The Concept of Taqwa

Hadith 18: The Concept of Taqwa

By Imam An-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 wasallam, is His Messenger

Abu Dzarr Al-Ghifari (Jundub bin Junadah) and Abu Abdul Rahman (Mu`adz bin Jabal), (radiyallahu anhum), reported that the Messenger of Allah, (Sallallahu`alayhi wasallam), said: “Fear Allah wherever you may be; follows up an evil deed with a good one which will wipe (the former) out, and behave good-naturedly towards people.”[Recorded by At-Tirmidzi: good (hasan)]

Background

Taqwa is one of the most signigicant and comprehensive Islamic concepts. The term is derived from Arabic root word,  "waqayya" which means“to protect.” Taqwa therefore means to protect one own self from the severe punishment of Allah by following His guidance.

Some translate Taqwa as “To fear Allah”. However, fearing Allah is only one aspect of this comprehensive concept. Ali Ibn Abi Talib, (radiyallahu anhu), defines it as: “Fearing Allah, is the adhering to His commandments, being content with what He grants one with, and getting ready for the Day of Judgement.”

Mohammad Asad (rahimahullāh) translates it as “To be Conscious of Allah.” It might be better according to some Muslim linguist to use the transliteration of this Qur’anic term and keep it as it is.

The term has been mentioned many times both in Qur’an and Sunnah. Allah the Almighty says: "O believers! Have Taqwa of Allah as is His right to have Taqwa. And die not except while you are Muslims" [Surah Al-Imran, 3: 102]

By realization of Taqwa,  a Muslim is granted many bounties and blessings which he or she may gain. Among them are: the Love of Allah, a criterion by which to judge and distinguish between right and wrong, a way out of difficulties, matters will be made easier for him or her, sins will be remitted, guidance, help to acquire beneficial knowledge, prosperity and success.

Lessons

According to the view of Ibn Rajab (rahimahullāh) as well as other scholars that Taqwa means to fulfill obligations and avoid prohibitions and doubtful matters. It is the advice of Allah to all humankind, and it is the advice of all prophets, (alayhimus-salam), to their people. Prophet Mohammad, (Sallallahu`alayhi wasallam), used to advise and continuously remind his Companions about Taqwa in all his talks and on different occasions.

Those who define Taqwa as “Fearing Allah” look at the concept as a motive, because according to early scholars the minimum level of fearing Allah is what motivates a Muslim to fulfill obligations and keeps him or her away from prohibitions.

Taqwa Does Not Imply Perfection.

Taqwa does not imply perfection as those who have Taqwa are subject to commit sins. However, if they do so, they repent right away and follow up the bad deed they have done with a good deed to wipe the bad one out as mentioned in this hadith. This clarifies the debatable issue between some scholars: whether or not avoiding minor sins is considered an aspect of Taqwa.

Good Deeds Remove Evil Deeds

Allah the Almighty and all Merciful have left the door of forgiveness opened to many means by which the punishment for a sin might be removed. To do good deeds right after bad ones to wipe them out is one mean. This is mentioned in Surah Hud, 11: 114: "Verily, the good deeds remove the evil deeds."

There are other ways and means by which sins are forgiven as stated in the Qur’an and Sunnah such as:

·        Istighfar (seeking forgiveness by supplication)

·        Tawbah (repentance)

·        Du'a’ of Muslims for one another

·        The intercession by the Prophet, (Sallallahu 'alayhi wasallam)

·         The intercession of pious Muslims

·        Performing the daily five solah regularly and on time

·        Afflictions

·        The torment in the grave

·         The horrible scenes and events of the Last Day

·        The mere Mercy and Forgiveness from Allah Almighty

If we do a good deed, Allah will reward us by guiding us to do another good deed. Hence, doing a good deed will lead to doing another good deed. Doing a bad deed without regretting it or without istighfar or wiping it out by doing a good deed will most likely lead to doing another bad deed, whether of the same type or of a different type. By doing a bad deed with that attitude makes the person subject to repeat it again and again and doing other bad deeds becomes possible until the heart of that person is “sealed” and the person turns into a transgressor.

It is an obligation that every Muslim should treat others, deal with them, and interact with them in a good manner.

As the Prophet, (Sallallahu 'alayhi wasallam), says in the following hadiths: “Piety and Righteousness is being of good character.”[Recorded by Imam Muslim]; “The believer with the most complete Iman (faith) is the one with the best behavior.” [Recorded by Imam Ahmad and Abu Dawud]; “There is nothing heavier in the scales than good character.”[Recorded by Imam Ahmad and Abu Dawud]

The Prophet, (sallallahu 'alayhi wasallam) also made Iman (faith) and good character as the main basic criterion whether or not to accept a man for marriage.

Ibn Rajab (rahimahullāh) says in his commentary: “Having good character is a characteristic of Taqwa. Taqwa cannot be complete without it. It was mentioned here by itself due to the need for explicitly explaining that point. Many people think that Taqwa implies fulfilling the rights of Allah without fulfilling the rights of humans. Therefore, the Prophet, (Sallallahu`alayhi wasallam), explicitly stated that he or she must deal with people in a kind manner.”

Taqwa encompasses the fear of Allah Almighty which means the submission to Allah; adhering to Allah’s commandments, to perform good deeds avoiding the munkar, to judge and distinguish between right and wrong; remembering Allah, being grateful with Allah blessings; and to attach to the Akhirah which is permanent rather than the temporary worldly matters; good conduct, character and behave good-naturedly towards others and; to be conscious of Allah in all aspects of life.

The Excellence of Taqwa

There are several benefits derived from being Taqwa such as:

·   The Qur’an is in itself guidance for those who are God-conscious: “This is the Scripture whereof there is no doubt, guidance unto those who ward off (evil)” [Al-Baqarah, 2:2]. This is why many people do not really benefit from reading scriptures of holy books, because their hearts are not really receptive to them.

·    Taqwa helps people to have proper vision, knowledge, and wisdom:  “O ye who believe! If ye fear Allah, He will grant you a criterion (to judge between right and wrong), remove from you (all) evil (that may afflict) you, and forgive you: for Allah is the Lord of grace unbounded”[Al-Anfal, 8:29]. Another verse that relates taqwa to knowledge and vision says: “Observe your duty to Allah. Allah is teaching you. And Allah is knower of all things”[Al-Baqarah, 2:282].

·   Taqwa is also a cause for receiving the blessings of Allah and finding a way out of problems and tribulations occurred: “And whoever is careful of (his duty to) Allah, He will make easy for him his affair” [At-Talaq, 65:4].

·  Taqwa as a perquisite for the forgiveness of sins:  “And whoso keepeth his duty to Allah, He will remit from him his evil deeds and magnify reward for him” [At-Talaq, 65:5].

·   Taqwa is also a precondition for receiving Allah’s mercy: “That (mercy) I shall ordain for those who do right, and practice regular charity, and those who believe in Our signs’ [Al-A`raf 7:156].

·   Ultimate victory is Taqwa:  “Lo! The sequel is for those who ward off (evil)” [Hud 11:49].

·   Ultimate bliss is also reached by God-consciousness, and not only is this bliss in life on earth but also in the eternal life of the hereafter: “Behold! Verily on the friends of Allah there is no fear, nor shall they grieve” [Yunus, 10:62].

·   Qur’an mentions taqwa as an essential quality; one should submit to Allah’s will and take taqwa as provision for the travel from this life on earth to the eternal life in the hereafter: “For the best provision is to ward off evil. Therefore keep your duty unto Me, O men of understanding” [Al-Baqarah, 2:197]. Having this quality of taqwa would result in a feeling of inner peace, and eternal tranquility would spread among people.

·    The pious and righteous will be in Jannah: "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]

Conclusion

The concept of Taqwa encompasses the fear of Allah Almighty which means the submission to Allah; adhering to Allah’s commandments, to perform good deeds avoiding the munkar, to judge and distinguish between right and wrong; remembering Allah, being grateful with Allah blessings; and to attach to the Akhirah which is permanent rather than the temporary worldly matters; good conduct, character and behave good-naturedly towards others and; to be conscious of Allah in all aspects of life.

The core of faith in Islam is Tawhid and Taqwa, the submission to Allah Almighty. Without a proper Tawhid there would be no fear of Allah. If we fear Allah Almighty, and love Allah the most, this should lead us to be closer to Allah. Otherwise, the claim is not valid or incomplete. The level of our taqwa and fear of Allah should be increased as we progress in our life. And Tawhid is the essence of the message of Allah. Allah sent the Prophet, (Sallallāhu`alayhi wasallam), with this message and made him an example for us to emulate and follow. Consequently, it is a Tawhid by following the Prophet, (Sallallāhu `alayhi wasallam), and it is part of submission to Allah Almighty.

Allah Almighty, says: “O you who believe! Fear Allah as He should be feared”. [Al-’Imran, 3:102]; and Allah also says: “So, keep your duty to Allah and fear Him as much as you can...” [Al-Taghabun, 64:16] The second Verse explains the meaning of the first one.

`Abdullah bin Mas`ud (radiyallahu‘anhu) reported that the Prophet (Sallallahu`alayhi wasallam) used to say: "Allahumma inni as `alukal-huda wat-tuqa wal-`afafa wal-ghina (O Allah! I ask You for guidance, piety, chastity and self-sufficiency)". [Recorded by Muslim].

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 do’a of the Prophet (Sallallahu`alayhi wasallam) mentioned in this Hadith is very comprehensive and valuable.

Allāh 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]

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’” [Recorded in 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 Commentary on Hadith 18 : "The Concept of Taqwa", 40 Hadiths Of Imam Nawawi, By Dr. Jamal Ahmed Badi, via IC Truth]

Please see:

1 - Taqwa; 2 - Taqwa is between Love and Fear; 

3 - Righteousness will leads to Paradise; 4-The Excellence of Good Conduct.

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 sufficiency. Guidance 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 # 53, Riyad-Us-Saliheen” Compiled by Al-Imam Abu Zakariya Yahya bin Sharaf An-Nawawi Ad-Dimashqi (rahimahullāh) Via Guided Ways]

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) reported: When 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 sufficiency. Guidance 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 Istiqāmah" 40 Hadiths Of Imam Nawawi, By Dr. Jamal Ahmed Badi, via IC Truth]