STEADFASTNESS: STANDING FIRM IN ISLAM

 Introduction

Praise be to Allah; we praise Him and seek His help and forgiveness. We seek refuge with Allah from the evil of our own selves and from our evil deeds. Whomsoever Allah guides cannot be led astray, and whomsoever He leaves astray cannot be guided. I bear witness that there is no god except Allah alone, with no partner, and I bear witness that Muhammad is His slave and Messenger.

Steadfastness in the religion of Allah is a basic requirement for every sincere Muslim who wants to follow the Straight Path with determination and understanding. This matter is of great importance for a number of reasons, including the following:

The present situation of the societies in which Muslims live, the types of temptation to which they are painfully exposed and the kinds of whims and desires, doubts and confusion which have caused religion to become something strange, so that those who adhere to it are likened to something weird, and people say: “The one who holds on to his religion is like one who holds on to a burning coal.” Anyone who has a brain will not doubt that Muslims today need the means of steadfastness more than their predecessors among the salaf did, and that the effort required is greater, because of the corruption of our times, and the scarcity and weakness of brothers and supporters who could help.
The high incidence of apostasy (riddah) and backsliding, even among those who are working for Islam, which causes Muslims to fear ending up the same way, so he seeks the means of standing firm so that he can reach dry land, as it were.
The relationship of this issue to the heart, of which the Prophet (SallAllahu Alayhi Wa Sallam) said: “It changes more than a pot of rapidly boiling water.”[1] The Prophet (SallAllahu Alayhi Wa Sallam) also gave another example of the heart: “The heart (qalb) takes its name from its constant changes (taqallub – alteration, variation, ups and downs). The likeness of the heart is that of a feather at the root of a tree, being turned over and over by the wind.”[2]
As a later poet said:

“He is only called insan (man) because of his nasyan (forgetfulness)
And it is only called al-qalb (the heart) because it constantly varies (yataqallib).”

Making the one stand firm who is tossed about by the winds of doubt and confusion is a serious matter which needs tremendous means as befits the seriousness and difficulty of the task at hand.

It is part of Allah’s mercy towards us that He has shown to us, in His Book and through the words and life of His Prophet (SallAllahu Alayhi Wa Sallam) many ways of being steadfast in Islam. We will discuss some of them below.

Means of Steadfastness in Islam
Turning towards the Qur’an:
The Qur’an is the foremost aid to standing firm in Islam. It is the strong rope and clear light of Allah. Whoever adheres to it, Allah will protect him; whoever follows it, Allah will save him; and whoever calls to its way will be guided to the Straight Path.

Allah has stated that the reason why this Book was revealed in stages was to help His Prophet (SallAllahu Alayhi Wa Sallam) to stand firm in his faith. In the context of refuting the doubts of the kuffar, He says (interpretation of the meaning):

“And those who disbelieve say, ‘Why is not the Qur’an revealed to him all at once?’ Thus (it is sent down in parts), that We may strengthen your heart thereby. And We have revealed it to you gradually, in stages. And no example to similitude do they bring (to oppose or to find fault in you or in this Qur’an), but We reveal to you the truth (against that similitude or example), and the better explanation thereof.” (Al-Qur’an 25:32-33)
Why is the Qur’an such a source of strength?

Because it cultivates faith and purifies the soul through contact with Allah.
Because these ayat bring peace and tranquillity to the heart of the believer, so he will not be tossed about by the winds of fitnah; his heart will be content with the remembrance of Allah.
Because it provides the Muslim with the correct understanding and values with which he will be able to evaluate the situation around him. It also gives him the standards against which he may judge things in a proper and consistent manner, without varying from one situation or person to another.
Because it refutes the doubts that are stirred up by the enemies of Islam, kuffar and munafiqinalike, as in the following examples from the early days of Islam:
The effect of the ayah (interpretation of the meaning): “Your Lord (O Muhammad) has neither forsaken you nor hated you.”[3] on the heart of the Prophet (SallAllahu Alayhi Wa Sallam), when the mushrikun said, “Muhammad has been forsaken … “[4]
The effect of the ayah (interpretation of the meaning): ” … The tongue of the man they refer to is foreign, while this (the Qur’an) is a clear Arabic tongue.”[5]. The Quraysh claimed that Muhammad (SallAllahu Alayhi Wa Sallam) was taught by a human being and that he took the Qur’an from a Roman carpenter in Makkah.
The effect of the ayah (interpretation of the meaning): ” … Surely they have fallen into trial (fitnah) … “[6] on the hearts of the believers, when the munafiq had said, “Grant me leave (to be exempted from jihad) and put me not into trial.”[7]
Is it not the greatest of help, strengthening the heart of the believer, refuting doubts and silencing the voices of falsehood? Indeed it is, by Allah.

When the believers were coming back from Al-Hudaybiyyah, Allah promised them much war booty which they alone would go and take (i.e., the booty of Khaybar). He told them that the munafiqun would ask to accompany them, but the Muslims would say, “You shall not follow us.” They would persist in trying to change the words of Allah, and they would say to the believers, “Nay, you envy us,” to which Allah responded by saying, “Nay, but they understand not except a little.”[8] Then all of this happened to the believers, step by step, word by word.

From this we can see the difference between those whose lives are connected to the Qur’an, who read it, recite it, memorize it, study it, ponder its meanings and take it as their starting-point and their refuge, and those who are preoccupied with the words of man.

Would that those who seek knowledge would devote most of their efforts to understanding the Qur’an properly!

Adhering to the Laws of Allah and Doing Righteous Deeds
Allah says (interpretation of the meaning): “Allah will keep firm those who believe, with the word that stands firm in this world and in the Hereafter. And Allah will cause to go astray those who are dhalimun (polytheists and wrongdoers, etc.), and Allah does what He wills.”[9]

Qutadah said: “As for the life of this world, Allah will help them to be steadfast in doing good and righteous deeds, and in the Hereafter (He will help them) to remain steadfast in the grave.” A similar interpretation was narrated from more than one of the Pious Predecessors.[10]

Allah says (interpretation of the meaning): ” … but if they had done what they were told, it would have been better for them, and would have strengthened their faith”[11], i.e., it would have strengthened them in their adherence to the Truth.

This is clear, for how can you expect steadfastness on the part of those who are too lazy to do righteous deeds when fitnah raises its ugly head and calamity increases? But Allah will guide those who believe and do righteous deeds by their faith to the Straight Path. So the Prophet (SallAllahu Alayhi Wa Sallam) used to persevere in doing righteous deeds, and the most beloved of good deeds to him were those that were continuous, even if they were small. When his Companions started to do anything, they would persist in it, and when ‘A’ishah (RadhiAllahu Anha) did something, she would keep it up.

The Prophet (SallAllahu Alayhi Wa Sallam) used to say: “Whoever perseveres in doing twelve rak’ahs [i.e., the sunan rawatib or sunnah prayers which the Prophet (SallAllahu Alayhi Wa Sallam) did constantly], Paradise will be his right.”[12]

According to a hadith qudsi, Allah says: “My slave will keep drawing near to me with nafil acts of worship until I love him.”[13]

Studying the Stories of the Prophets and Following their Example:
The evidence for this is the ayah (interpretation of the meaning): “And all that We relate to you (O Muhammad) of the news of the Messengers is in order that We may make strong and firm your heart thereby. And in this has come to you the truth, as well as an admonition and a reminder for the believers.”[14]

These ayat were not revealed at the time of the Messenger of Allah (SallAllahu Alayhi Wa Sallam) for the purpose of mere entertainment and amusement. They were revealed for an important purpose, which was to strengthen the heart of the Prophet (SallAllahu Alayhi Wa Sallam) and likewise the hearts of the believers …

Think about the meaning of the ayah (interpretation of the meaning): “They said: ‘Burn him and help your alihah (gods), if you will be doing.’ We (Allah) said: ‘O fire! Be you coolness and safety for Ibrahim!’ And they wanted to harm him, but We made them the worst losers.”[15]. Ibn ‘Abbas, RadhiAllahu Anhu, said: “The last thing Ibrahim, Alayhis Salaam, said when he was thrown in the fire was, ‘Allah is Sufficient for me and He is the Best Disposer of affair’ “[16] Do you not feel how he stood firm in the face of oppression and torture, when you read this story?
Think about the ayah in which Allah tells us about Musa, Alayhis Salaam, (interpretation of the meaning): “And when the two hosts saw each other, the companions of Musa said: ‘We are sure to be overtaken.’ Musa said: ‘Nay, verily! With me is my Lord, He will guide me.’ “[17]. Do you not feel how he stood firm when he was being pursued by the hosts of Pharaoh and was surrounded by cries of despair from his own people?
Read the story of the magicians of Pharaoh, which is an example of a small group that adhered firmly to the truth once it had become apparent to them. Do you not see how they stood firm in the face of threats issued by the oppressor who said, “Believe you in him (Musa) before I give you permission? Verily! He is your chief who taught you magic. So I will surely cut off your hands and feet on opposite sides, and I will surely crucify you on the trunks of date-palms, and you shall surely know which of us [I (Pharaoh) or the Lord of Musa] can give the severe and more lasting torment.”[18]. The small group of believers stood firm, with no thought of retreat, and said: “We prefer you not over the clear signs that have come to us, and to Him Who created us. So decree whatever you desire to decree, for can only decree (regarding) the life of this world.”[19]
Also think about the story of the believer in Surah Yasin, the believer of Pharaoh’s household, the people of the Ditch (al-ukhdud), and others, which teach us the greatest lessons we could ever learn about standing firm in our faith.
Du’a’ (Supplication)
One of the characteristics of the believing slaves of Allah is that they turn to Allah with du’a’, asking Him to help them to stand firm.

“Our Lord! Let not our hearts deviate (from the truth) after You have guided us.”Al-Qur’an 3:8 – interpretation of the meaning
“Our Lord! Pour out constancy [patience] on us and make our steps firm … “Al-Qur’an 2:250 – Yusuf ‘Ali’s translation
The Prophet (SallAllahu Alayhi Wa Sallam) told us that “The hearts of the sons of Adam are as one between the fingers of the Most Merciful, and He directs them as He wills.”[20] The Messenger of Allah, SallAllahu Alayhi Wa Sallam, often used to say, “O Controller of the hearts, make my heart adhere firmly to Your religion.”[21]

Footnotes
Reported by Ahmad, 6/4; Al-Hakim, 2/289; As-Silsilat as-Sahihah, 1772
Reported by Ahmad, 4/408; Sahih Al-Jami’, 2364
Al-Qur’an 93:3
See Sahih Muslim bi Sharh An-Nawawi, 12/156
Al-Qur’an 16:103
Al-Qur’an 9:49
Al-Qur’an 9:49 – interpretation of the meaning
Al-Qur’an, 48:15 – interpretation of the meaning
Al-Qur’an 14:27
Tafsir al-Qur’an al-‘Adhim by Ibn Kathir, 3/421
Al-Qur’an 4:66
Sunan At-Tirmidhi, 2/273; he said, the hadith is hasan or sahih; see also Sahih An-Nasa’i, 1/388 and Sahih At-Tirmidhi, 1/131
Reported by Al-Bukhari; see Fath Al-Bari, 11/340
Al-Qur’an 11:120
Al-Qur’an 21:68-70
Al-Fath, 8/22
Al-Qur’an 26:61-62
Al-Qur’an 20:71 – interpretation of the meaning
Al-Qur’an 20:72 – interpretation of the meaning
Reported by Imam Ahmad from Ibn ‘Umar; see Sahih Muslim bi Sharh An-Nawawi, 16/204
Reported by At-Tirmidhi from ‘Anas. Tuhfat Al-Ahwadhi, 6/349; Sahih Al-Jami’, 7864

Steadfastness on the Journey to Allah

 إِنَّ الَّذِينَ قَالُوا رَبُّنَا اللَّهُ ثُمَّ اسْتَقَامُوا تَتَنَزَّلُ عَلَيْهِمُ الْمَلَائِكَةُ أَلَّا تَخَافُوا وَلَا تَحْزَنُوا وَأَبْشِرُوا بِالْجَنَّةِ الَّتِي كُنْتُمْ تُوعَدُونَ

Innaladhīna qālū rabbunal-lāhu thummas-taqāmū tatanazzalu ‘alayhimul-malā’ikatu allā takhāfū walā tahzanū wa-abshirū bil-jannatil-latī kuntum tū‘adūn
Indeed, those who say, ‘Our Lord is Allah!’ and then remain steadfast, the angels descend upon them, [saying,] ‘Do not fear, nor be grieved! Receive the good news of the paradise, which you have been promised.
(Sūrat Fussilat, No 41, Āyat 30)

Steadfastness is one of the highly coveted virtues in Islam. To have faith in the path is not enough. Nor is it enough to just start the trek. The real challenge is to go the entire way and reach the destination. That is the true test. Obstacles and disappointments along the path sometimes lead to an evaporation of enthusiasm. For some it can mean losing the will to continue. It is no wonder that steadfastness or ‘istiqāmah’ is the litmus test of the believer. How strong is the commitment to the path?

The above verse talks about the reverence of the angels for those who are steadfast. These people have the two necessary qualities all throughout their life: faith and good deeds. Tafsīr-e Namūneh says this verse encapsulates all that is beautiful about a believer – turning to the Lord with deep faith that colors all of life and brings forth determination to be firm on the path. Tafsīr Majma‘ al-Bayān  quotes from the Prophet sallal-lāhu ‘alayhi wa-ālihi wasallam about this verse: People say it but then most of them disbelieve. So, whoever says it until he dies, he is the one who is steadfast. Amirul Mu’minin Imam Ali ‘alayhis salām says: Action! action! Then look at the end; the end and remain steadfast; steadfast. (Nahjul Balāgha, Sermon 176)

The command to be steadfast was given to the Prophet in Sūrat al-Shūrā: Be steadfast, just as you have been commanded (Q 42:15). In Sūrat Hūd he was also told: So be steadfast, just as you have been commanded—you and whoever has turned to Allah with you (Q 11:112). Both these verses talk about the importance of being steadfast, but the Prophet said about the latter: Sūrat Hūd has aged me, referring to this verse. Scholars say he did not mention about Sūrat al-Shūrā, because here the command applied to him alone while in Sūrat Hūd the command applied to those who were with him also. That was heavy for him. He knew that his Ummah would find it difficult to be steadfast on the right path.

When we think of what we have been able to achieve in the month of Ramadan in terms of spirituality and closeness to Allah subhānahu wata‘ālā there is a feeling of happiness and gratitude to Allah for the chance. By the Grace of God, we have, during this month, embarked on a path towards Allah (swt). After the month, the challenge is to remain steadfast on it. How are we going to continue practices that we performed in the holy month, but which will now need some extra determination and perseverance to continue? How steadfast are we going to be? Imam Zaynul ‘Ābidīn (a) prays for that after he asks Allah for the tawfīq to practise noble habits in the month of Ramadan. he says: O Allah, make us like this in the other months and days as long as You give us life, and place us among Your righteous servants, those who shall inherit paradise, therein dwelling forever (Q 23:11) (Du‘ā 44, Sahīfa Sajjādiyya)

We need to identify practices that should continue in our lives after the holy month is over. These could include saying the daily prayers on time, reciting and pondering over the Quran, setting time aside for quiet and reflective worship, and reaching out to others. The month of Ramadan was a training ground for the habits that were formed. After the month is the time to put them into real practice. Let this verse remind you of the need to be steadfast after the holy month.

Being Steadfast in Allah’s Cause

عن سفيان بن عبد الله الثقفي ، قال :قلت : يا رسول الله قل لي في الإسلام قولاً ، لا أسال عنه أحداً بعدك – وفي حديث أبي أسامة : غيرك – قال : قل آمنت بالله ثم استقم

From Sufyan Ibn Abdullah Ats Tsaqafy, he said, ‘I asked once, ‘O Messenger of Allah! Please inform me about one word in Islam, which I wont have to ask to other beside you. The Messenger of Allah said, “Say: I believe in Allah. Then be steadfast.” (Narrated by Muslim)

Etymologically, steadfast means upward and straight. While in terminology, the past time scholars had different opinions regarding its definition. However, the difference was only in its wording, they weren’t opposing each other. In conclusion, being steadfast means to be right in the middle in all matters, in words and acts. Maintaining the soul so that it is always in decent condition, thus it wont appear bad, or fall into evil.

There are plenty of verses in the Qur’an which order us to be steadfast, among which is Allah’s decree, “Surely those who said: “Our Lord is Allah” and then remained steadfast shall have nothing to fear nor to grieve.” (Chapter 46:13). Also in chapter Fushshilat:6, 30-32; Hud:112; Al Jinn:16, Al An’am:153; ‘Ali Imran:101, etc.

As for the Hadith that commands us to be steadfast, it is the above hadith. Upon commenting this hadith, Imam Nawawy said that it is one of the hadith that become the foundation of Islam. In his book, “al Waafi”, DR. Mushthafa al-Buga mentioned, upon explaining about the hadith, about the importance of the steadfastness of the heart since it is the basis for the steadfastness itself. The steadfastness of heart in realizing the oneness of Allah is by fearing, hoping, relying, and worshipping Him alone, and abandoning anything aside from Him. Whenever the heart is steadfast in goodness, then other body parts will follow it as well, as said in the Messenger of Allah’s hadith,

ألا و أن في الجسد مضغة إذا صلحت صلح الجسد كله, و إذا فسدت فسد الجسد كله, ألا و هي القلب))

“Know that, there is blood clot (a lump of blood) in human body. If the blood clot is good therefore the whole body will be good, but if the blood clot is bad so is the whole body. The blood clot refers to the heart.” (Narrated by Bukhari and Muslim, from Abu ‘Abdillah An-Nu’man bin Basyiir).

The heart is the source of one’s goodness and evil. Whenever it is filled with obedience to Allah, then the person’s attitude will be full of goodness. In the contrary, if it is filled with evil desires and lust, the resulting attitude are evil and immoral.

This evilness and immorality may arise when a person’s heart is empty or lacking of remembering Allah (dhikr). Ibn Qoyyim al Jauziya said, “If a person’s heart is lacking of remembering Allah, satan will immediately enter it and persuade it to do bad thing. The swiftness of satan in entering this off guarded heart is even faster than the wind entering a room.”

Therefore, a believer’s heart should always be protected from the satan’s influence, i.e., by always be in obedience to Allah the Glorified and Exalted. This effort is what we call steadfastness.

Imam al-Qurthubi said, “A steadfast heart is a heart that is always be straight in its obedience to Allah, in its belief, words, as well as act.” Furthermore, he said, “A steadfast heart is the way to achieve success in the world, and salvation from the punishment in the Hereafter. A steadfast heart will draw its owner closer to goodness, his sustenance will be expanded and he will be drawn away from lust and evil desire. In the presence of a steadfast heart, the angels will come down to provide fortitude and security as well as tranquility from the fear of the torment of the grave. A steadfast heart will get someone’s deed to be accepted and erase the sin.”

There are many ways to have a steadfast heart. Among those are:

First, prioritizing the love of Allah over everything. It is not an easy fear and it needs a struggle, since in our daily life, we often find ourselves in the midst of the clash between the importance of Allah and its creation, be it the favor of our parents, teacher, friend, relative, etc.

If in fact we prioritize their importance, then it is a telling sign that we’ve not yet prioritized our love to Allah over everything.

Secondly, honor Allah’s command and prohibition. To honor Allah’s command and prohibition must be started from honoring and glorifying the issuer of those command and prohibition, i.e., Allah. Honoring Allah’s command is by maintaining the times of prayer, performing it devotedly, always keeping its obligatory parts and the its perfection, and performing it in congregation.

Thirdly, by always remember Allah, since that is the order of Allah and His messenger, as stated in a hadith qudsy, in which Allah declared, “Whoever remembers Me within him, I will remember him within Me. And whoever remembers Me among the crowd, I will remember Him among the better crowd than his.” (Narrated by Bukhari).

Fourthly, studying the stories of the bygone, righteous men. By this, it is hoped that we could take a lesson from them, about their patience in dealing with a difficult trial, their honesty, and their fortitude in keeping their faith, as in Allah’s decree, “Certainly in the stories of the bygone people there is a lesson for people of understanding. What is being narrated in the Qur’an is no fabrication; it is rather confirmation of the Books that preceded it, and a detailed exposition of everything, and a guidance and mercy for people of faith.” (Chapter 12:111).

Aside from the steadfastness of the heart, in the same book, Al Buga also wrote about the importance of the steadfastness of the tongue, as it is the revealer of the heart’s content. When the Messenger of Allah was asked about what was the thing that he feared the most of his followers, without speaking, he held his tongue. (Valid hadith, narrated by Turmudzi).

In his book, “Al Istiqamah” DR. Ahmad bin Yusuf al-Duraiwisy mentioned about some pillars or foundations to build steadfastness, among which are piety, firmness in holding to sunnah and jama’a, moderate stance between being extreme and underestimating, noble manners, and pious friend.

In his book titled “Haqiqatul iltizam”, Sheikh Abdullah bin Abdurrahman Al-Jibrien added some things to take heed of in order to preserve steadfastness, among which are:

• Make an effort to practice the sunnah with all his might, as in a hadith narrated by Abdullah bin Amru bin Al-Ash who said, The Messenger of Allah said, “What happened to the children of Israel will also happen to my followers, step by step, to the extent that if one of them come to his mother while being uncovered, it will also happen to my followers. Indeed, the children of Israel will split into 72 sects, and my followers will split into 73 sects, all of whom will be in Hell, except one. ‘ the companions asked, ‘Who are they, O Messenger of Allah?’. He replied, ‘Whoever imitate me and my companions.” (Narrated by At Turmudzi no. 2641, book of faith, chapter Iftiraqul ummah. This hadith has many supporting narrations, as in the beginning of the book “Asy Syari’ah” by Imam Al Ajurry).
• Beside it, a person who wants to be continuously steadfast should keep pursuing knowledge, so that he wont be trapped into performing a deed which is not prescribed in shari’a. Regarding this point, Imam Al Bukhari wrote a chapter in his book, titled, “al’ilmu qabla alqaul wa’lamal” (knowledge before saying and act).
• Also, he has to strive to avoid any evildoing or useless deed. Allah decreed, “These are the ones who, when they commit any indecency or wrong themselves, instantly remember Allah and implore forgiveness for their sins – for who will forgive sins save Allah? – and do not wilfully persist in the wrong they had committed.” (Chapter 3:135). The meaning of al-ishrar (continuing the wrong act) in this verse is, “A person commits a sin, then he underestimate it.” (See: Sya’bul iman Imam Al Baihaqi no 7154). From Abu Huraira, (he said that) the Messenger of Allah said, “One of indicators of islamic perfection (as a religion) in someone is leaving behind something that is not beneficial for him/her. (The hadith is categorized as hasan and narrated by At-Turmudzi)
  Sheikh Abu Mushab in his book, “al- Ilmam fi Asbaab Dho’ fi al-Iltizam” listed down several things that could weaken one’s steadfastness, among which are the lack of sincerity, the lack of religious knowledge and far from the scholars, the weakness in religion, the weakness in self-introspection, busy with his family, messiness, busy with other people’s flaw, not valuing time, hanging out with indecent friends, and the lack of enthusiasm and hope.

• Finally, let us always pray to Allah, to give us the steadfastness inside our hearts upon His religion, as the Messenger of Allah had shown to us, in a hadith narrated by Imam At Tirmidzi, in which he invoked Allah,

يا مقلب القلوب ثبت قلبي على دينك

When Umm Salama asked why did he recite the du’a too often, he responded, “O Umm Salam! Indeed, none of the descendants of Adam but his heart is between Allah’s fingers. If He wishes it to be steadfast, He’ll make it, and whoever He wishes to deviate, He is able to realize it. Then the Messenger of Allah recited the verse,

رَبَّنَا لَا تُزِغْ قُلُوبَنَا بَعْدَ إِذْ هَدَيْتَنَا وَهَبْ لَنَا مِن لَّدُنكَ رَحْمَةً إِنَّكَ أَنتَ الْوَهَّابُ

“They pray to Allah: “Our Lord! Do not let our hearts swerve towards crookedness after You have guided us to the Right Way, and bestow upon us Your Mercy for You are the Munificent Giver!” (Chapter 3:8)

Author: Umm Salma

Read more https://whatisquran.com/1425-being-steadfast-in-allahs-cause.html

How to Build Steadfastness (Istiqaamah) in Islam

 STEADFASTNESS (Istiqaamah) is commonly defined in the English language as remaining firm, committed, dedicated and constant. In terms of Islam the meaning is far deeper; in an Islamic context steadfastness or Istiqama means remaining firm on your Imaan (faith) in times of difficulty and staying patient whilst trusting Allah. Istiqama can also mean to remain constant in good deeds, by performing them regularly.

Steadfastness in Ramadan:

Ramadan is definitely a month for us to increase our good deeds and establish good habits; Ramadan acts essentially as a month of ‘training’; Shaytaan is locked up, allowing us to fully practise and focus on increasing our good deeds – as there are fewer distractions. We build up good acts in Ramadan, which we can then maintain throughout the rest of the year (when Shaytaan is released).

Ramadan thus prepares us for facing the trickeries of shaytaan, so that we are fully ready to maintain our faith in times of difficulty.  Ramadan teaches us to control our stomach and our mouths which trains us to control our hearts too. Fasting does not only prevent us from eating and drinking it also requires us to abstain from foul speech and acts – thus controlling our hearts. A large part of Ramadan revolves around us increasing steadfastness; we constantly try in this blessed month to increase our Imaan by carrying out extra nawafil acts of worship such a Taraweh and Tahajjud.

However, maintaining these good acts after Ramadan can prove difficult. Most of us end up being ‘Ramadan only Muslims’, however, the whole aim of Ramadan is to firm up our Imaan for the rest of the year. The only way of keeping up such good deeds is through istiqama.

Being steadfast in our Imaan and deeds is compulsory upon us as it is stated in the Quran:

O ye who believe! Seek help in steadfastness and prayer. Lo! Allah is with the steadfast.(2:153)

And how many a prophet [fought and] with him fought many religious scholars. But they never lost assurance due to what afflicted them in the cause of Allah, nor did they weaken or submit. And Allah loves the steadfast. (3:146)There are many reasons why many of us decrease in our good acts after Ramadan, a few of which are the following:

• Loss of enthusiasm and motivation
• The environment around us changes
• Loss of support from family

After the month of Ramadan the motivation and enthusiasm that we were experiencing from our friends and family i.e. by visiting the mosque regularly or by attending Islamic events, starts to decline. This makes it essential for us to remain steadfast.

Below are 7 practical ways of building steadfastness into our character so that we can keep up our imaan and good deeds even after Ramadan:

1. Carrying out small acts/deeds every day:

A’isha (RA) said that Rasulullah (saw) said: “The deeds most loved by Allah (are those) done regularly, even if they are small.” (Bukhari, Muslim). Such deeds can include reading Quran (even if it’s one or two pages a day), nawafil salahs e.g. Salatud duha, etc.  Small, regular acts allow us to maintain and refresh our imaan. Consistency in deeds was a well-known trait of Abu Bakr (RA).

2.  Urging others to adopt good deeds (Dawah):

Calling others to good deeds will make us inevitably carry out these deeds ourselves, in fact just calling others to Islam is a highly rewarding good deed in itself- and our hearts naturally hate hypocrisy; if we are calling others to good deeds whether that be establishing Salah or respecting others, we will do so too Insha’Allah.

3. Reading with one’s family:

Sitting down and reminding our family of Islam is a very strong Sunnah. Reading Islamic books with your family even if it is for 10-15 minutes a day, they can act as excellent reminders for both ourselves and those in our family. Such a small act can Insha’Allah help maintain an Islamic environment in our homes. 

4. Having/ attaining Taqwa:  

Although this may sound simple and pretty basic, it is a crucial way of establishing steadfastness; if we are constantly aware that Allah is watching us, we wouldn’t commit ill deeds. The important way in which Taqwa and steadfastness go hand in hand is illustrated in the ayah below:

O you who have believed, persevere and endure and remain stationed and fear Allah that you may be successful. (3:200)

5. Surrounding yourself with good influences:

Having people who are steadfast in their prayers and good deeds can inspire and encourage us to do the same.

6. Dhikr:

the chances of us doing Dhikr (remembrance of Allah e.g. through tasbih, reading Quran etc.) whilst committing an ill act are very little, as I mentioned earlier, our hearts hate hypocrisy.

Du’a: To conclude, I’d just like to suggest two duas in which we can ask Allah to help us in establishing steadfastness: The dua read most frequently by the Rasul salal lahualai hi wasalam was :

Yā Muqallibal-qulūb, thabbit qalbī `alā dīnik – “O changer of hearts, make my heart firm upon Your religion” We should memorise this very short dua and try to read it as frequently as possible. If the Prophet Muhammed salalhu alaihi wasalam, the most perfect of creation, recited it so frequently, then it gives us no reason not to.

• The second common dua for steadfastness is mentioned in the Quran:

[Who say], “Our Lord, let not our hearts deviate after You have guided us and grant us from Yourself mercy. Indeed, You are the Bestower. (3:8)

In this beautiful dua we are asking Allah to not let our hearts deviate i.e. away from faith after we have been rightly guided. Due to the choice of the Arabic lettering and words used towards the end of the ayah, we are shown how Allah gives again and again; Allah is merciful to us repetitively. This suggests that Allah expects us to deviate again and again, and we should therefore never stop turning to Him, as Allah is All-Merciful and All-Compassionate. Jazaka’Allah for your time, I pray that Allah allows us to all remain steadfast on our deen and urge others to do so too. Ameen.

Patience, Steadfastness... and Success

 The Qur’an on Patience, Steadfastness, Resolve, Mindfulness, and Success – 3.200

Surat ‘Ali `Imran] – The Holy Qur’an – القرآن الكريم

“Believers, be patient; outdo others in patience; remain resolute; and be mindful of Allah, in order that you may succeed.” [Qur’an, 3.200]

Tafsir al-Jalalayn:
O you who believe, be patient, in [performing] acts of obedience, in the face of afflictions and in refraining from acts of disobedience, and vie in patience, with the disbelievers, lest they be more patient than you; be steadfast, persist in the struggle; fear God, in all of your circumstances, so that you will prosper, [so that] you will win [(f: the Pleasure of Allah and) admittance to] Paradise and be delivered from the Fire.

Key terms:

Patience (sabr) is to remain firm on what is pleasing to Allah.

Remaining resolute (ribat) is to hold oneself down on those matters that will strengthen one’s faith and help one attain Allah’s pleasure; and to persist in struggling for His pleasure.

Mindulness (taqwa) is to shield oneself from all that displeases Allah. The mindfulness of faith (iman) is to shield oneself from eternal punishment through faith. The mindfulness of submission (islam) is to shield oneself from sin through obedience. The mindfulness of spiritual excellence is to shield oneself from heedlessness and distraction through complete turning to Allah Most High.

Complete success (falah) is attaining unto the good of this life and the absolute good of the next life, in the ways most pleasing to Allah.

And Allah alone gives success.

Faraz Rabbani