good deeds) will be heavy, he will live a pleasant life (in Jannah). But as for him whose balance (of good deeds) will be light, he will have his home in Hawiyah (pit, i.e., Hell)". [Al-Qari’ah, 101:6-9]
· “... And whosoever fears Allāh and keeps his duty to Him, He will make a way for him to get out (from every difficulty). And He will provide him from (sources) he never could imagine...” [Al-Talaq, 65:2,3]
· “If you obey and fear Allāh, He will grant you Furqan [(a criterion to judge between right and wrong), or (Makhraj, i.e., a way for you to get out from every difficulty)], and will expiate for you your sins, and forgive you; and Allāh is the Owner of the great bounty”. [Al-Anfal, 8:29]

443. Abu Hurairah (radiyallāhu’anhu) reported: Messenger of Allāh (Sallallāhu ‘alayhi wasallam) said, “If a believer had full knowledge of the chastisement of Allāh Almighty, none would covet but His Jannah; and were an infidel to know the Mercy Allāh has, none would despair of His Jannah”. [Recorded by Muslim].

Commentary:

1. This Hadith states about the torments which one will have to suffer or receive in consequence of the Divine wrath for incurring sins, which Allāh Almighty forbid it. No one despairs of Allāh's Mercy, except the people who disbelieve. It was described to serve as a reminder so that people avoid sins in order to save themselves from the Hellfire. It also tells about the infinite Mercy of Allāh so that one will always be hopeful and seeking for it.

2. Only those who are obedient; piety, muttaqun and submitting  to Him will receive Allāh's Grace and Mercy, while thedisobedient will suffer the consequences of His Wrath.

444. Abu Sa'id Al-Khudri (radiyallāhu’anhu) reported: Messenger of Allāh (Sallallāhu ‘alayhi wasallam) said: "When a dead body is placed on a bier and men carry it on their shoulders, if the deceased was pious, it (the corpse) will say: 'Take me in haste'; but if he was not, it will say (to its bearers): 'Woe to it. Where are you taking it?' Everything except man hears its voice. Had a human being heard its voice, he would have surely died". [Recorded by Al-Bukhari].

Commentary: The speech of a dead is a matter of the realm of the Unseen (or Al-Ghaib) which is mentioned in this Hadith. A deceased person will certainly say what has been disclosed here. A Muslim must have absolute faith in it. Almighty Allāh is certainly capable of endowing the power of speech on a deceased person as he does speak with the angels (Munkar and Nakir) when they come to the dead in the grave and question him. This Hadith is intended to induce people to virtues so that after death, one has not to say: "Woe to me! Where are you taking me?". One should spend the life in such a manner that after death when he is taken to the graveyard for burial, he should be in a position to say: "Hasten to take me to my grave so that I can enjoy Divine blessings there".
445. Ibn Mas'ud (radiyallāhu’anhu) reported: Messenger of Allāh (Sallallāhu ‘alayhi wasallam) said: “Jannah is nearer to you than your shoelace, and so is the (Hell) Fire”. [Recorded by Al-Bukhari].

Commentary: Jannah is close to him who adopts the path of righteousness and he can easily attain it. Its opposite case is also equally true. He is close to Hell who takes the path of evil. Thus, this Hadith has an inducement for virtue and warning against evil.
Allāh, the Almighty, says:"Verily, the Abrar (pious and righteous) will be in Delight (Jannah). And verily, the Fujjar (the wicked, disbelievers, sinners and evildoers) will be in the blazing Fire (Hell)." [Al-Infitar ,82:13,14]

It was narrated that the Prophet (Sallallāhu ‘alayhi wasallam) said to a man (one of the Sahabah): “What do you say when you prayer (Du’a after the Tashahhud)?” He said: “I recite the Tashahhud, then I say:  “Allāhumma inni as alukal-Jannah wa a‘udzu bika Minan-nār” (O Allāh, I ask You for Paradise and seek refuge in You from the Fire).I cannot murmur like you and like Mu‘adz.” Rasūlullāh (Sallallāhu ‘alayhi wasallam) said: “It is about them that we were murmuring.” [Narrated by Abu Dawud, 792: sahih].

‘Abdullah bin ‘Amr (radiyallāhu‘anhu) narrated that Abu Bakar As-Siddiq (radiyallāhu‘anhu) reported: I requested the Messenger of Allāh (Sallallāhu ‘alayhi wasallam) to teach me a supplication which I could recite in my Solāt. Thereupon he said, “Recite:‘Allāhumma inni zalamtu nafsi zulman kathira, Wa la yaghfirudz-dzunuba illa Anta, Faghfir li maghfiratan min ‘indika, warhamni , Innaka Antal-Ghafūr-ur-Rahim (O Allāh! I have considerably wronged myself. There is none to forgive the sins but You. So grant me pardon and have mercy on me. You are the Most Forgiving, the Most Compassionate).” [Al-Bukhari and Muslim].

‘Aishah (radhiyallāhu’anha) reported that she asked Allāh’s Messenger (sallallāhu `alayhi wasallam), “O Messenger of Allāh! If I knew which night is Lailatul-Qadar, what should I say during it?” And he instructed her to say: Allāhummainna Ka’afuw Wun Tuhibbul ‘Afwa Fa’fu’ anni (O Allāh! You are Forgiving, and You love forgiveness. So forgive me)” [Recorded by Ahmad, Ibn Majah, and At-Tirmidzi: sahih]

‘Abdullah bin Mas‘ud (radiyallāhu‘anhu) reported: The Prophet (Sallallāhu ‘alayhi wasallam) used to supplicate: “Allāhumma inni as ‘alukal-Huda, Wat-Tuqa, Wal-‘Afafa, Wal-Ghina (O Allāh! I beseech You for Guidance, Piety, Chastity and Contentment).” [Muslim]. This du’a contains four words, the meanings and implications of which constitute its essence. These words are guidance, piety (fear of Allāh), chastity and sufficiencyGuidance here means guidance at every turn of life and steadfastness on the path of truth. Fear of Allāh is the greatest means of piety and strongest defense against sins. Chastity is the state of being free from what is unlawful. Self-sufficiency is the antonym of poverty and here it means the self-contentment. What it implies is that one should not care for what people possess. In view of all these qualities, the prayer of the Prophet (Sallallāhu ‘alayhi wasallam) mentioned in this Hadith is very comprehensive and valuable.

Anas Ibn Mālik (radiyallāhu’anhu) who said: “The supplication most often recited by Rasūlullāh (Sallallāhu ‘alayhi wasallam): Rabbana-ātina-fid-dunya hasanah, Wa fil-ākhirati-hasanah, Wa-qina-‘ādzabān-nār (O Lord! Bestow upon us in this world that which is good and in the Hereafter that which is good, and save us from the punishment of the Fire).’” (Al-Baqārah 2:201) [This is recorded by Al-Bukhāri, Muslim, and Tarmidzi]. Tarmidzi (rahimullāh) said: “Hasanah is very comprehensive and includes in all kinds of good and benefits of this world and of the Hereafter. Good health, wealth and satisfaction of the world and good status in Jannah, forgiveness from sins and Allāh’s bounties and favours in both worlds are included in this duā’” [ Jāmi’ At-Tarmidzi]

Ibn Abi Hatim and Ibn Jarir recorded that Umm Salamah (radiyallāhu`anha), said that the Prophet
 (Sallallāhu `alayhi wasallam)used to supplicate: ‘Ya muqallibal-qulubi, thabbit qalbi `ala deenik (O Controller of the hearts make my heart steadfast in Your religion).” Rasulullah (Sallallāhu `alayhi wasallam) then recited: Rabbana la tuzia’qulubana ba’ daiz hadaitana wahab Lana min laduñ karahmah; Iñnaka an tal wahhāb. (Our Lord! Let not our hearts deviate (from the truth) after Thou have guided us, and grant us mercy from Thou. Truly, Thou are the Bestower.) (Al-’Imran, 3:8) [This is recorded by Muslim and At-Tirmidzi] 

Abu Musa (radiyallāhu‘anhu) reported: The Messenger of Allāh (Sallallāhu ‘alayhi wasallam) said to me, “Shall I not guide you to a treasure from the treasures of Jannah?'' I said: "Yes, O Messenger of Allāh!'' Thereupon he (Sallallāhu ‘alayhi wasallam) said, (Recite)‘Lā hawla wa lā quwwata illa billāhil [‘aly-yul ‘Azeem]’ (There is neither change of any condition nor power except by Allāh [the Most High, the Most Magnificent]).'' [This is recorded by Al-Bukhari and Muslim].

And Allāh Almighty Knows best.


[Excerpted from “The Book of Hope and Fear of Allāh, Chapter # 53Riyad-Us-Saliheen” Compiled by Al-Imam Abu Zakariya Yahya bin Sharaf An-Nawawi Ad-Dimashqi (rahimahullāh) Via Guided Ways]

Monday, February 4, 2013

The Concept of Istiqamah

Hadith 21:The Concept of Istiqāmah

By Imam Nawawi

In the name of Allāh, the Most Gracious, the Most Merciful;
All the praise and Thanks is due to Allāh, the Lord of al-‘ālameen. I testify that there is none worthy of worship except Allāh, and that Muhammad, Sallallāhu ‘alayhi wa sallam, is His Messenger

On the authority of Abu ‘Amr, though others call him,  Abu ‘Amrah Sufyan bin ‘Abdullāh, (radiyallāhu’anhu), who said: I said:“O Messenger of Allāh! Tell me something about Islam which I could not ask anyone about but you.” Rasūlullāh (Sallallāhu ‘alayhi wa sallam) answered: “Say: ‘I believe in Allāh’, and then stand firm and steadfast.” [Muslim]

In a narration by  ‘Aishah (radiyallāhu’anha), who said: Messenger of Allāh (Sallallāhu ‘alayhi wa sallam) liked that act of worship most in the performance of which a person was regular and constant. [Muslim].


Background

The literal meaning of “Istiqāmah”: to go straight into the right direction, acting rightly, allowing no deviation. It is derived from the stem “Qiyyam”, which implies the continuity of doing something, following up with it and making sure that it is done in the right way and there is neither deviation nor swerving.
The term has been used by the Qur’ān in many verses. Allāh the Almighty says: “Therefore, stand firm (on the Straight Path) as you are commanded and those who turn in repentance with you. And do not transgress, for He (Allāh) sees well all that you do." [Surah Hud, 11: 112]

Ibnu ‘Abbas (radiyallāhu’anhu) said that this verse was the hardest and most difficult verse of the Qur’ān on the Prophet, (Sallallāhu 'alayhi wasallam).

Indeed it is a difficult task to achieve Istiqāmah, hence, the Prophet, (Sallallāhu ‘alayhi wa sallam), said: "Be straight on the path or be close to it."

Allāh the Almighty also says: “So unto this (religion) invite (the people). Stand steadfast as you are commanded and do not follow their desires.....” [Surah al-Shura ,42: 15]

Based on these two verses, it can be inferred that Istiqāmah is to stand firm and steadfast to what we have been commanded by Allāh, i.e. to fulfill obligations and to avoid prohibitions. Also, we should not allow ourselves to follow or be misleading by desires (whether it is our desires or the desires of others) as it will cause deviation and lead us astray.

‘Abdullāh bin ‘Amr bin Al-‘As (radiyallāhu’anhu) reported: Messenger of Allāh (Sallallāhu ‘alayhi wa sallam) said to me: "O Abdullāh! Do not be like so-and-so. He used to get up at night for optional prayer but abandoned it later." [Al-Bukhari and Muslim].

The excellence of manners demands that if someone has something reprehensible in his character, the person concerned should not be mentioned but the shortcoming must be indicated so that people refrain from it. The second point that we learn from this Hadith is that if one starts a good deed, he should try his best to do it perpetually because its perpetuation is liked by Allāh.

‘Aishah (radiyallāhu’anha) reportedWhen Messenger of Allāh (Sallallāhu ‘alayhi wa  sallam) missed the Optional Night Solāt (Tahajjud) due to pain or any other reason, he would perform twelve Rak’ah during the day time.  [Muslim].

Lessons

According to Ibn al-Qayyim (rahimahullāh), there are five conditions to achieve Istiqāmah in performing required deeds:

1.   The act should be done for the sake of Allāh alone (ikhlās).
2.   It should be done on the basis of knowledge ('ilm).
3.   Performing ‘ibadah should be in the same manner that they have been commanded.
4.   To do it in the best way possible.
5.   Restricting oneself to what is lawful while performing those deeds.

Ways  to achieve Istiqāmah

According to other scholars of suluk, i.e. scholars of behavior, there are certain steps to be followed in order to achieve Istiqāmah:

1. Always being aware of the final destination, i.e. the Day of Judgment (Akhirah). And to use this awareness in a positive way as a motive to do good deeds. One way to do it is through remembering that a person's journey towards Akhirah starts the minute he or she passes away and leaves this world. One of the Salafs said: "If you live until the morning do not wait for the evening and if you live until the evening do not wait for the morning."

2.  Commitment (Mushāratah). One has to make a commitment that he or she will be steadfast and will do things in the right way and in the best way possible, and to adhere to conjunctions of Islam. Unfortunately many Muslims are being lenient in making such a commitment.

3. To make continuous efforts (Mujāhadah) to bring that commitment to reality. Some Muslims dare to make the commitment, but dare not to make the effort to make the commitment a reality.

4.  Continuous checking and reviewing of one’s deeds (Muraqabah). Being honest with oneself so as not to give false excuses for failing to fulfill a commitment.

5. Self accountability (Muhāsabah). This should be done twice: Firstly, before we start doing something, ensuring that it pleases Allāh, that we do it for His sake only, realizing the right way it should be done. Secondly, after the action has been done, to check whether we have achieved what we aimed for, and to check for defects and shortcomings, and that we still could have done it better by not being satisfied with our action.

6.  Blaming oneself for not doing it perfectly after it has been done. Self blaming here is a positive one by using it as a motive, and by aiming for improvement and having the intention of doing things better next time. This leads to making another commitment and continual commitments to improve our performance.

7.   Striving for improvement (Tahsin). We have to make improvements in all that we do (daily activities, work, actions, good deeds, ibadah, etc.) as one of our objectives.

8.  To be humble towards Allāh. Realizing that no one is perfect except Him, seeking His forgiveness, guidance and support.

It should be emphasized that these steps or conditions apply to worldly matters as well as ‘ibādah and good religious deeds.

Factors that lead to the weakening of Istiqāmah include:

1. Committing sins (ma’siah), insisting on repeating them again and again, without istighfar (seeking Allāh's forgiveness) and without practicing repentance.

2. Syirik (associating anything with Allāh) whether in intentions, by showing off our good deeds to others, seeking others' appraisal, avoiding being blamed by others, being afraid of someone, or to seek rewards from others than Allāh. This part of syirik is also called riyya' or showing off. All these lead to deviation in Istiqāmah, and when these stimuli are not there, the person's work is not perfect anymore and it is not done in the best way possible.

3. Nifaq (hypocrisy). There are two forms of nifaq: in belief and in action. The Muslim who surrenders totally to the will of Allāh and accepts Islam based on his or her choice is free from the first form of hypocrisy. However any Muslim is subject to and should avoid the second form of nifaq which the Prophet, (Sallallāhu 'alayhi wasallam), warned us about: Not keeping promises and breaking them continuously without good reasons or excuses, not fulfilling commitments we make with others, being aggressive and unjust to others in quarrels, and disputes, failing to shoulder responsibilities or burdens we are entrusted with, etc. All these bad qualities should be avoided since they lead to the weakening of our Istiqāmah.

4. Bid’ah (innovations in ‘ibadah),  whether genuine bid’ah (performing ‘ibadah which has not been ascribed by Syari’ah, i.e. revelation, or relative bid’ah (failing to observe the requirements of doing ‘ibadah - the five criteria discussed in Hadith 5), will lead to decreasing the quality of good action or ‘ibadah.

There are other factors that also contribute to the weakening of Istiqāmah, such as: recklessness, reluctance, heedlessness, being overwhelmed by a deceiving enjoyment, and being mislead by self interests and desires.

Applying the above mentioned steps and requirements pinpointed by scholars will help in overcoming all these obstacles and barriers.

Conclusion


Allāh, the Exalted, says:

"Has not the time come for the hearts of those who believe (in the Oneness of Allāh - Islamic Monotheism) to be affected by Allāh's Reminder (this Qur'ān), and that which has been revealed of the truth, lest they become as those who received the Scripture [the Tawrat (Torah) and the Injeel (Gospel)] before (i.e., Jews and Christians), and the term was prolonged for them and so their hearts were hardened?" [Al-Hadid 57:16]

"And We sent 'Isa (Jesus) - son of Maryam (Mary), and gave him the Injeel (Gospel). And We ordained in the hearts of those who followed him, compassion and mercy. But the monasticism which they invented for themselves, We did not prescribe for them, but (they sought it) only to please Allāh therewith, but that they did not observe it with the right observance." [Al-Hadid 57:27]

"And be not like her who undoes the thread which she has spun, after it has become strong..." [Al-Nahl 16:92]

"And worship your Rabb until there comes unto you the certainty (i.e., death)." [Al-Hijr 15:99]

Istiqāmah is an important Islamic concept. Its significance can be seen where every Muslim is required to recite Surah al-Fātihah at least seventeen times each day seeking continual guidance to the straight path from Allāh.

'Abdullah bin Mas'ud (radiyallāhu ‘anhu) reported that the Prophet (Sallallāhu ‘alayhi wasallam) used to say:"Allāhumma inni as’alukal-huda wat-tuqa wal-‘afafa wal-gheena (O Allāh! I ask You for guidance, piety, chastity and self-sufficiency)". [Recorded by Muslim].

This Hadith contains four words, the meanings and implications of which constitute its essence. These words are guidance, piety (fear of Allāh), chastity and sufficiencyGuidance here means guidance at every turn of life and steadfastness on the path of truth. Fear of Allāh is the greatest means of piety and strongest defense against sins. Chastity is the state of being free from what is unlawful. Self-sufficiency is the antonym of poverty and here it means the self-contentment. What it implies is that one should not care for what people possess. In view of all these qualities, the du’a of the Prophet (Sallallāhu ‘alayhi wasallam) mentioned in this Hadith is very comprehensive and valuable.


Ibn Abi Hatim and Ibn Jarir recorded that Umm Salamah (radiyallāhu`anha), said that the Prophet (Sallallāhu `alayhi wasallam)used to supplicate: ‘Ya muqallibal-qulubi, thabbit qalbi `ala deenik (O Controller of the hearts make my heart steadfast in Your religion).” Rasulullah (Sallallāhu ‘alayhi wa sallam) then recited: Rabbana la tuzia’qulubana ba’ daiz hadaytana wahab Lana min laduñ karahmah; Iñnaka an tal wahhāb. (Our Lord! Let not our hearts deviate (from the truth) after Thou have guided us, and grant us mercy from Thou. Truly, Thou are the Bestower.) (Al’-‘Imran, 3:8) [This is recorded by Muslim and At-Tirmidzi]

Anas bin Malik (radiyallāhu'anhu) reported: The supplication most often recited by the Prophet (Sallallāhu ‘alayhi wa sallam) was:“Allāhumma atina fid-dunya hasanatañ wa fil-akhirati hasanatañ wa qina ‘adzaban-nar (O our Rabb! Give us in this world that which is good and in the Hereafter that which is good, and save us from the punishment of the Fire).”‘[This is recorded by Al-Bukhāri, Muslim, and Tarmidzi].

It is desirable to recite this Du’a which is mentioned in the Qur’ān (Al-Baqārah, 2:201) and which comprehends all that is good both in this life and the Hereafter. The Prophet (Sallallāhu ‘alayhi wa sallam) made it a habit to recite this Du’a, and the Companions were eager to follow him in all his words and actions.  Tarmidzi (rahimullāh) said: “Hasanah is very comprehensive and includes in all kinds of good and benefits of this world and of the Hereafter. Good health, wealth and satisfaction of the world and good status in Jannah, forgiveness from sins and Allāh’s bounties and favours in both worlds are included in this duā’” [ Jāmi’ At-Tarmidzi]


And Allāh Almighty Knows best.



[Excerpted from commentary of “Hadith 21 : "The Concept of Istiqāmah40 Hadiths Of Imam NawawiBy Dr. Jamal Ahmed Badi, via IC Truth]