Istiqama -keeping straight

A man named Sufyan bin Abdullah Athaqafi once asked the Prophet (PBUH) to tell him something so comprehensive about Islam that he would never have to ask anyone else for religious advice again. The Prophet replied 

قل آمنت بالله ثم استقم

"Say 'I believe in God', and then keep straight." 

When you think of the word استقامة (istiqama), you immediately think of مستقيم or straight. We ask God to keep us on the straight path everyday in the Opening Chapter of the Quran, (اهْدِنَا الصِّرَاطَ الْمُسْتَقِيمَ Guide us the straight way) and in this narration, we hear that same root-word uttered by the Prophet when asked advice on following Islam comprehensively.

Why is this word so important? What does keeping straight mean to our faith and our Islam? Think of a road taking you to a destination. Follow that road straight, all the way, completely, without veering off the road, and you WILL get there. The road doesn't have to be straight literally, but when you are straight with it, meaning you follow it to the dot, without veering off, then you're safe. 

Now think of your life as a Muslim. How can you stay straight? Surely things will come your way that you never expected, making your path crooked and full of obstacles, but once you remind yourself of your destination, something will tell you to استقم (istaqim), stay straight, meaning deal with what you have keeping in mind that you need to stand firm and not veer off. Your focus is on God. He will get you where you need to be as long as you're straight with Him. Pray, supplicate, beg, ask, remember and be God-conscious in all your surroundings. 

One thing that is very interesting is that the prophet's saying to be straight and steadfast goes hand in hand with a verse in Surah Fussilat. This verse says. إِنَّ الَّذِينَ قَالُوا رَبُّنَا اللَّهُ ثُمَّ اسْتَقَامُوا,

"Those who said our lord is God, and then stood firm/straight"

The beginning of this verse is almost identical to the Prophet's saying. But there is a continuation. What is the reward of those who believe in God and stay firm?

 

تَتَنَزَّلُ عَلَيْهِمُ الْمَلَائِكَةُ أَلَّا تَخَافُوا وَلَا تَحْزَنُوا وَأَبْشِرُوا بِالْجَنَّةِ الَّتِي كُنتُمْ تُوعَدُونَ

"Angels descend down to them reassuring them not to be scared". Don't be scared for your future and what lies ahead down the road. Live in the present and rest assured. 

"And don't be sad". Don't be sad for what has passed. Rather:

"Receive the gladtiding of the Paradise that you were once promised."

What a beautiful verse full of hope and reassurance. And the next verse leaves you speechless. God then says:

نَحْنُ أَوْلِيَاؤُكُمْ فِي الْحَيَاةِ الدُّنْيَا وَفِي الْآخِرَةِ وَلَكُمْ فِيهَا مَا تَشْتَهِي أَنفُسُكُمْ وَلَكُمْ فِيهَا مَا تَدَّعُونَ

"We are your protectors in this life and in the Hereafter. In it, you will have all what your souls desire and all that you ask for!"

It is then no wonder that the Prophet himself was ordered to استقم in such a direct way in the Quran by God Himself:

فَاسْتَقِمْ كَمَا أُمِرْتَ وَمَن تَابَ مَعَكَ

Allah commands him in Surah Hud, along with those with him, to stand firm. استقامة, or staying straight and steadfast isn't something you struggle with alone. We all need to work on it together, just as the Prophet and his companions were ordered to by God. 

This word (استقامة) and other forms of its root are not found in the Quran numerous times for no reason. It is for us to be constantly reminded of our obligation to stay straight and steadfast. So the next time you are faced with a trial, a hurtful word, an argument, an accusation, or the like, remember to stand your ground and keep straight to what He wants of you. Think of the road that will take you to your destination. Don't veer off, but simply استقم and remember Him and what He has promised once you do exactly that. 

Humans are never satisfied

As an aunt of 5 energetic nephews and a recent mother, I have come to a realization that kids cannot be 100% satisfied. Ever. You take them to an amusement park and let them ride tons of rides, but then when it's time to leave, they throw a fit and declare this was there worst day ever. You throw them a birthday party yet they still nag about not getting all the gifts they wanted. You give two brothers identical toys of different colors, but the younger one screams and throws himself on the floor because he wants the red one. Contentment is not something common in children these days. And not only is this a problem with children, but even with adults as well. 

Thinking about this reminded me of the Hadith (saying of the Prophet) about the last person to enter Heaven on the day of judgment. The story is a dialogue between this person and God. This person sees a nice tree with a shade and he's tempted to sit under it. He asks God for permission and God first tells him to promise not to ask for anything else. The man agrees and promises not to ask for anything more. Soon a bigger tree is seen from far away and again this man is tempted to go to it. He asks God for permission to go and when God reminds him of the promise, the man says this time I promise it will be the last thing I ask for. God agrees on condition that he doesn't ask for anything else. This same scenario keeps repeating itself as the man sees bigger and better trees. By the end of the story, this man is so close to Paradise that he can hear the people of Heaven speaking to each other. He is tempted to go in, so he asks God to take him into Paradise. What does God tell him? He says "what would you do if I told you to enter Paradise and on top of that I'll give you the world and more". The man then replies and asks if God, Master of the Worlds, was mocking him. God says "I am not mocking you, yet I can do as I please". And then the man enters Paradise. 

This story is filled with lessons for us to learn from. Here is this man who, like children and us adults at times, was not satisfied. He kept asking for more and more, and was not pleased until the very end. Yet the way God reacts to his wants is so clever and merciful. God deals with him in a way that no mother would be able to deal with her demanding child. He doesn't put him down for asking for more, although he kept promising and breaking his promises. God treated him with utmost kindness and openness, for He is The Kind and Generous One. 

Besides the way we deal with children, this story also serves as a reminder to us all that God did not put us on earth in order to be satisfied. Our goal in life is not to simply be content. That's why Heaven was made. THAT is where ultimate satisfaction takes place. One thing that we need to start practicing is to constantly remind ourself of this fact. Kids will not be satisfied fully. Not now and not when they are our age taking our place as parents. We need to start teaching our children that contentment is not our goal in life. Rather, it is to be content with what we have and please our Lord, so we can be given true eternal satisfaction in the afterlife, just like the last person to enter Paradise. He kept wanting more even minutes before entering Paradise. 

May we be content with what we have and may God give us the wisdom to deal with demanding children in a kind, clever way. 

Mind blowing facts

Surah al baqara (the Cow) - Verse 74

ثُمَّ قَسَتْ قُلُوبُكُم مِّن بَعْدِ ذَٰلِكَ فَهِيَ كَالْحِجَارَةِ أَوْ أَشَدُّ قَسْوَةً وَإِنَّ مِنَ الْحِجَارَةِ لَمَا يَتَفَجَّرُ مِنْهُ الْأَنْهَارُ وَإِنَّ مِنْهَا لَمَا يَشَّقَّقُ فَيَخْرُجُ مِنْهُ الْمَاءُ وَإِنَّ مِنْهَا لَمَا يَهْبِطُ مِنْ خَشْيَةِ اللَّهِ وَمَا اللَّهُ بِغَافِلٍ عَمَّا تَعْمَلُونَ

Then your hearts hardened like stone or even harder. Though indeed among stones are some from which rivers may flow, others which crack under pressure and let water flow, as well as others that fall down for fear of God, and God is not unaware of you're doing. 

Yahiya Emerick explains this verse beautifully when he says:

"The three types of stone mentioned here match perfectly with the three types of stones identified in geological terms, which are sedimentary, metamorphic, and igneous. Sedimentary rock, of which sandstone or limestone are prime examples, is the most efficient type of materiel for deposits of water to collect in and move through like rivers. Metamorphic rocks, such as slate, were formed under intense pressure from the weight of the earth and thus took on the characteristic of being easily cracked under pressure. Thus, they are the main type of rock from which springs emerge from underground pressures. Igneous rock, such as granite or marble, which makes up the largest part of the rocks beneath the surface of the earth, is heaviest in nature. It can form underground in cooking pockets of magma or it can erupt in a shower of lava  before it falls or cascades down back to earth, eventually sinking back under the lighter materials around it due to its weight (as if it was afraid of God and wanted to hide). "

What a truly mind blowing fact! The Quran is filled with evidence of earth and our very existence. Only if we could delve into its rich meaning more often. 

Another good point Yahiya Emerick makes is that at the very beginning of this verse, God compares hearts to stone. Then He explains how water may at times gush out through stone. Thus, this implies that no matter how hard a heart may be, there is still chance for faith to pour out of it! What a beautiful analogy. 

May we be of those who dive into the deep meaningful ocean of the Quran, and obtain from its enumerous treasures. Ameen. 

Verses 4-6 in al Qasas (The Stories)

إِنَّ فِرْعَوْنَ عَلَا فِي الْأَرْضِ وَجَعَلَ أَهْلَهَا شِيَعًا يَسْتَضْعِفُ طَائِفَةً مِّنْهُمْ يُذَبِّحُ أَبْنَاءَهُمْ وَيَسْتَحْيِي نِسَاءَهُمْ إِنَّهُ كَانَ مِنَ الْمُفْسِدِينَ

Pharaoh exalted himself in the earth and divided its people into sects. A tribe among them he oppressed, killing their sons and sparing their women. He was of those who work corruption.

وَنُرِيدُ أَن نَّمُنَّ عَلَى الَّذِينَ اسْتُضْعِفُوا فِي الْأَرْضِ وَنَجْعَلَهُمْ أَئِمَّةً وَنَجْعَلَهُمُ الْوَارِثِينَ

And We desired to show favor unto those who were oppressed in the earth, and to make them examples and to make them the inheritors,

وَنُمَكِّنَ لَهُمْ فِي الْأَرْضِ وَنُرِيَ فِرْعَوْنَ وَهَامَانَ وَجُنُودَهُمَا مِنْهُم مَّا كَانُوا يَحْذَرُونَ

And to establish them in the earth, and to show Pharaoh and Haman and their hosts that which they feared from them.

Wow. These verses are almost speaking of our situation today to the dot! God has promised a way out for the oppressed over the Pharoahs of today. Here we are in the 21st century with the very same problem Prophet Moses had with the tyrannic ruler thousands of years ago. Do not despair of God's promise. Read these verses and have hope. May we see these current tyrannic rulers become an example for mankind to learn from just as the drowning of the Pharoah became an example for the people around him. 

Free Syria. Free Egypt. And free every oppressed nation living in fear. 

Almighty and Merciful

إِنَّ فِي ذَٰلِكَ لَآيَةً وَمَا كَانَ أَكْثَرُهُم مُّؤْمِنِينَ

Verily, in this is an Ayah (proof or sign), yet most of them are not believers.

وَإِنَّ رَبَّكَ لَهُوَ الْعَزِيزُ الرَّحِيمُ

And verily, your Lord! He is truly the All-Mighty, the Most Merciful.

The above two verses are from Surah Al Shu'araa. They are mentioned 8 times in this chapter between different stories of prophets. They act as a transition between the stories. 

Interestingly, before telling us all these stories, God first addresses Prophet Muhammad, as this chapter came down in a time of hardship and persecution for him and the believers. God is telling him to pretty much take it easy and not to be so hard on himself for their ignorance. After comforting him, the stories of previous prophets begin, as if telling him "don't worry these prophets also went through tough times while delivering the message to their people". Thus, it was a form of empathy in a way. Between these stories you see the two repetitive verses above. 

In these two verses, God emphasizes His attributes of Aziz and Raheem (All Mighty and Merciful). After the 8th time that they're mentioned and after all the stories, God speaks directly to Prophet Muhammad again. He is comforting him and telling him to be humble. What he tells him next is interesting. He says

 وَتَوَكَّلْ عَلَى الْعَزِيزِ الرَّحِيمِ

And put your trust in the All-Mighty, the Most Merciful. 

See anything here? He uses the same two attributes that He had been using as transitions between other prophets' stories. So it's giving Prophet Muhammad a direct link to them so to say. But this time, He is commanding him to rely on the Aziz and Raheem. Just as the others relied on God and stood by their message, you oh Muhammad should do the same. This can be understood from reading the chapter although it doesn't literally say it. 

The very next 2 verses are interesting too. It gives God an additional attribute. 

الَّذِي يَرَاكَ حِينَ تَقُومُ

Who sees you (O Muhammad) when you stand up (alone at night for prayer)

وَتَقَلُّبَكَ فِي السَّاجِدِينَ

And your movements among those who fall prostrate. 

إِنَّهُ هُوَ السَّمِيعُ الْعَلِيمُ

Verily! He, only He, is the All-Hearer, the All-Knower.

The verses continue on to speak to the prophet and say that God who is almighty and merciful is the One who sees you when you get up at night, and sees you repeatedly prostrating. It didn't just say "the one who sees you praying". It's much more descriptive. It shows us that prophet Muhammad actually and physically rose up to the challenge. The fact that it says that he is literally getting up hints that. And finally God says He is the all hearer and all knower. Why? Because He hears the prophet as he prays to Him and knows of his constant prostrations. 

Subhanallah how just a few verses can tell us so much and in such a subtle way. 

Moses and the Pharaoh

Read this discussion between prophet Musa(Moses) and the Pharoah in Surah Al Shuaraa verses 23-38:

1. قَالَ فِرْعَوْنُ وَمَا رَبُّ الْعَالَمِينَ

2. قَالَ رَبُّ السَّمَاوَاتِ وَالأَرْضِ وَمَا بَيْنَهُمَا إِن كُنتُم مُّوقِنِينَ

3. قَالَ لِمَنْ حَوْلَهُ أَلا تَسْتَمِعُونَ

4. قَالَ رَبُّكُمْ وَرَبُّ آبَائِكُمُ الأَوَّلِينَ

5. قَالَ إِنَّ رَسُولَكُمُ الَّذِي أُرْسِلَ إِلَيْكُمْ لَمَجْنُونٌ

6. قَالَ رَبُّ الْمَشْرِقِ وَالْمَغْرِبِ وَمَا بَيْنَهُمَا إِن كُنتُمْ تَعْقِلُونَ

7. قَالَ لَئِنِ اتَّخَذْتَ إِلَهًا غَيْرِي لَأَجْعَلَنَّكَ مِنَ الْمَسْجُونِينَ

8. قَالَ أَوَلَوْ جِئْتُكَ بِشَيْءٍ مُّبِينٍ

9. قَالَ فَأْتِ بِهِ إِن كُنتَ مِنَ الصَّادِقِينَ

10. فَأَلْقَى عَصَاهُ فَإِذَا هِيَ ثُعْبَانٌ مُّبِينٌ

11. وَنَزَعَ يَدَهُ فَإِذَا هِيَ بَيْضَاء لِلنَّاظِرِينَ

12. قَالَ لِلْمَلَإِ حَوْلَهُ إِنَّ هَذَا لَسَاحِرٌ عَلِيمٌ

13. يُرِيدُ أَن يُخْرِجَكُم مِّنْ أَرْضِكُم بِسِحْرِهِ فَمَاذَا تَأْمُرُونَ

14. قَالُوا أَرْجِهِ وَأَخَاهُ وَابْعَثْ فِي الْمَدَائِنِ حَاشِرِينَ

15. يَأْتُوكَ بِكُلِّ سَحَّارٍ عَلِيمٍ

16. فَجُمِعَ السَّحَرَةُ لِمِيقَاتِ يَوْمٍ مَّعْلُومٍ

23. Fir'aun (Pharaoh) said: "And what is the Lord of the 'Alamin(mankind, jinns and all that exists)?"

24. Musa (Moses) said: "Lord of the heavens and the earth, and all that is between them, if you seek to be convinced with certainty."

25. Fir'aun (Pharaoh) said to those around: "Do you not hear (what he says)?"

26. Musa (Moses) said: "Your Lord and the Lord of your ancient fathers!"

27. Fir'aun (Pharaoh) said: "Verily, your Messenger who has been sent to you is a madman!"

28. Musa (Moses) said: "Lord of the east and the west, and all that is between them, if you did but understand!"

29. Fir'aun (Pharaoh) said: "If you choose an ilah (god) other than me, I will certainly put you among the prisoners."

30. Musa (Moses) said: "Even if I bring you something manifest (and convincing)?"

31. Fir'aun (Pharaoh) said: "Bring it forth then, if you are of the truthful!"

32. So [Musa (Moses)] threw his stick, and behold, it was a serpent, manifest.

33. And he drew out his hand, and behold, it was white to all beholders!

34. [Fir'aun (Pharaoh)] said to the chiefs around him: "Verily! This is indeed a well-versed sorcerer.

35. "He wants to drive you out of your land by his sorcery, then what is it your counsel, and what do you command?"

36. They said: "Put him off and his brother (for a while), and send callers to the cities;

37. "To bring up to you every well-versed sorcerer."

38. So the sorcerers were assembled at a fixed time on a day appointed.

Something hit me while reading their discussion. The entire discussion is between Pharoah and Musa. It's he said, he said, he said, etc. It's a dialogue. At the beginning of their dialogue when Musa brings up God, Pharoah immediately mocks him by addressing those around him. And the verse specifically says "those around him". He tells them as if mocking Musa, "don't you hear what he's saying?!" And then the next time pharaoh speaks he tells the people around him that their prophet is crazy. And then as Musa continues his determination to preach the oneness of God, Pharoah threatens him. So Musa asks "have I not shown you something that's clear"?  Pharoah then replies by asking for the proof of clarity. He says "bring it on" basically. Then Musa brings it. He gives him two miracles in a row. The stick turned into a snake and his hand became clear as white. 

What does Pharoah do after witnessing these miracles with his own two eyes? Immediately he turns to his people. And this time not to anybody. The verse specially says to the chiefs, the nobles. He does not even direct his attention to Musa anymore. This is where his kingdom, wealth and honor were threatened. He felt it. He saw the truth yet he ignored it. And not only that, he attacked Musa accusing him of sorcery. He couldn't handle the truth. It's simple as that. And these verses show it so clearly. It's an eye opener.

Sometimes we see something so clear yet our nafs, our ego, isn't ready for it. Just as Pharoah couldn't let go of his pride for the truth, and wasn't ready to forgo his kingdom. So much so that he couldn't even keep us his dialogue with Musa anymore. He couldn't address him after seeing his miracles. He turned his attention to the chiefs so they can take over the conversation. He had nothing to say. NOTHING. It was all clear now. 

May we see truth as clarity and not be blinded. 

Repentance in Surah AlFurqan

إِلَّا مَن تَابَ وَآمَنَ وَعَمِلَ عَمَلًا صَالِحًا فَأُولَٰئِكَ يُبَدِّلُ اللَّهُ سَيِّئَاتِهِمْ حَسَنَاتٍ وَكَانَ اللَّهُ غَفُورًا رَّحِيمًا

Unless he repents, believes, and works righteous deeds, for Allah will change the evil of such persons into good, and Allah is Oft-Forgiving, Most Merciful,

وَمَن تَابَ وَعَمِلَ صَالِحًا فَإِنَّهُ يَتُوبُ إِلَى اللَّهِ مَتَابًا

And whoever repents and does good has truly turned to Allah with an (acceptable) conversion;-

These two verses are interesting to me because of the repetition of the words تاب وعمل صالحا (Repent and does good). The previous verses were talking about someone who had associated a partner with God, killed a human life, or commited adultery. And one who does either of these will surely get what he deserves for doing so. EXCEPT. Except who? The one who repents, believes, and does good actions. This is the first verse above. He who repents, meaning he regrets his mistake, and who believes, meaning he realizes what he did was wrong and believes that he should obey his God, and does righteous actions, meaning he immediately replaces his mistake with something good. Once he takes these steps what will God do? God will then replace his sins with rewards. So just as the person replaces his bad with good, God will similarly replace his sin with reward. 

And there is more. The next verse reiterates that this person then repented and did good. Why the repetition and what's the difference? This brings up the meaning of true repentance. Now that the person already realized his mistake, regretted it, and did something good, now he has to CONTINUE his righteous path. How? He repents again, but this time meaning he does not go back to the mistake and avoids ever going back to it ever again. And what else does he do? He does good. But interestingly God does not specify what good this person does in this verse. He does not say "does good actions" , but rather He says "does good", so it is more vague than the first verse. This gives the implication that this person didn't just do a good action after his mistake, but now this person is living a righteous life, a good life. Everything he gets into is goodness. He does goodness, speaks goodness, befriends goodness, encourages goodness, etc. The second verse thus emphasizes the lifestyle this person had after his repentance. And what is his reward for this? God says "then he will have truly repented" meaning that God will surely forgive him completely. 

May we have the strength to not only repent after our mistakes, but to also continue living a righteous lifestyle after. Ameen.