Dua Request

In the name of Allah
Asalamu alaykum dear sisters

Praise be to Allah ,alhumdulillah ....

we are sorry to inform you , our teacher - sis Noha Gomaa's father passed away
  Please kindly make duaa for her father and her family , may Allah forgive his sins
may Allah give her and her family with better patience with good emaan
We all one day shall return to HIM (Allah ) , remind you and myself ..
about the death always ...for it could be at any time , with any one ,
so pls rush to do good deeds ,and refrain yourself from sins ...
love those for Allah sake , and rush to work for hereafter ...
there is no power or strength except with Allah ... alhumdulillah ... may Allah guide us to be the righteous one ,and keep us on right path till our last breathe... ameen

New Private Quran Memorization Class for Advanced Sisters

 In the name of Allah
Assalamu aleikum wa rahmatullahi wa barakatuhu
*** Note to all sisters ***

We are opening a private Quran memorization class for advanced sisters. Whomever had memorized 1/3 of Quran and can work with teacher to memorize 3-4 pages weekly and is able to join regularly on every Tuesday 4:30am Egypt time please kindly contact admin Eman at  to register for this private class. If you have just memorized a few surahs please only join recitation class or on Tuesday memorization class. This class is only for advanced sisters to complete Quran memorization.
Barak Allahu feekum

Saying “Sadaqa Allaah al-‘Azeem”

Question : I often hear that saying “Sadaqa Allaah al-‘Azeem (Allaah Almighty has spoken the truth)” after reading Qur’aan is bid’ah. Some people told me that it is permissible and they quoted as evidence the aayah (interpretation of the meaning):

“Say (O Muhammad): “Allaah has spoken the truth; follow the religion of Ibraaheem (Abraham) Haneefa (Islamic Monotheism, i.e. he used to worship Allaah Alone)” [Aal ‘Imraan 3:95]
Some educated people told me that when the Prophet (peace and blessings of Allaah be upon him) wanted to stop someone who was reading Qur’aan he said, “Enough” and he did not say “Sadaqa Allaahu al-‘Azeem.” My question is: is it permissible to say “Sadaqa Allaahu al-‘Azeem” when one stops reading Qur’aan? Could you please explain this to me?

Praise be to Allaah.

I do not know of any basis for the people’s habit of saying “Sadaqa Allaahu al-‘Azeem” when they finish reading Qur’aan, so it should not be taken as a habit. Indeed, according to the principles of sharee’ah it is more like bid’ah, if anyone believes that it is Sunnah. So this should not be done and should not be taken as a habit.

With regard to the aayah (interpretation of the meaning):

“Say (O Muhammad): ‘Allaah has spoken the truth…’”[Aal ‘Imraan 3:95] –

This is not speaking about this matter. Rather Allaah was commanding him to explain to the people that Allaah had spoken the truth in what He had said in His Books, the Tawraat, etc., and that He had spoken the Truth in all that He had said to His slaves in the Tawraat, the Injeel and all other revealed Books.

And He was speaking the truth in all that He said to His slaves in His Book the Qur’aan. But this is not evidence that it is mustahabb to say “Sadaqa Allaah al-‘Azeem” after reading the Qur’aan or after reading some aayahs or a soorah. This was not reported or known from the Prophet (peace and blessings of Allaah be upon him) or his companions (may Allaah be pleased with them). When Ibn Mas’ood recited to the Prophet (peace and blessings of Allaah be upon him) from the beginning of Soorat al-Nisaa’ until he reached the aayah (interpretation of the meaning):

“How (will it be) then, when We bring from each nation a witness and We bring you (O Muhammad) as a witness against these people?”[al-Nisaa’ 4:41] –

the Prophet (peace and blessings of Allaah be upon him) said to him, “Enough.” Ibn Mas’ood said: “I turned to him and saw that his eyes were filled with tears”, i.e., he was weeping because of the mention of this great status on the Day of Resurrection which is mentioned in this aayah, where Allaah says (interpretation of the meaning): “How (will it be) then, when We bring from each nation a witness and We bring you” – O Muhammad – “as a witness against these people?” – i.e., against his ummah.

The point is that there is no basis in sharee’ah for adding these words – “sadaqa Allaah al-‘Azeem” – when finishing reading Qur’aan. What is prescribed is not to do this, in accordance with the example of the Prophet(peace and blessings of Allaah be upon him) and his companions (may Allaah be pleased with them).

But if a person does that sometimes, without intending to, it doesn’t matter, for Allaah speaks the truth in all matters, may He be glorified and exalted.

But making that a habit every time one reads Qur’aan, as many people do nowadays, has no basis, as stated above.

Kitaab Majmoo’ Fataawa wa Maqaalaat Mutanawwi’ah li Samaahat al-Shaykh al-‘Allaamah ‘Abd al-‘Azeez ibn ‘Abd-Allaah ibn Baaz (may Allaah have mercy on him), vol. 9, p. 342 .

Hadeeth class file dated October 13 2013- teacher Reda


Abu 'Abdullah bin Jahir bin 'Abdullah Al-Ansary (may Allah be pleased with him) narrated that a man asked the Prophet (peace be upon him), ‘If I perform the

obligatory prayers, observe the fast during (the month of Ramadan, make lawful

what is made lawful (by Allah), (i.e. do it believing in it) make unlawful what is

made unlawful (by Allah) (i.e. avoid it), and do nothing more than that, will I enter

Paradise?" He (the Prophet) said, "Yes." (Recorded by Muslim)

Occasion of the Prophetic Saying

An-Nu'man bin Qawqal, who was the man who came to ask the Prophet (peace be

upon him), might have been confused by many supererogatory practices and

voluntary acts of worship, so he wanted to settle the matter and know the main

conditions that would enable him to enter Paradise, before learning about the

voluntary deeds that would raise his rank there.

An-Nu‘man participated in the great Battle of Badr and died as a martyr in the Banttle of Uhud. On that day, he said, "Iswear by Allah! (I wish) that before the sun of this day sets, I will walk on the green (grass) of Paradise with my lameness! The Prophet (peace be upon him) said, 'An-Nu'man trusted Allah and found what he was looking for, for I saw him walking on the green (grass) of Paradise without a limp.”

Imam Nawawi said that the meaning of “treat the forbidden as prohibited” is to avoid the forbidden, and the meaning of to “treat the lawful as permissible” is to perform them believing that they are permissible.

Ibn Rajab gave two other interpretations:

“To treat the lawful as permissible” – to believe that it is permissible; “To treat the forbidden as prohibited” – to believe that it is prohibited and to avoid it.

“To treat the lawful as permissible” – to perform it. “Lawful” here means what is not prohibited, which includes obligatory, preferable and allowed).

One thing that we notice about the Prophetic Saying is that Pilgrimage and Alms giving are not mentioned even though they make up the five Pillars of Islam. According to some scholars, the person who asked the question passed away (in the Battle of Uhud) before pilgrimage was made an obligation. As for alms giving, it is possible that it also was not yet made an obligation; alternatively, the person questioning was not a person of wealth and therefore was not required to pay alms giving. This Prophetic Saying indicates that the one who fulfils the obligations and avoids the prohibitions will enter Paradise. This meaning has been emphasized in a number of other Prophetic Sayings.

This Prophetic Saying emphasizes surrendering to the Will of Allah the Exalted– to accept as permissible what Allah has permitted and to accept as forbidden what Allah has prohibited. This also emphasizes Islam itself because Islam means to ‘fully surrender to the Will of Allah and to accept everything that has been commanded by Allah’.
In our contemporary times, there arise the issue of Muslims not fully adhering to the Islamic traditions, i.e. Allah’s commandments. If this is because they are new Muslims or that they live in areas where there is a lack of knowledge or poor dissemination of information (e.g. there are no scholars to advise them), then this lack of adherence is excusable. However, if a Muslim chooses to intentionally ignore or reject the obligations and prohibitions set by Allah without good reasons, then he may be in danger of losing his Islamic entity or identity.

These obligatory acts mentioned in the Prophetic Saying that will lead a person to Paradise require strong belief in Allah, commitment and continuous efforts. Only then will it be an easy task to achieve.

This Prophetic Saying implies that preferable deeds are not necessary for one to be able to enter Paradise. What counts or what matters is fulfilling the obligatory acts. However, we are encouraged to perform preferable deeds according to our capacity and whenever possible.

The significance of performing preferable acts is that it will lead us in getting closer to Allah the Exalted. In addition, preferable deeds compensate for our shortcomings in performing the obligatory acts.

Lessons Deduced

Juristic lessons:

1. Omitting the performance of the supererogatory acts of prayer and fasting is`

permissible and the one who does this will not be punished, as long as

they are not omitted out of disdain.

2. It is not permissible for someone who has not fulfilled the obligatory acts to

occupy himself with the performance of the supererogatory acts. He has to

begin with discharging his obligation for any missed prayers, apart from the

voluntary ones such as the Witr (the Odd Prayer), the two 'id Prayers, the

two Rak'ahs of greeting the Mosque, and the ones before the Dawn Prayer, and the other supererogatory acts with which one accustoms oneself to observe.

Creedal Lessons:

The knowledge of the unseen is among the qualities of Allah, the Exalted

and Ever-Majestic and no one knows about it, except Him. When the

Messenger of Allah (peace be upon him) answered the man’s question,

*Shall I enter Paradise!" and said, "Yes," he was just acting as messenger of

Allah when he answered him, Allah says, which means, '(He Alone) the All-Knower of the unseen, and He reveals His unseen to none Except to a Messenger (from mankind) whom He has chosen (He informs him of the unseen as much as He likes).' (Al-Jinn, 72: 26-27)

As Allah made Paradise unlawful to the disbelievers, He made it unlawful

for the believers to dwell in Hellfire forever. His justice assures that those

who obeyed Him and were faithful will enter Paradise with His Will.

Anyone who argued and was stubborn about the legality of something that

Allah made lawful or about the illegality of something made unlawful by

Allah in a verse from the Quran or in the Sunnah, he takes himself out of

the circle of faith, even if he makes lawful what is lawful and makes

unlawful what is unlawful by following his traditions and customs.

Behavioral Lessons:

Anyone who is busy observing the supererogatory acts instead of doing the

obligatory acts is one of the vain people and whoever is busy observing the

obligatory acts instead of doing the supererogatory ones is among the

equitable people. There are some people who worship Allah because they are afraid of His Punishment; some seek His Reward; and others worship Allah because they love Him, want to be near Him, and because all acts of worship and

submission are due to Him. The last is the highest rank and it cannot be

attained, except by the elite whose souls have been purified, whose morals

have been elevated, and whose manners have been reformed.

legal Lessons:

l- The statement 'make unlawful what is made unlawful by Allah' does not

mean that he made the lawful and unlawful according to his own opinions,

but he did so according to the Islamic law. Woe to anyone who

makes himself a legislator, not a bearer of information, and makes unlawful

what he sees or thinks to be so or makes lawful what he wishes.

By doing so, he is claiming to have a characteristic of divinity, even if he does not

declare it as Pharaoh did when he said to his nation, as Allah says, which means, 'Pharaoh said, 'I show you only that which I see (correct)."‘ (Ghfir, 40: 29)

And He says, which means, 'Pharaoh said, “You believed in him before I gave you leave." (Ash-Shu’ara', 26: 49) His people followed his orders blindly, were carried away behind him, and worshipped him even though they did not say it openly.

2. Although Pilgrimage and giving alms are two essential pillars among the live pillars of Islam, there is no mention of them in this Prophetic Saying. This is because they are not essential for entering Paradise for one who is not capable of performing them or who does not have the minimum requirement needed for them.

The wars against apostasy led by the first caliph Abu Bakr As-Siddiq were

proof of this. Islamic legislation is based upon the physical ability of the

individual, in a way that cares for his physical and psychological ability as

well as his financial capability; this applies only to the commandments.

Lessons for Da‘wah (the Call to Islam)

One of the best methods of Da`wah requires that a caller does not talk too much

about the supererogatory acts at the beginning of his Call, as some in his audience

may become busy with such acts and neglect the obligatory ones. Others may be

concerned about such deeds being a burden on them and may stop observing other

Islamic rulings. The Prophet (peace be upon him) gives us the best example in this

field. During his thirteen year stay in Mecca he did his best to destroy atheism and

establish monotheism, i.e. the belief that there is no god but Allah and Muhammad

is His Messenger. He did that before he enjoined the observation of the last or the

performance of pilgrimage on them, in spite of the nearness of the Ka‘bah to them.

Prophetic Saying in Practice

Despite the fact that most of the time, the callers to Islam want to guide this nation,

they instead do it harm by their methods. They live with the reality of the Muslim

nation today and witness all the hardships afflicting it; they see its enemies` swords

injuring it and causing it to bleed; and they witness the loss of its dignity and the

violation of its sanctities. Most of its lands are moaning for help against colonization and its food, clothes, and medicines are still under the control of its enemies who gives these things in return for the most precious things this nation owns. If one day it will pay all that it owes them, they will say triumphantly, "You lost it all by yourself." Witnessing all of these conditions, we find the callers arguing about issues like the raising hands with every Takbir (when saying, "Allahu`akbar (Allah is Great) during the prayer, pulling the hands on top of each another after missing from Ruku' (bowing in the prayer) or keeping them by one's sides, the thickness of beards, and the wearing of cologne! These callers wander distractedly in a valley, while the Islamic nation is in another valley.


This Prophetic Saying shows a significant characteristic of Islam that it is a religion based on ease. There is a minimum requirement to be fulfilled by everyone, which is practicing obligations and avoiding prohibitions. By fulfilling this minimum requirement a person deserves to enter Paradise. Preferable acts are encouraged, based on one’s capacity and ability.

Notes of 3rd Seera class taught by teacher Yumna

Dated: October 4, 2013
Sirrat of Prophet Muhammed (PBUH)

The Lesson's main points:
1- The circumstances of the prophet's (PBUH) birth.
(Pages 71-74)

2-The year of elephant.

In spite of his noble lineage,however,Muhammed(PBUH) did not have great wealth. It was this lack of wealth combined with his nobility which enabled him to acquire the best traits of all classes of people. The sons of noble families are led by their wealth to become haughty.

Abdul Muttalib was the chief of Mecca. However, this chiefdom which he inherited ended with him and wasn't passed on to his descendents.

There is a very important and beautiful meaning around that. Some scholars said as if there are some people in the prophet's life who have roles to be done and they are here in our world just to carry on this role. For example, his family was very known and had the control of Mecca till his uncle Abou Tallib the one who raised him after the death of his grand father, Abdul Muttalib. As if the honor of the family is only given to this family from its beginning to let Abou Tallib help his nephew in the beginning of Islam. Abdullah and Aminah, the prophet's parents their lives ended just after being born and his mother died while he (PBUH) was a child, as if they were in life to be the reason of the prophet's birth and to left for him an honorable memory of their kindness and honor. While the example of the one we will meet after that who is Waraqa Ibn Nawfal, the one who told the prophet that the angel he saw in cave of Hirra in Ramadan is Jibril, and he comes from Allah to tell him that he is a prophet. This man's story is very strange. He pursued every detail in his life to reach the true religion and he was Christian. He tried to know who is the last prophet that Jesus the Christ (PBUH) told about? , and while his searching, he found the prophet (PBUH) and after three days of his explanation of what happened with him, Waraqa died. As if his role is only to know the prophet and told him about Jibril.

Abdul Muttalib received the news of his grandson's birth with joy. May be it compensated him for his son who had died in the prime of his life and so he turned his affection from the past to the newcomer and showed pride and concern in him. It was amazing that he should inspire to name his grandson Muhammad (PBUH), a name probably inspired by a noble angel! The Arabs heard this name for the first time and they asked the grandfather why he did not choose the name of one of his ancestors.

He replied "I wanted Allah to praise him in the heavens and mankind to praise him on earth". This wish was a perception of the future , for no one of Allah's creation is so deserving of the sentiments of thanks and praise for what he accomplished as much as the Arab Prophet, Muhammad (PBUH)

Abu Hurariah narrated that the prophet (PBUH) said:
"Do you not wonder at how Allah diverts from me the curses and the abuses of Quriash? They abuse Mudhammam and I am Muhammad "(PBUH)

However, the harsh reality still remained in spite of the loving grandfather's attention.Muhammed (PBUH) was an orphan, born after his father had left this world. If we supposed that for his son? Could he have trained him to become a Prophet? Of course not: the father is only one of a number of factors which determine the future of a child. Even if prophethood could be acquired through effort, his father's being alive would not make it more achievable so what about when it is in fact a selection   [made by Allah (PBUH)]?

Abdullah passed away, leaving his son an orphan. Neverthless, this orphan was being prepared from the first moment for a noble task. Father and grandfather, relatives and friends, heavens and earth were nothing but means which Allah utilized to accomplish His decree and to shower His bounty on the one whom He himself fashioned.

But there is a very important event that happened in the year of the prophet's birth but before it. That's the event of the elephant.

  Abrahah, who came from Abyssinia-a country in Africa-conquered Yemen and was made vice-regent there. Later, he noticed that at certain time of the year large numbers of people would travel from all over Yemen and the rest of Arabia to Mecca. He asked the reason for this and was told that they were going on pilgrimage to the Kabbah. Abrahah hated the idea of Mecca being more important than his own country, so he decided to build a church of colored marble, with doors of gold and Ornaments of silver, and ordered the people to visit it instead of the Kabbah. But no one obeyed him.

Abrahah became angry and decided to destroy the Kabbah. He
prepared a large army led by an elephant and set off towards Mecca. When the Meccans heard that he was coming they became very frightened. Abrahah’s army was huge and they could not fight it. But how could they let him destroy the Holy Kabbah? They went to ask the advice of their leader, ’Abd al-Muttalib. When Abrahah arrived outside Mecca, ’Abd al-Muttalib went to meet him. Abrahah said, ’What do you want?’
Abrahah had taken Abd al-Muttalib’s camels, which he had found grazing as he entered Mecca, so .Abd al-Muttalib replied, ’I want my camels back.’ Abrahah was very surprised and said,

’I have come to destroy your Holy Kabbah, the holy place of your fathers, and you ask me about some camels?’ ’Abd al-Muttalib replied calmly, .The camels belong to me; the
Kabbah belongs to Allah and He will protect it.’ Then he left Abrahah and went back to Quraysh and ordered them to leave Mecca and wait for their enemies in the mountains.

In the morning Abrahah prepared to enter the town. He put armor on his elephant and drew up his troops for battle. He intended to destroy the Kabbah and then return to Yemen. At that moment, however, the elephant knelt down and refused to get up, no matter how much the soldiers tried to get it to move by beating it. But when they turned its face in the direction of Yemen it immediately got up and started off. In fact, it did the same in any other direction, but as soon as they pointed it towards Mecca it knelt down again. Suddenly, flocks of birds appeared from over the sea. Each bird carried three stones as small as peas and they dropped them on Abrahah and his
army. The soldiers suddenly fell ill. Even Abrahah was hit by the by the stones and fled in fear with the rest of his army back to Yemen, where he later died. On seeing their enemy flee the Arabs came down from the mountains to the Kabbah and gave thanks to Allah.

Registration for the new class of Madinah book 1

In the name of Allah 

Assalamu alaykum dear sisters

As we noticed many sisters are interested in starting to take Madina book 1 class  but there are more sisters in Haneen's class than a Skype call is able to hold. Therefore, we are starting a new class with teacher Sarah.

Those sisters who had been following sister Haneen regularly please continue to follow her.
Those sisters had been missing lessons please start taking classes with teacher Sarah instead.
  Please send email to register 

Note : once you register for this class 
you have to be regular as there will be homework each time and exam at end of finishing this book. You will not be allowed to join madina book 2 unless you pass the exam .

New madina book 1 class -with sister Sarah 

will start first lesson on Oct 7,2013 

class time : every Monday at 7:30pm Egypt time 

( Note : sis Haneen and sis sarah class will start same time ,so you are allowed only to register to attend just one class ) 

barak Allahu feekum

Can she observe a voluntary fast when she still owes days from Ramadaan?

I did not fast some days in Ramadaan because of my period, and I have not made up the days I owe yet. Can I fast the first ten days of Dhu’l-Hijjah?.

Praise be to Allaah.

This issue is known to the scholars as observing naafil fasts before making up missed Ramadaan fasts. There is a difference of scholarly opinion concerning this matter. Some scholars say that it is haraam to observe naafil fasts before making up days that one owes, because it is more important to start with an obligatory action than a naafil one. Some of the scholars say that it is permissible.

Shaykh Muhammad ibn Saalih al-‘Uthaymeen (may Allaah have mercy on him0 was asked about combining making up a missed obligation and doing something that is mustahabb: is it permissible for a person to do the mustahabb action and make up the obligatory action later on, or should he do the obligatory action first, such as fasting the day ‘Ashoora’ which coincides with making up a missed Ramadaan fast?

With regard to obligatory and voluntary fasts, what is prescribed in sharee’ah and what makes sense is to start with the obligatory fasts and then do the naafil ones, because the obligatory fast is a debt which must be paid, whereas the naafil fast is voluntary and is to be done if one can manage it, otherwise there is no sin on one. Based on this, we say to the one who owes a missed Ramadaan fast: make up what you owe before you observe a voluntary fast. If he observes a voluntary fast before making up what he owes then the correct view is that his voluntary fast is valid so long as there is still enough time to make up the missed fasts, because a person may make up missed Ramadaan fasts so long as there is still enough time for him to do so before the next Ramadaan comes. So long as there is still plenty of time, it is permissible for him to observe voluntary fasts. This is similar to the case of obligatory prayers, such as if a person offers a naafil prayer before an obligatory prayer when there is still plenty of time, this is permissible. Whoever fasts on the day of ‘Arafah or ‘Ashoora’, and still owes some days from Ramadaan, his fast is valid. But if he has the intention of fasting this day to make up for a missed Ramadaan fast, he will have two rewards – one for the day of ‘Arafah or ‘Ashoora’ and another for making up the missed fast. This applies to all voluntary fasts that are not connected to Ramadaan. With regard to fasting the six days of Shawwaal, these are connected to Ramadaan and can only be done after making up missed Ramadaan fasts. If a person fasts these days before making up his missed Ramadaan fasts, he will not get the reward for them, because the Prophet (peace and blessings of Allaah be upon him) said: “Whoever fasts Ramadaan then follows it with six days of Shawwaal, it will be as if he fasted for a lifetime.” It is known that the one who still has some days to make up is not regarded as having fasted Ramadaan until he makes up those days. Some people think that if they fear Shawwaal is going to end soon and they fast the six days even though they still owe some days from Ramadaan, that this is acceptable. This is a mistake, because these six days cannot be fasted until a person has made up the days that he owes from Ramadaan.

Majmoo’ Fataawa Ibn ‘Uthaymeen, 20/438.

Based on this, it is permissible for you to fast the first ten days of Dhu’l-Hijjah as a naafil fast, but it is better for you to fast them with the intention of making up what you owe of Ramadaan, and you will have two rewards in sha Allaah.

See also question no. 23429.

And Allaah knows best.

Hadith Leesson: 21st hadith of Nawawi taught by teacher Reda (3rd October)

In the name of Allah

Assalamu aleikum wa rahmatullahi wa barakatuhu


On the authority of Abu 'Amr, who is also known as Abu 'Amrah, Sufyan bin 'Abdullah Ath-Thaqaly (may Allah be pleased with him) said, 'I said 'O Messenger of Allah! Tell me something about Islam that might dispense with the necessity of my asking anyone other than you.' He said, 'Say, 'I affirm my faith in Allah,' and then remain steadfast to it." (Recorded by Muslim)

Occasion of the Hadith:

There is no specific incident related to this hadith, but the way it is narrated, in the form of a direct question and answer, reveals to us the Companions' keen interest to know more about their religion from their Prophet (peace be upon him).

The Companions hated to annoy the Prophet (peace be upon him) with their

numerous questions (out of politeness), and they did not like to bother him. So many times, they used to wait until a Bedouin came, as the Bedouins were affected by the coarse nature of the desert and were not refined by the proprieties of Islam.

They used to ask many questions, and the Prophet (peace be upon him) would answer all of their questions. Here, Abu 'Amr asks the Messenger of Allah (peace be upon him) his question and the answer is given conclusively.

The literal meaning of “Istiqamah”: 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’an in many verses. Allah 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 (Allah) sees well all that you do.”( Hud,11:112)

Ibnu Abbas said that this verse was the hardest and most difficult verse of the Qur’an on the Prophet, (peace be upon him).

Indeed it is a difficult task to achieve Istiqamah, hence, the Prophet, (peace be upon him), said; “Be straight on the path or be close to it.”

In another verse, Allah the Almighty says:

“So unto this (religion) invite (the people). Stand steadfast as you are commanded and do not follow their desires…..”(Al-Shura' 42: 15)

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

According to Ibn al-Qayyim, there are five conditions to achieve Istiqamah in performing required deeds:

The act should be done for the sake of Allah alone.

It should be done on the basis of knowledge. Performing worship should be in the same manner that they have been commanded. To do it in the best way possible.

Restricting oneself to what is lawful while performing those deeds.

According to other scholars of behavior, there are certain steps to be followed in order to achieve Istiqamah :

Always being aware of the final destination, i.e. the Day of Judgment. 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 the hereafter starts the minute he/ she passes away and leaves this world. As it’s said that: “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.”

Commitment. One has to make a commitment that he/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. To make continuous efforts 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.

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

Self accountability. This should be done twice:

Firstly, before we start doing something, ensuring that it pleases Allah, 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.

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.

Striving for improvement. We have to make improvements in all that we do (daily activities, work, actions, good deeds, worship, etc.) as one of our objectives. To be humble towards Allah, realizing that no one is perfect except Him, seeking His forgiveness, guidance and support.
It should be emphasized that these steps/conditions apply to worldly matters as well as worship and good religious deeds.

Factors that lead to the weakening of Istiqamah include:

Committing sins, insisting on repeating them again and again, without seeking Allah’s forgiveness and without practicing repentance.

Shirk (associating anything with Allah) 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 Allah. This part of shirk is also called (riyya’) or showing off. All these lead to deviation in Istiqamah, and when these stimulus are not there, the person’s work is not perfect anymore and it is not done in the best way possible.

Nifaq (hypocrisy). There are two forms of nifaq: in belief and in action. The Muslim who surrenders totally to the will of Allah and accepts Islam based on his/her choice is free from the first form of hypocrisy. However any Muslim is subject to and should avoid the second form of hypocrisy which the Prophet, (peace be upon him), 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/burdens we are entrusted with, etc. All these bad qualities should be avoided since they lead to the weakening of our Istiqamah.

Bida’ah (innovations in ibadah), whether genuine bida’ah (performing worship which has not been ascribed by Shariah, i.e. revelation), or relative bida’ah (failing to observe the requirements of doing worship.

There are other factors that also contribute to the weakening of Istiqamah, 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.

Lessons Deduced

Creedal Lessons:

1. We notice that Abu 'Amr Sufyan bin 'Abdullah said, 'Tell me something about Islam...' But the Prophet (peace be upon him) answered, "Say: ‘I affirm my faith in Allah." From this it may be thought that Islam and Faith are two meanings for the same word. So, we have to look at the scholar's definitions of both terms to fully gasp their meanings.

The lexical meaning of the word Faith is: absolute belief, and it is

mentioned in the statement of Allah, which means, 'But you will never believe us even when we speak the truth’ Yusuf, 12: 17).

Technically (according to Islamic law)

Faith means: the necessity of believing wholeheartedly in all matters related to the religion that our Prophet (peace be upon him) came with.

The lexical meaning of the word Islam is: submission and compliance.

Technically, it has two meanings;

- The first means submission to orders and prohibitions and in this way it is exactly the same as Faith.

- The second Islam means complying with orders and prohibitions.

The word 'Islam' appears many times in the Quran with different

meanings, but in most of them it means the religion as a whole. Allah says, which means, "Truly, the religion with Allah is Islam,' (Al-Imran, 3: 19)

True faith means believing in the Oneness of Allah and remaining steadfast to that. It also means seeking only His Help; knowing that goodness and harm come from Him alone; and it means associating nothing else with Him in His Divine Self, His Attributes, or His Deeds. The one who runs to seek the help of a dead person or from a grave will never be answered. He hopes to find help from others while he invokes Allah in each Rak'ah (unit of prayer) saying, which means, "Guide us to the Straight Way," (Al-Fatihah, 1: 6)

Moral Lessons:

Among the ways of showing respect and reverence to honorable people is calling them with their titles and not by their proper names. No one deserves to be revered more than the Prophet (peace be upon him) as Allah tells us, which means, 'Make not the calling of the Messenger (Muhammad) among you as your calling of one another.' (An-Nor, Z4: 63)

The Companions followed the Orders of their Lord and here we see Sufyan (the narrator) addressing the Prophet (peace he upon him) saying, “O Messenger of Allah!’ All of the Companions (may Allah be pleased with them!) used to compete even to take the water left after his ablution or his spit to rub it against their faces, for they were regarded as a blessing, but some Bedouins who came from the desert found nothing wrong in raising their voices and calling the Prophet (peace be upon him) by his name, 'Oh Mohammed!’ This was not acceptable of course to anyone, especially not to a wise jurist.

Intellectual Lessons:

Deviating from Islamic laws and following man-made laws is considered to be deviation from the natural course of things. It is a deviation from the natural disposition that Allah created people with. Modesty, gratitude, and Monotheism are among the natural dispositions, and deviating from them only leads to a corruption and distortion in one's morals and dealings with others. Holding fast to the Right Path does not generate deviation, as everything devolves from its own kind.

This means that deviations come from distorted ways of thinking. In my opinion, there is no comprehensive system except the Qur'an, which covers all aspects of life, Allah says which means, 'So stand (ask Allah to make) you (Muhammad) firm and straight (on the religion of Islamic Monotheism as you are commanded and those (of your Companions) who turn in repentance (to Allah) with you, and transgress not (Allah's legal limits). Verily, He is the All-Seer of what you do." (Hud, I1: 112)

All the killings, injustices, and terror that we witness today are the result of following distorted man-made systems, whether they are philosophical, existentialistic, capitalistic, or communistic systems.

Allah, the Exalted, says, which means, 'so unto this (religion of Islam, alone and this Qur'an) then invite (people) (O Muhammad), and stand firm and straight on Islamic Monotheism by performing all that is ordained by Allah (good deeds, etc.))" (Ash-Shura, 42: 15)

He also says, which means, ‘An Arabic Qur’an, without any crookedness (therein).' (Az-Zumar, 39: 25) The best solution then is to follow the laws of Allah which are above error.

Political Lessons:

Not only did the Companion ask the Prophet (peace be upon him) a question, for which he received a comprehensive answer that covered more than that he asked for, but he also included his desire of not wanting to have to seek anyone else's help concerning matters of this world or of the Hereafter.

Allah swore by Himself that no one attains true faith until he resorts in all his troubles and matters to the Sunnah (the tradition of the Prophet (peace he upon him) and accepts its judgment. He says, which means, 'But no, by your Lord, they Can have no Faith, until they make you
(O Muhammad) judge in all disputes between them, and find in themselves no resistance against your decisions, and accept (them) with full submission' (An-Nissa', 4: 55)

Lessons for Da'wah (the Call to Islam)

One of the most important pieces of advice for callers to Islam is to avoid boring wordiness in their speeches and sermons. Giving only two sermons before Friday Prayer, guides the caller to an important psychological factor that will attract and keep people's attention.

Lengthy talk and arguing too much makes discussions futile, and impossible to be grasped, and people start to feel bored by too many words. Imam 'Abdullah bin Mas’ud (may Allah be pleased with him) used to take advantage of Thursdays to sit with people and give them talks, but he did not do it on any other day. The Prophet (peace be upon him) did not prolong prayers when he heard little children crying, because he knew that their mothers would be distracted.

He also admonished (Mu'ath Bin Jabal) when the people complained that he had led them in a prolonged prayer, he reprimanded him disapprovingly saying, 'O Mu'ath!, Are you putting the people to trial?‘

But, nowadays there are some callers to Islam who know nothing of this teaching. They do not know the meanings of the Qur‘an, and they participate in immoral gatherings, and one finds them also using lengthy repulsive sentences, The Prophet (peace be upon him) called such people 'the conceited ones, When they are gone, they are forgotten.

Hadith in Practice

Remaining steadfast in matters of belief, transactions, and acts of worship do not rely upon personal opinions and situations. It is not left for speculation but rather it is clearly stated in the Qur'an, that, which means, "so stand (ask Allah to make) you (Muhammad) firm and straight (on the religion of Islamic Monotheism) as you are commanded and those (your Companions) who turn in repentance (unto Allah) with you, and transgress not (Allah's legal limits).

Verily, He is All-Seer of what you do." (Hud, 11: 12) The statement ‘as you are commanded' means commanded by Allah, and not acting according to our own desires and wishes. If it were not so, the atheist would claim to be virtuous according to general rules, and the pagan would relate virtuousness to himself according to the customs and traditions of his people.

The sorcerer would relate virtuousness to himself according to his forefathers' traditions, and he would even go further by claiming that these verses have a different meaning,

Allah answers them saying, which means, ‘And verily, this (i.e. Allah’s Commandments mentioned in the above two Verses (151 and 152) is my Straight Path, so follow it, and follow not (other) paths, for they will separate you away from His Path.” (Al-An'am, 6: 153)

The question of the Companion here leads some people to say that Islamic law is to be taken only from the Qur'an and Sunnah. This is true in some respects, but some may regard it as an accusation of Islam. The Companion did not say, "I will not ask anyone but you to explain what you said to me," as this Companion was capable of taking knowledge from its source. Asking men of understanding about Islamic matters is not degrading, because we can never understand them fully without their help. They are more knowledgeable in the Arabic language and are more capable of understanding the juristic rulings. Asking them does not decrease one's Faith, on the contrary, there is no Sunnah without the law. Some Muslims nowadays claim that we are not in need of compilations like that of (AL-Bukhllry, Muslim, and others. They claim that we do not need the works of Anas bin Malik, Imam Shafi‘y, Ahmed bin Hnbal, and Abu Hanifah), and the many others who have enriched our Islamic history. I say to them all that this claim has made our enemies happy. It made our children and scholars renounce the works of their forefathers and teachers, and they took the false opinions against those of their own people. Now they form a sect with their followers and supporters, aiming for dissension to occur between the Muslims. May Allah save us from their evils.
Istiqamah is an important Islamic concept. Its significance can be seen where every Muslim is required to recite Surah al-Fatihah at least seventeen times each day seeking continual guidance to the straight path from Allah.