Steadfastness

You know,

over the centuries. many muslims have spoken of

the meaning and importance of Steadfastness,

Istiqama,

Shibli said

'Steadfastness on the path is to see the day of judgment now',

which is brief and to the point, but doesn't give much detail.

Abu 'l-Qasim al-Qushayri was a little more expansive, however, when he described Steadfastness as

continuing straight ahead without deviation.

He says that it contains the perfection and completion of everything,

that by its existence the good things are attained

and their balance and harmony kept,

and that if someone lacks the quality of steadfastness,

their efforts are weak and their exertion fails.

Steadfastness in speech is to abandon backbiting,

and in actions it is to prohibit deviation from the path.

In spiritual works, Steadfastness is to avoid falling into apathy.

One of the marks of steadfastness in beginners on the path

is that their ordinary daily conduct is not adulterated by apathy.

One of its marks in those who have progressed further along the way

is that they don't indulge themselves in considering how far they have come,

only focusing on what is still to be achieved.

Others scholars have looked to explore its meaning

by examining the grammatical derivation of the word.

Abu Ali al-Daqqaq said that

Steadfastness on the path has three steps,

first preparation Taqwim

then performance Iqama

and then steadfastness Istiqama

and Abu Bakr Muhammad ibn al-Husayn ibn Furuk said that

the letter sin in istiqama is grammatically the sin of asking for something,

so people with istiqama request that

the Truth establish them first in unity Tawhid

then in constancy in fulfilling their promise to God.

But of course all the scholars and commentators

describe Steadfastness in the context of adhering to the guidelines of divine law,

as we are told in Surah Hud to "continue steadfast as you have been ordered".

Abu Ali al-Jusjani said

that we should be content with the state of steadfastness,

and not try to achieve miracles.

It is the ego that drags us in the direction of the extreme,

whereas our Liege Almighty and Glorious

calls for us through steadfastness.

Ibn Qayyim said that the believer is one who when blessed gives thanks,

when tried perseveres,

and when sinful seeks forgiveness.

When God sends down blessings, the servant shows gratitude, Hamd,

but when God sends down trials which test the servants

their duty is one of patience and forbearance,

to restrain themselves from anger with what is decreed,

to restrain their tongues from complaint,

and to restrain their limbs from offences such as

extravagant displays of grief, and similar acts.

Patience then rests on these three supports,

and if we maintain them as we should,

affliction will become benefaction,

trial will change to bounty

and what we dislike will become what we love.

For God does not try us in order to destroy us,

but to put our patience and devotion to the test.

For we owe devotion to God in affliction as in ease,

and while most people offer devotion in gratitude for what they love,

it is equally important for us to do so when facing the things we hate.

It is by this that servant's ranks are distinguished

and their stations determined.

It is said that only the great have the capacity

for steadfast and undeviating travel

because it means leaving familiar things,

and separation from outward forms and customs,

and standing before God Most High

in true candidness and integrity.

The Messenger said

"Even if you cannot do it perfectly,

be steadfast on the straight path".