ISTIQÂMAH – إستقامة
Literally: A being straight or upright. Straightness. Rectitude. Uprightness. Integrity.
As a Qur’anic term: Istiqâmah is being in the sphere of the commands of Allah (‘Azza wa jalla). That is, living inside the boundaries of the Sunnah as-Saniyyah and Sharî’ah. Being in the bounds of as-sirât al-mustaqîm.
There is an istiqâmah for everything which is sourced from Sunnah and the Sharî’ah. For example powers, belief, imagination, feelings like love, obstinacy, ambition and compassion etc… (Qur’an 11:112) (Qur’an 42:15) (Qur’an 6:151).
“Since Ar-Rasûl Al-Akram ‘Alayhissalâtu Wassalâm was created with a most moderate character and in the most perfect form, his actions and rest all proceeded on equanimity and istiqâmah. His biography (siyar) shows clearly that in all his actions he proceeded with equanimity and istiqâmah, avoiding ifrât and tafrît.
Yes, Ar-Rasûl Al-Akram ‘Alayhissalâtu Wassalâm conformed completely to the command: فَاسْتَقِمْ كَمَٓا اُمِرْتَ 1 and, therefore, istiqâmah is definitely apparent in all his acts, words, and conduct. For example, free of gabâwah and jarbaza, which are the ifrât and tafrît like the corruption and dhulm of al-quwwa al-aqliyyah, his quwwa al-aqliyyah always worked from the point of hikmah, which is the boundary of wasat and means of istiqâmah. So too, far from tahawwur and cowardice, which are the corruption of al-quwwa al-ghadhabiyyah and its ifrât and tafrît, his quwwa al-ghadhabiyyah always acted with sacred shajâ'ah, which are means of istiqâmah and boundary of wasat. And so too, purified of khumud and fujûr, which are the ifrât and tafrît of al-quwwa ash-shahawiyyah and its corruption, his quwwa ash-shahawiyyah always took ‘iffah, the means of istiqâmah of that power, as a guide, at the degree of maximum virtuousness. And so on... In all his Sunnah as-Saniyyah, his fıtrî conduct, and injunctions of his Sharî’ah, he chose the boundary of istiqâmah and avoided ifrât and tafrît, and wastefulness and prodigality, which are dhulm and darkness. He avoided wastefulness absolutely and took frugality as his guide in his speech even, and in eating and drinking. Thousands of books have been written describing the details of this haqiqah. In accordance with the mystery of اَلْعَارِفُ تَكْفِيهِ اْلاِشَارَةُ 2 we make do with this drop from the ocean and cut the story short here.” The 11th Flash-11th Subtle Point
“Question: Why is it that the people of hidâyah, who are Hizb Allah3 , are so often defeated by the people of dhalâlah, who are Hizb ash-shaytan4 , despite Fakhr al-‘Âlam5 ‘Alayhissalâtu Wassalâm being at their head and their receiving so much Ilahî ‘inâyah and rahmah and assistance of Subhân? What was the reason for the munâfiqs of Medina insisting on dhalâlah and their not embracing hidâyah, despite being close to the brilliant sun-like nubuwwah and messengerhood of the Khatam al-Anbiya6 , effective ma’nawî guidance by the mean of the miraculousness of Qur’an like a great elixir and with the contiguity of the Qur'anic haqiqahs, which are more captivating than the universal laws of attraction?
The Answer: It is necessary to explain a profound principle in order to solve the two parts of this awesome question. It is like this:
Al-Khâliq Zuljalâl of the universe has two sorts of Names, those pertaining to His Jalâl and those pertaining to His Jamâl. Since these Names require to demonstrate their decrees through different manifestations, Al-Khâliq Zuljalâl blended together opposites in the universe. Bringing them face to face, he gave them aggressive and defensive positions, in the form of a sort of beneficial contest with hikmah. Through making the opposites transgress one another's bound, He brought conflict and change into being, and made the universe subject to the law of change and transformation and the principles of progress and advancement. In humankind, the comprehensive fruit of the tree of creation, he made that law of contest in even stranger form, and opening the door to jihâd, which would be the means of all human progress, He gave Hizb ash-shaytan certain faculties with which to be able to challenge Hizb Allah.
It is because of this subtle mystery that the prophets were often defeated before the people of dhalâlah. And the people of dhalâlah, who are extremely weak and impotent, temporarily triumph over the people of haqq, who are extremely strong in a ma’nawî manner, and struggle against them. The hikmah in this strange opposition is as follows: In dhalâlah and kufr is both non-existence and omission, so that it is extremely easy and does not require action. There is also destruction, which is most easy, and for which little action is needed. There is also aggression, whereby much harm is caused to many with little action, and from the point of view of intimidating others and in respect of Pharaohism it gains rank and position for a person. And for the gratification of the vegetable and animal powers in man, which are blind to consequences and obsessed by present pleasure, there is freedom, which causes man's subtle faculties, like the heart and mind, to give up their humane and far-sighted duties.
However, the sacred way of foremost Ar-Rasûl Al-Akram ‘Alayhissalâtu Wassalâm, Habîbu Rabb Al-‘âlamîn7 , and of the people of nubuwwah and the people of hidâyah, both pertains to existence, and is certainly established, and is constructive, and is based on important principles like action and istiqâmah in boundaries and considering the consequences and ‘ubûdiyyah and smashing the Pharaohism and independence of the nafs al-ammarah. It is because of this that the munâfiqs of that time in Medina al-Munawwarah closed their eyes to that refulgent sun like bats, and surrendering themselves to a shaytanic force of repulsion in the face of that huge attraction, remained in dhalâlah.” The 13th Flash-9th Indication
“O wretched man afflicted by the wiles of shaytan! If you want the salâmat of the life of religion, the life of society and personal life, and if you want the health of thought, istiqâmah of view, and the salâmat of heart, weigh up your actions and thoughts on the scales of the muhkamât of the Qur'an and the balance of the Sunnah as-Saniyyah. Always take the Qur'an and the Sunnah as-Saniyyah as your guide. Say: اَعُوذُ بِاللّٰهِ مِنَ الشَّيْطَانِ الرَّجِيمِ 8 and seek refuge with Janâb-i Haqq! ” The 13th Flash/13th Indication/3th Point