Author: Malik Sherjeel Awan

  • Luqman’s Advice to His Son: Seven Lessons From the Qur’an

    Luqman’s Advice to His Son: Seven Lessons From the Qur’an

    Many families have a favourite piece of advice passed from parent to child. In the Qur’an there is a whole passage of it. Luqman’s advice to his son fills a handful of verses in Surat Luqman, and it covers gratitude, humility, patience and even how to walk and speak.

    We know very little about Luqman himself, and this post makes no claims beyond the Qur’an’s own words: that Allah gave him wisdom. What the passage gives us is a model of how to teach, and seven lessons we can apply today.

    Quick answer

    Short answer: In Qur’an 31:12-19, Luqman gives his son a series of short, warm instructions: be grateful, do not associate anything with Allah, remember that nothing is hidden from Him, pray and be patient, treat people with humility, walk moderately and keep your voice low. Three pieces of the advice begin with “O my son”, which makes the passage a lasting picture of loving instruction within a family.

    The passage at a glance

    About these verses

    • Where: Surat Luqman, Qur’an 31:12-19, read here in the Sahih International translation.
    • Opening: Allah says He gave Luqman wisdom and told him to be grateful (31:12).
    • Tone: three pieces of advice open with “O my son” (31:13, 31:16, 31:17).
    • A hadith link: Sahih al-Bukhari 32 connects 31:13 to a question the Companions asked; the collection is regarded as sahih.

    Every quotation below is from the Sahih International translation, with a link to the verse, and the rest is retold in our own words. It is a reflection on the text, not a ruling or a commentary on questions of law.

    1. Begin with gratitude

    The passage opens by saying that Allah gave Luqman wisdom and told him to be grateful. It adds that gratitude benefits the one who shows it. Before any rules, the first note is thankfulness.

    If you read this alongside our post on shukr (gratitude) in classical Sufi teaching, you will see how closely the two fit.

    2. Speak to your child first about what matters most

    Luqman’s first words to his son are a warning against associating anything with Allah. The Qur’an gives them as: “do not associate [anything] with Allāh” (Qur’an 31:13, Sahih International), and describes such association as a great injustice.

    A related hadith in Sahih al-Bukhari says that when a verse about those who “do not mix their belief with injustice” (Qur’an 6:82, Sahih International) was revealed, the Companions asked: “Who is amongst us who had not done injustice (wrong)?” The narration says Allah then revealed 31:13 (Sahih al-Bukhari 32, sunnah.com translation). We simply note the link here; for its explanation, please study with a teacher.

    3. Nothing is lost

    Next, Luqman tells his son that even a wrong the size of “the weight of a mustard seed” (Qur’an 31:16, Sahih International), hidden inside a rock or anywhere in the heavens or earth, is known to Allah, Who is Subtle and Aware.

    For a young person, this is a gentle reminder that private choices matter, and that small things are not too small to notice. It is a call to honesty with ourselves, not to fear.

    4. Stay steady in prayer and patience

    Luqman then tells his son to establish prayer and to be patient over what befalls him (31:17). The verse also mentions enjoining what is right and forbidding what is wrong; for how that applies in practice, ask a qualified teacher. It describes all of this as among the matters requiring resolve.

    Patience here is not passive. It is steadiness through change, which is why our guide to sabr in the Sufi tradition is a good companion read.

    5. Face people with humility

    The passage next turns from worship to manners. In the Qur’an’s words, “do not turn your cheek [in contempt] toward people” (Qur’an 31:18, Sahih International). How we treat others is part of wisdom, and contempt, however small, closes hearts.

    6. Walk without arrogance, and 7. lower your voice

    The last two lessons are the most practical. The same verse tells him not to “walk through the earth exultantly” (31:18), and to “be moderate in your pace and lower your voice” (Qur’an 31:19, Sahih International).

    These lines describe everyday habits of calm and self-restraint. Raised voices and swagger rarely help a household, a workplace or a mosque.

    Common habitThe pattern in the passage
    Ordering without explanationShort advice, often with its reason attached
    HarshnessGentle address: “O my son”
    Rules onlyGratitude, belief, manners and patience together
    Heavy-handed teaching vs Luqman’s way

    Putting it into practice

    A simple family practice

    1

    Choose one lesson from the seven for the week.

    2

    Say it warmly, in your own words, at a calm moment rather than in the middle of a quarrel.

    3

    Model it first. Children notice a lowered voice more than a lecture.

    4

    Invite a question and listen before you answer.

    5

    Revisit it at the end of the week with a short, kind check-in.

    Tip

    If you are a young adult reading this, try the passage as advice to yourself: which of the seven do you find hardest, and what is one small step you could take today?

    Study with a teacher

    This post reflects on verses and one hadith reference; it is not a commentary or a ruling. For the meaning of the verses in detail, including those about parents (31:14-15), study with a qualified teacher.

    FAQ

    Who was Luqman?

    The Qur’an names Luqman and says Allah gave him wisdom (31:12). It gives no further biography, so this post does not add details.

    Where is Luqman’s advice in the Qur’an?

    In Surat Luqman, verses 12 to 19, which you can read on Quran.com.

    What does “O my son” show us?

    Three pieces of advice are introduced with it. It reflects a warm, personal style of teaching within the family.

    Is this post a ruling or tafsir?

    No. It is a short reflection on the text. For rulings or detailed interpretation, ask a qualified scholar.

    Last checked: 15 October 2026 against Qur’an 31:12-19 and 6:82 (Sahih International translation) (linked above) and Sahih al-Bukhari 32 (linked above). Educational reflection only, not a religious ruling.

  • The Story of Ka’b ibn Malik: How Telling the Truth Saved Him

    The Story of Ka’b ibn Malik: How Telling the Truth Saved Him

    Some of the strongest teachings on truthfulness are told as stories. The story of Ka’b ibn Malik, a Companion of the Prophet (peace be upon him) from Madinah, is one of the longest first-person narrations in the hadith collections. He tells it himself: the worst failure of his life, and how one truthful answer turned it into his greatest blessing.

    It complements our introduction to sidq (truthfulness) in classical Sufi teaching, which explains the principle; here we see it lived.

    Quick answer

    Short answer: Ka’b ibn Malik stayed behind from the expedition of Tabuk without any excuse. When the Prophet (peace be upon him) returned, more than eighty men offered false excuses, but Ka’b told the plain truth. He and two others were left waiting for fifty nights, shunned by the community, until Allah revealed that their repentance was accepted (Qur’an 9:117-119). The narration is in Sahih al-Bukhari 4418 and Sahih Muslim 2769.

    The sources

    About this narration

    • Narrator: Ka’b ibn Malik, through his son ‘Abdullah.
    • Collections: Sahih al-Bukhari 4418 and Sahih Muslim 2769, both from the two most authoritative hadith collections.
    • Qur’an: the verses about the three who were left behind are in Surat al-Tawbah, 9:117-119.
    • Grading: sahih; both collections are accepted as authentic by Sunni scholars.

    The retelling below is in our own words; the few direct quotes are marked and attributed.

    Putting it off

    Ka’b opens by admitting that he had no excuse. At the time of Tabuk he was better off than ever, owning two riding camels. The journey ahead was long and the heat was fierce, so the Prophet (peace be upon him) told everyone plainly where they were going, so that they could get ready.

    Ka’b fully intended to go. Day after day he set out to prepare and came home with nothing done, reassuring himself: “I can do that” (Sahih al-Bukhari 4418, sunnah.com translation). The army marched out, he kept putting it off, and in the end the chance was gone.

    The moment of choice

    When he heard the Prophet (peace be upon him) was on his way back, Ka’b started rehearsing excuses. But as the Prophet came closer, the excuses fell away. He realised a lie would never get him out of this, and he made up his mind to tell the truth.

    Over eighty men came with excuses and oaths, which were accepted at face value.

    Then it was Ka’b’s turn. Asked why he had stayed behind, he admitted that he was skilled with words and could have talked his way out of trouble with anyone else. But a lie told now, he said, would be exposed by Allah before long, while the truth, however unwelcome today, left room to hope for forgiveness. Then he said simply: “Really, by Allah, there was no excuse for me” (Sahih al-Bukhari 4418, sunnah.com translation).

    The Prophet (peace be upon him) replied: “As regards this man, he has surely told the truth. So get up till Allah decides your case” (Sahih al-Bukhari 4418, sunnah.com translation).

    Pressure to take the easy way

    That was not the end of the test. Men from his own clan went after him and scolded him: why hadn’t he offered an excuse like everyone else and let the Prophet’s prayer for forgiveness cover him?

    What kept him firm was hearing that two others had answered the same way: Murara ibn al-Rabi’ and Hilal ibn Umayya, both veterans of Badr. Their example kept him from changing his answer.

    Fifty nights

    The community was told not to speak to the three men. Ka’b still went to the prayers and the market, though no one spoke to him.

    In the middle of this, a letter came from the king of Ghassan, offering him a warm welcome if he would come over. Ka’b’s reaction was: “This is also a sort of a test” (Sahih al-Bukhari 4418, sunnah.com translation). He put the letter into an oven and burned it.

    Relief at dawn

    On the fiftieth morning, Ka’b prayed Fajr on a rooftop, feeling that the whole world had closed in around him. Then a man shouted from the hill of Sala’, telling him to rejoice. Ka’b fell down in prostration.

    Allah had accepted their repentance. In our own paraphrase, Qur’an 9:118 speaks of the three who were left behind: the earth, wide as it is, felt tight to them and so did their own souls, until they understood that the only refuge from Allah is with Allah, and He turned to them in mercy. The next verse tells believers to be mindful of Allah and stay with the truthful (Qur’an 9:117-119).

    When Ka’b reached the Prophet (peace be upon him), he was told that this was the best day he had known since the day he was born.

    What Ka’b took from it

    Ka’b’s own conclusion is the heart of the story: “Allah has saved me for telling the truth; so it is a part of my repentance not to tell but the truth as long as I am alive” (Sahih al-Bukhari 4418, sunnah.com translation).

    He set his own case beside that of the men who had sworn false oaths, whom the Qur’an describes in 9:95-96. Other than being guided to Islam, he said, no blessing in his life was greater than not having lied that day.

    Lessons for everyday life

    Living the lesson

    1

    Watch the small delays. Ka’b’s failure began with putting things off until tomorrow. Notice where you are postponing what you know you should do.

    2

    Own it plainly. When you have fallen short, the first step is an honest account, without polishing.

    3

    Accept that truth may cost something now. Ka’b chose short-term difficulty over a lie that would have followed him.

    4

    Stay with good company. Find people whose example holds you steady when others push you towards the easy way.

    These lessons fit closely with the classical teaching on truthfulness, especially what al-Ghazali calls truth in resolve and in fulfilling it, and with muhasaba, the practice of self-accounting.

    Study with a teacher

    This post retells an authentic narration and draws general lessons. It is not a ruling on any question of law. For detailed explanation of the narration and its rulings, study with a qualified teacher.

    FAQ

    Where is the story of Ka’b ibn Malik found?

    In Sahih al-Bukhari 4418 and Sahih Muslim 2769, narrated by Ka’b himself through his son ‘Abdullah.

    Last checked: 14 October 2026 against the Sahih al-Bukhari 4418, Sahih Muslim 2769 and Qur’an references linked above. Educational retelling only, not a religious ruling.

  • Haya’ (Modesty Before Allah) in Classical Sufi Teaching: What Qushayri’s Risala Says

    Haya’ (Modesty Before Allah) in Classical Sufi Teaching: What Qushayri’s Risala Says

    Haya’ in Sufism is more than shyness. In the chapter on haya’ in his Risala, Abu al-Qasim al-Qushayri (d. 465 AH) treats it as a living awareness that Allah sees you. He opens the chapter with the verse “Does he not know that Allah sees?” (Qur’an 96:14) and the hadith الحياء من الإيمان, “Haya’ is part of faith” (al-Bukhari). This guide walks through that chapter in plain English, working from the Arabic text (al-Risala al-Qushayriyya, Arabic edition on archive.org).

    Quick answer

    Short answer: For Qushayri’s teachers, haya’ is the state born when you see Allah’s blessings on one side and your own shortcomings on the other. It is part of faith, and the Prophet explained true haya’ before Allah as guarding the head, the body and the heart’s attachments.

    The Prophet’s explanation of true haya’

    Qushayri cites the hadith of Ibn Mas’ud. The Prophet told his companions to have haya’ before Allah as He deserves. They said they did, praise be to Allah. He answered that true haya’ means guarding the head and what it holds, guarding the stomach and what it contains, remembering death and decay, and leaving the adornment of this world for the one who wants the Hereafter (al-Tirmidhi).

    In other words, haya’ here is not a feeling in the face. It is a way of looking after what you think, see and hear, what you take in, and what you set your heart on.

    Junayd’s definition

    Asked about haya’, al-Junayd said it is seeing the blessings and seeing your own shortcoming, and from between the two a state is born that is called haya’. Qushayri’s teacher Abu Ali al-Daqqaq gave a shorter one: haya’ is giving up all claims before Allah. Another definition in the chapter calls it the heart drawing in out of reverence for the Lord.

    The kinds of haya’

    The chapter lists several kinds of haya’, each tied to an example. Some of them, in paraphrase:

    • Haya’ over a wrong done: Adam, asked whether he was running away, answered that it was out of haya’ before his Lord.
    • Haya’ over falling short: the angels who say, “Glory be to You, we have not worshipped You as You deserve.”
    • Haya’ of reverence: Israfil, who wraps himself in his wing out of haya’ before Allah.
    • Haya’ of generosity: the Prophet ﷺ, who felt shy to ask people to leave. Qushayri follows this with Qur’an 33:53.
    • Haya’ of feeling small: Musa, who said a worldly need would come to him and he would feel shy to ask his Lord. He was told: ask Me even for the salt of your dough and the fodder for your sheep.

    The last example is a gentle lesson in itself. Haya’ is not meant to stop you from asking Allah for small things. It makes you ask with humility.

    Haya’ and the other stations

    Al-Sari al-Saqati says that haya’ and intimacy with Allah knock at the heart. If they find renunciation (zuhd) and scrupulousness there, they stay. If not, they move on. Dhu al-Nun al-Misri contrasts three states: love makes you speak, haya’ makes you silent, and fear makes you restless (compare our guide to fear and hope). Ibn Ata calls awe and haya’ the greatest knowledge: when they leave, no good remains.

    Al-Fudayl ibn Iyad warns from the other side. Among five signs of wretchedness (shaqa’) he names a hard heart, dry eyes, little haya’, desire for the world, and long hopes.

    Admonish yourself first

    Several reports in the chapter turn haya’ on the one who teaches it. The chapter relates that Allah said to Isa: admonish yourself, and if you take the admonition, then admonish people; otherwise, feel haya’ before Me for admonishing them. When someone told Abd Allah ibn Manazil that a preacher had spoken about haya’, he exclaimed: how can someone without haya’ before Allah speak about haya’?

    A simple way to practise, drawn from Junayd’s definition: at the end of the day, name a few blessings you received, then a few ways you fell short. Sitting with both at once is where haya’ begins. For more on this kind of review, see our guide to muhasaba, and on character more broadly, good character.

    FAQ

    What does haya’ mean in Sufism?

    Haya’ is modesty or shame before Allah. In the Risala, al-Junayd defines it as the state born from seeing Allah’s blessings and seeing your own shortcoming.

    Is haya’ just shyness?

    No. The Prophet called it part of faith, and in the hadith of Ibn Mas’ud he explained true haya’ before Allah as guarding the head, the stomach and the heart’s attachments, and remembering death.

    Does haya’ mean I should not ask Allah for small things?

    No. In the example of Musa in the Risala, he is told to ask even for the salt of his dough. Haya’ shapes how you ask, with humility.

    Source: Abu al-Qasim al-Qushayri, al-Risala al-Qushayriyya, Bab al-Haya’, Arabic text: archive.org.

  • Wara’ (Scrupulousness) in Classical Sufi Teaching: What Qushayri’s Risala Says

    Wara’ (Scrupulousness) in Classical Sufi Teaching: What Qushayri’s Risala Says

    Wara’ in Sufism is the habit of stepping back from anything doubtful. Abu al-Qasim al-Qushayri (d. 465 AH) defines it in one line in the chapter on wara’ in his Risala: wara’ is leaving the doubtful things (tark al-shubuhat). He opens the chapter with the hadith “Part of the excellence of a person’s Islam is leaving what does not concern him” (al-Tirmidhi). This guide walks through that chapter in plain English, working from the Arabic text (al-Risala al-Qushayriyya, Arabic edition on archive.org).

    Quick answer

    Short answer: For Qushayri, wara’ means leaving what is doubtful, not only what is forbidden. The early teachers in his chapter apply it to food and money, to speech, and finally to the heart itself.

    What wara’ means

    Qushayri backs up his definition with Ibrahim ibn Adham: wara’ is leaving every doubtful thing, and leaving what does not concern you is leaving the excess. He then quotes Abu Bakr al-Siddiq:

    كنا ندع سبعين باباً من الحلال مخافة أن نقع في باب من الحرام, “We used to leave seventy doors of the lawful for fear of falling into one door of the unlawful.”

    The chapter also cites the Prophet’s words to Abu Hurayra: “Be scrupulous and you will be the most devoted of people” (Ibn Majah).

    The outer side and the inner side

    Yahya ibn Mu’adh, quoted by Qushayri, divides wara’ in two:

    • Outward wara’: that you make no move except for Allah.
    • Inward wara’: that nothing but Allah enters your heart.

    Al-Shibli takes it to its furthest point: wara’ is to hold back from everything other than Allah. Yahya ibn Mu’adh also gives a working rule: wara’ is stopping at the limit of what you know, without bending it by reinterpretation.

    Where wara’ sits among the stations

    Abu Sulayman al-Darani gives a map in one sentence: wara’ is the beginning of renunciation (zuhd), just as contentment with little is an edge of rida. Yunus ibn Ubayd joins it to self-examination: wara’ is leaving every doubtful thing and taking account of the self at every glance (see our guide to muhasaba).

    Sufyan al-Thawri makes it sound simple: “I have seen nothing easier than wara’. Whatever unsettles your soul, leave it.”

    Wara’ in speech

    The chapter does not limit wara’ to food and money. Ishaq ibn Khalaf says that wara’ in speech is harder than wara’ with gold and silver. Ma’ruf al-Karkhi advises: guard your tongue from praise just as you guard it from blame. Bishr al-Hafi counts wara’ in private, when no one is watching, among the hardest deeds.

    Stories from the chapter

    Qushayri fills the chapter with short reports. A few of them, in paraphrase:

    • Ahmad ibn Hanbal’s bucket: he left a bucket with a grocer in Makkah as a pledge. When he came to redeem it, the grocer brought out two buckets and said, “Take whichever is yours.” Ahmad said he could not be sure which was his, so he left both the bucket and the money. When the grocer admitted he had only been testing him, Ahmad still would not take it.
    • The lamp oil: Abu Salih Hamdun was sitting with a dying friend. When the man died, Hamdun blew out the lamp and said that until now the oil had belonged to his friend, and from now on it belonged to the heirs.
    • Ibn al-Mubarak’s pen: he travelled back from Merv to Syria because of a pen he had borrowed and not returned to its owner.
    • Al-Nakha’i’s whip: riding a hired animal, he dropped his whip. He got down, tied the animal and walked back for it. Asked why he had not simply ridden back, he said he had hired the animal to go one way, not the other.

    Reading these examples today

    These are the examples of masters, and Qushayri presents them as high points, not as the first step. His own definition is the place to start: notice what is doubtful and leave it. In daily life that can look like small, concrete things: returning what you borrow, not using what belongs to others without asking, and keeping praise and blame out of your speech. Al-Thawri’s rule keeps it from turning into anxiety: if something unsettles your soul, leave it, and move on.

    For how the Risala is arranged as a whole, see our reader’s introduction to Qushayri’s Risala.

    FAQ

    What does wara’ mean in Sufism?

    Wara’ means scrupulousness: leaving what is doubtful, not only what is clearly forbidden. Qushayri defines it as leaving the doubtful things.

    What is the difference between wara’ and zuhd?

    In the Risala, Abu Sulayman al-Darani calls wara’ the beginning of zuhd. Wara’ leaves the doubtful; zuhd goes further and lets go of attachment to the world.

    Is wara’ only about food and money?

    No. The chapter applies it to speech as well, and Yahya ibn Mu’adh describes an inward wara’ in which nothing but Allah enters the heart.

    Source: Abu al-Qasim al-Qushayri, al-Risala al-Qushayriyya, Bab al-Wara’, Arabic text: archive.org.

  • Rida (Contentment) in Classical Sufi Teaching: What Qushayri’s Risala Says

    Rida (Contentment) in Classical Sufi Teaching: What Qushayri’s Risala Says

    Rida, or contentment, in Sufism is not a feeling of never being hurt. In the chapter on rida in his Risala, Abu al-Qasim al-Qushayri (d. 465 AH) quotes his teacher Abu Ali al-Daqqaq: contentment is not that you stop feeling the trial, but that you stop objecting to what Allah has decreed. This guide walks through that chapter in plain English, working from the Arabic text of al-Risala al-Qushayriyya.

    Quick answer

    Short answer: For Qushayri, the one content with Allah is the one who does not object to His decree. Contentment does not mean approving of sin. It begins as an effort the servant makes and ends as a gift that settles in the heart.

    Is rida a stage or a state?

    Qushayri reports a real disagreement. The teachers of Khurasan counted rida among the maqamat, the stages a seeker reaches by effort, and called it the end point of trust in Allah (tawakkul). The teachers of Iraq counted it among the ahwal, the states that descend on the heart and cannot be earned.

    His answer brings the two together. The beginning of contentment is earned and belongs to the stages. Its end is a state and is not earned. In practice, you work at not complaining, and the deeper calm is given.

    What contentment is not

    Qushayri draws a line that is easy to miss. The servant is asked to be content with the decree he was commanded to accept. Not everything that happens is something a person may, or must, be content with. He names sins and the trials that afflict Muslims as examples. Contentment is about not resisting Allah’s choice for you. It is not indifference to wrongdoing or to other people’s suffering.

    Signs of contentment from the early teachers

    The chapter gathers short sayings, each describing rida from a different side. A few of them, in paraphrase:

    • Dhu al-Nun al-Misri: three signs. You stop insisting on your own choice before the decree, you lose the bitterness after it, and love stirs in you even in the middle of hardship.
    • Rabi’a al-Adawiyya: asked when a servant is content, she said: when a hardship pleases him as much as a blessing does.
    • Abu Bakr ibn Tahir: contentment means removing dislike from the heart until only gladness remains.
    • Ibn Khafif: the heart resting in Allah’s rulings and agreeing with what He has chosen.
    • Fudayl ibn Iyad to Bishr al-Hafi: contentment is better than renunciation (zuhd), because the content person does not wish for a rank above his own.

    Qushayri adds a caution from al-Wasiti: use contentment as hard as you can, but do not let it use you. If you start enjoying your own contentment, that pleasure becomes a veil between you and Allah.

    The Prophet’s dua for contentment after the decree

    The chapter quotes a phrase from a prophetic supplication: أسألك الرضا بعد القضاء, “I ask You for contentment after the decree.” Asked why it says after, Abu Uthman al-Hiri explained that contentment before the decree is only an intention to be content. Contentment after the decree is the real thing.

    The text gives this phrase as part of the Prophet’s dua. It sets no number of repetitions and promises no particular reward, so neither do we. It suits a quiet moment after something has happened that you did not choose.

    Allah’s pleasure comes first

    Qushayri notes that a servant hardly becomes content with Allah until Allah is first pleased with him, pointing to the verse “Allah is pleased with them and they are pleased with Him” (Qur’an 98:8). He then tells of a student who said he could know Allah was pleased with him: when he found his own heart content with Allah. He also cites the saying of the early teachers that rida is “Allah’s greatest door” and, in the words of Abd al-Wahid ibn Zayd, “the paradise of this world.”

    For more on how the Risala is arranged, see our reader’s introduction to Qushayri’s Risala.

    FAQ

    What does rida mean in Sufism?

    Rida means contentment with Allah’s decree. In Qushayri’s Risala, the core of it is not objecting to what Allah has ordained, even while you still feel the pain of a trial.

    Does contentment mean accepting sin or injustice?

    No. Qushayri says plainly that not everything that occurs is something a servant may be content with, and he gives sins and the trials of Muslims as examples.

    Is there a dua for contentment in the Risala?

    Yes. The chapter quotes the Prophet’s words “I ask You for contentment after the decree.” The Risala gives no count or promised reward for it.

    Source: Abu al-Qasim al-Qushayri, al-Risala al-Qushayriyya, Bab al-Rida, Arabic text.

  • Sidq (Truthfulness) in Classical Sufi Teaching: Al-Ghazali’s Six Levels

    Sidq (Truthfulness) in Classical Sufi Teaching: Al-Ghazali’s Six Levels

    Most of us think of truthfulness as not telling lies. Classical Sufi teachers meant something wider. For them, sidq was the match between what a person says, intends, promises and does, and finally between the inner life and the outer one. This guide explains the word, its roots in the Qur’an and hadith, and the six levels of truthfulness that al-Ghazali sets out in the Ihya’ ‘Ulum al-Din.

    Quick answer

    Short answer: Sidq means truthfulness, and the person who embodies it fully is called a siddiq. The Qur’an tells believers to “be mindful of Allah and be with the truthful” (Qur’an 9:119). In the Ihya’, al-Ghazali describes six kinds of truthfulness: in speech, intention, resolve, keeping promises, action, and the inner states of the path (Ihya’, vol. 4, ch. 7).

    Key takeaways

    • The word: sidq (truthfulness); sadiq is a truthful person; siddiq is one who is truthful in every respect.
    • Qur’anic root: “be with the truthful” (9:119).
    • Hadith: truthfulness leads to righteousness (Bukhari 6094).
    • Key text: al-Ghazali, Ihya’, Book of Intention, Sincerity and Truthfulness.

    The roots: Qur’an and hadith

    The Qur’an addresses believers directly: “O believers! Be mindful of Allah and be with the truthful” (Qur’an 9:119). It also praises “men who have been true to what they pledged to Allah” (Qur’an 33:23), linking truthfulness to keeping one’s word.

    In a well-known hadith in Sahih al-Bukhari, the Prophet (peace be upon him) said: “Truthfulness leads to righteousness, and righteousness leads to Paradise. And a man keeps on telling the truth until he becomes a truthful person” (Bukhari 6094). The phrase “keeps on” matters to the Sufi reading: truthfulness is a habit built over time, until it becomes who you are.

    Al-Ghazali’s six levels of truthfulness

    In the chapter on will, intention and truthfulness in the Ihya’, al-Ghazali says a person who has all six of the following is called siddiq, and one who has some of them is sadiq (Ihya’, vol. 4, ch. 7).

    The six levels, in al-Ghazali’s order

    1

    Truth in speech: describing past, present and future honestly.

    2

    Truth in intention: acting for Allah alone, which he identifies with ikhlas, sincerity.

    3

    Truth in resolve: the private promises we make to ourselves about what we will do when the chance comes.

    4

    Truth in fulfilling them: actually doing what we resolved when the moment arrives.

    5

    Truth in action: outward conduct that matches the inner state, without show.

    6

    Truth in the stations of religion: real, not claimed, fear, hope, love and contentment.

    From the tongue to the heart

    The order moves inward. The first level is the one everyone recognises. The second, truth in intention, is where al-Ghazali joins sidq to ikhlas: a deed done to be seen is, in his terms, a kind of untruth, because the outer act claims a purpose the heart does not hold. Readers of our guide to ikhlas will recognise the theme.

    Resolve and its fulfilment

    The third and fourth levels concern the quiet promises we make: “If I am given wealth, I will give half of it away.” Al-Ghazali notes that many make such resolutions and turn back when the opportunity comes. He cites the verse praising those “true to what they pledged” (33:23) for this level.

    Outer matching inner

    The fifth level asks that a person’s outward behaviour be in keeping with their inner thoughts. Al-Ghazali gives the example of someone standing in prayer with outward humility while the mind wanders in the market. He quotes the supplication asking Allah to make one’s inner self better than one’s outward self.

    Truthfulness in speechTruthfulness in state
    ConcernsWhat you sayWhat you are
    Tested byListeners and factsAllah, and your own honesty with yourself
    Failure looks likeA lieA claim to feelings or virtues you do not have
    Al-Ghazali’s levelFirstSixth
    Truthful speech vs truthful state

    Why the teachers placed it so high

    The Sufi tradition treats sidq as a foundation rather than one virtue among many. Without it, every other station can be claimed without being real. Someone may speak of trust in Allah, gratitude or patience, but the sixth level asks whether those states are actually present. That is why the teachers pair it with self-accounting: an honest nightly review, is a practice of being truthful with oneself.

    Tip

    Choose one of the six levels for a week. Many readers start with the third: notice the small promises you make to yourself each morning, and check each evening whether you kept them.

    Study with a teacher

    This page introduces a classical theme. It is not a ruling on any question of law. For guidance on applying these teachings in your own life, study with a qualified teacher.

    A gentle way to begin

    Truthfulness can be practised without harshness. Speak a little less and more carefully. Before a good deed, pause briefly and ask whom it is for. Write down one resolution and keep it small enough to fulfil. Over time, as the hadith says, a person who keeps telling the truth becomes truthful.

    FAQ

    What does sidq mean?

    Sidq means truthfulness. In classical Sufi teaching it covers speech, intention, resolve, keeping promises, action and inner states, not only avoiding lies.

    What is a siddiq?

    In al-Ghazali’s description, a siddiq is someone who is truthful in all six respects, while a sadiq is truthful in some of them.

    How is sidq related to ikhlas?

    Al-Ghazali treats truth in intention as ikhlas, sincerity: doing a deed for Allah alone, so the outward act does not claim a purpose the heart lacks.

    Where does al-Ghazali discuss truthfulness?

    In the Ihya’ ‘Ulum al-Din, in the book on intention, sincerity and truthfulness among the “constructive virtues”.

    Last checked: 13 October 2026 against the Qur’an and Sunnah references linked above and the Fazl-ul-Karim English translation of the Ihya’. Educational introduction only, not a religious ruling.

  • Fear and Hope (Khawf and Raja’) in Classical Sufi Teaching

    Fear and Hope (Khawf and Raja’) in Classical Sufi Teaching

    Some believers live weighed down by fear; others grow careless, assuming all will be well. Classical teachers described a healthier path: holding fear and hope together. This guide explains khawf and raja’, their roots in the Qur’an and Sunnah, and the image of the two wings that al-Ghazali made famous.

    Quick answer

    Short answer: Khawf (fear) is awe and concern before Allah; raja’ (hope) is confident expectation of His mercy. The Qur’an describes believers who call on their Lord “in fear and aspiration” (Qur’an 32:16). Al-Ghazali opens his chapter on them by calling fear and hope two wings (Ihya’ Vol. 4, Ch. 3).

    Key takeaways

    • Khawf: concern and awe that keeps a person away from wrong.
    • Raja’: hope in Allah’s mercy that keeps a person moving towards good.
    • Qur’anic pairing: “they supplicate their Lord in fear and aspiration” (Qur’an 32:16).
    • Mercy described: Allah divided mercy into one hundred parts (Sahih al-Bukhari 6469).

    What khawf and raja’ mean

    Khawf is fear, but in the spiritual sense it is closer to awe and concern: an awareness of accountability that holds a person back from harm. Raja’ is hope, a confident expectation of Allah’s mercy that keeps a person striving.

    Teachers emphasise that each needs the other. Fear without hope can become despair; hope without fear can become false security.

    Roots in the Qur’an and Sunnah

    The Qur’an describes believers whose “sides part from [their] beds; they supplicate their Lord in fear and aspiration” (Qur’an 32:16, Sahih International).

    It also forbids despair: “do not despair of the mercy of Allah. Indeed, Allah forgives all sins” (Qur’an 39:53). And it describes Allah as “the Forgiving, the Merciful” (Qur’an 15:49).

    The Sunnah gives a striking balance. The Prophet (ﷺ) said that Allah made mercy into one hundred parts, kept ninety-nine and sent one to all creation. Had the non-believer known all of Allah’s mercy, he would not lose hope; had the believer known all of His punishment, he would not feel safe (Sahih al-Bukhari 6469).

    Al-Ghazali’s image of the two wings

    Al-Ghazali’s chapter on fear and hope in the Ihya’ begins by describing them as two wings by which the friends of God fly (Fazl-ul-Karim’s translation, Vol. 4, Ch. 3). A bird with one wing cannot fly; a heart with only one of these cannot travel well.

    The chapter discusses the merits of hope and what fear is. The aim, paraphrased, is a balance suited to the person’s state, not a single fixed mood for everyone.

    Note

    If fear is turning into despair, the texts on mercy, such as Qur’an 39:53, are a reminder that hope is part of faith. Speak to a trusted scholar, and to a qualified professional if anxiety is affecting your health.

    When the balance tips

    Fear onlyHope onlyFear and hope
    Effect on deedsCan stop strivingCan grow carelessSteady striving
    View of mercyDoubts itAssumes itHopes for it
    Inner stateAnxiousComplacentAlert and calm
    One wing or two

    Keeping both wings strong

    A simple daily balance

    1

    Read a verse of mercy: for example Qur’an 39:53.

    2

    Read a verse of accountability: for example Qur’an 59:18.

    3

    Act on both: avoid one wrong and do one good deed today.

    4

    Make du’a with hope: ask expecting a response.

    5

    Return after slips: repent without despair.

    Tip

    When you feel complacent, recall accountability. When you feel crushed, recall mercy. That is the two-wing balance in practice.

    Fear and hope sit alongside repentance and patience among the classical stations.

    Frequently asked questions

    Which should be stronger, fear or hope?

    Classical works discuss this in detail and relate it to a person’s state. For personal guidance, ask a qualified scholar.

    Where does the “two wings” image come from?

    Al-Ghazali opens his chapter on fear and hope in the Ihya’ with it (translation).

    Is it wrong to feel afraid of Allah?

    The Qur’an praises those who call on Him “in fear and aspiration” (Qur’an 32:16), so fear balanced by hope is described positively.

    What if I feel I can never be forgiven?

    The Qur’an says, “do not despair of the mercy of Allah” (Qur’an 39:53).

    This article is general educational content and not a religious ruling. Qur’an quotations use Sahih International. Last checked: 12 October 2026.

  • Muhasaba (Self-Accounting) in Classical Sufi Teaching

    Muhasaba (Self-Accounting) in Classical Sufi Teaching

    Many people end the day replaying conversations and worrying over what went wrong. Classical teachers offered a calmer and more purposeful habit: muhasaba, self-accounting. This guide explains what it means, where it comes from, and how to practise it without sliding into harsh self-criticism.

    Quick answer

    Short answer: Muhasaba is the practice of reviewing your own deeds and intentions so you can thank Allah for the good and correct the rest. Its root is the Qur’anic call, “let every soul look to what it has put forth for tomorrow” (Qur’an 59:18). Al-Ghazali discusses it in the Ihya’ under meditation and introspection.

    Key takeaways

    • The word: muhasaba comes from a root meaning to take account or reckon.
    • Qur’anic root: look to “what it has put forth for tomorrow” (Qur’an 59:18).
    • Prophetic principle: the most beloved deed is the most regular, even if small (Bukhari 6464).
    • Classical treatment: al-Ghazali’s chapter on meditation and introspection (Ihya’ Vol. 4, Ch. 8).

    What muhasaba means

    The Arabic root of muhasaba relates to counting and reckoning, the same root behind hisab, account. In spiritual teaching it refers to taking stock of yourself before the final reckoning.

    It is not a ledger of guilt. Teachers describe it as honest review followed by gratitude, repentance and a fresh resolve, much like a careful merchant who checks the day’s accounts.

    The Qur’anic root

    The Qur’an says, “O you who have believed, fear Allah. And let every soul look to what it has put forth for tomorrow, and fear Allah. Indeed, Allah is Aware of what you do” (Qur’an 59:18, Sahih International).

    Classical commentators and teachers took this as a call to reflect regularly. The verse places the review between two reminders of God-consciousness, which keeps it sincere rather than self-absorbed.

    The Sunnah adds a principle of steadiness: “the most regular and constant even if it were little” is most beloved to Allah (Sahih al-Bukhari 6464). A short, consistent review fits this well.

    How al-Ghazali described it

    Al-Ghazali’s chapter on meditation and introspection appears in the fourth volume of the Ihya’ (Fazl-ul-Karim’s translation, Vol. 4, Ch. 8). He describes stages of vigilance over the self, including setting intentions, watching oneself during the day and reviewing afterwards.

    Paraphrased, the sequence is simple: resolve in the morning, stay mindful through the day, and take account in the evening.

    Note

    Some classical texts describe very strict self-discipline. Ordinary believers are wise to keep the practice gentle and to seek a qualified teacher before adopting anything severe.

    Healthy review vs harsh self-criticism

    MuhasabaHarsh self-criticism
    Starting pointGratitude for the goodFocus only on failure
    ToneHonest and hopefulAngry and despairing
    OutcomeRepentance and a small resolveParalysis or giving up
    LengthA few minutesEndless replaying
    Two ways of looking back

    A calm nightly review

    Five minutes before sleep

    1

    Begin with thanks: name two blessings from the day.

    2

    Recall your intentions: did your main actions match what you meant?

    3

    Note one slip: choose a single thing to correct, without dwelling.

    4

    Seek forgiveness: turn to Allah sincerely, in your own words.

    5

    Set one small resolve: a concrete step for tomorrow.

    Tip

    Keep a tiny notebook for your nightly review. One line a day is enough to see patterns over time.

    Muhasaba pairs naturally with repentance as al-Qushayri describes it and with the evening remembrance in morning and evening adhkar.

    Frequently asked questions

    Is muhasaba the same as feeling guilty?

    No. It is an honest review that leads to gratitude, repentance and a fresh resolve, not to despair.

    How long should self-accounting take?

    There is no fixed length. A short, regular review fits the principle in Bukhari 6464.

    What verse is muhasaba based on?

    Teachers often cite Qur’an 59:18: “let every soul look to what it has put forth for tomorrow”.

    Where does al-Ghazali discuss it?

    In the chapter on meditation and introspection, Volume 4 of the Ihya’ (translation).

    This article is general educational content and not a religious ruling. Qur’an quotations use Sahih International. Last checked: 12 October 2026.

  • Zuhd (Detachment from the World) in Classical Sufi Teaching

    Zuhd (Detachment from the World) in Classical Sufi Teaching

    Zuhd is often translated as asceticism, which can sound harsh or unrealistic for people with jobs and families. Classical teachers meant something more subtle. This guide explains what zuhd means, where it comes from, and why it is about where the heart rests rather than how little you own.

    Quick answer

    Short answer: Zuhd is detachment of the heart from worldly things, so that they serve a person rather than rule them. The Prophet (ﷺ) told Ibn ‘Umar, “Be in this world as if you were a stranger or a traveller” (Sahih al-Bukhari 6416). Al-Ghazali discusses it in the Ihya’ under poverty and renunciation.

    Key takeaways

    • The word: zuhd means turning away from something out of lack of desire for it.
    • Prophetic image: live like “a stranger or a traveller” (Bukhari 6416).
    • Qur’anic perspective: worldly life is compared to plants that flourish and then dry (Qur’an 57:20).
    • Classical treatment: al-Ghazali’s chapter on poverty and renunciation (Ihya’ Vol. 4, Ch. 4).

    What zuhd means

    Linguistically, zuhd means having little desire for something and turning away from it. In the spiritual sense, it describes a heart that does not cling to worldly things, whether wealth, status or comfort.

    Classical teachers stressed that zuhd is an inner state. A person may hold property and responsibility yet keep their heart free; another may own little and still be consumed by wanting more.

    Roots in the Qur’an and Sunnah

    The Qur’an offers a vivid image. Worldly life is “like the example of a rain whose [resulting] plant growth pleases the tillers; then it dries and you see it turned yellow; then it becomes [scattered] debris” (Qur’an 57:20, Sahih International). It also gently observes, “But you prefer the worldly life” (Qur’an 87:16).

    The best-known prophetic teaching is the advice to Ibn ‘Umar: “Be in this world as if you were a stranger or a traveller.” Ibn ‘Umar would add that one should take from health for times of sickness and from life for death (Sahih al-Bukhari 6416).

    A traveller still eats, rests and carries what is needed. What changes is the attitude: the road is not mistaken for home.

    How al-Ghazali explained it

    Al-Ghazali treats zuhd in the fourth volume of the Ihya’, in a chapter on poverty and renunciation. He discusses the merits and dangers of wealth, and then renunciation of the world, in some depth (Fazl-ul-Karim’s translation, Vol. 4, Ch. 4).

    His treatment, paraphrased, is balanced: property itself is not condemned outright, but attachment to it can distract the heart. The aim is freedom from that attachment.

    Note

    Zuhd in the classical sense does not mean neglecting family, health or duties. Teachers speak of detaching the heart, not abandoning responsibilities.

    Zuhd and its misreadings

    MisreadingClassical zuhd
    FocusOwning as little as possibleFreeing the heart from clinging
    DutiesNeglectedFulfilled
    WealthAlways condemnedUsed well, held lightly
    MoodGloomyContent and light
    What zuhd is and is not

    Practising detachment gently

    Small steps towards a lighter heart

    1

    Notice attachment: observe which loss or worry would shake you most.

    2

    Recall the traveller: repeat the advice from Bukhari 6416 when a craving rises.

    3

    Give something away: regular charity loosens the heart’s grip.

    4

    Simplify one area: fewer purchases or less time scrolling, for example.

    5

    Remember gratitude: enjoy lawful blessings while thanking Allah for them.

    Tip

    Zuhd and gratitude work together. You can enjoy a blessing fully while remembering that it is a trust.

    Detachment also supports patience and trust in Allah: a heart that clings less is shaken less.

    Frequently asked questions

    Does zuhd mean I should be poor?

    Classical teachers describe zuhd as a state of the heart rather than a set level of wealth. For personal decisions, ask a qualified scholar.

    What does “be like a stranger or a traveller” mean?

    It is advice to live without treating this world as a permanent home (Sahih al-Bukhari 6416).

    Is zuhd compatible with work and family life?

    Yes. Teachers emphasise fulfilling duties while keeping the heart free of excessive attachment.

    Where can I read al-Ghazali on zuhd?

    In the chapter on poverty and renunciation, Volume 4 of the Ihya’ (translation).

    This article is general educational content and not a religious ruling. Qur’an quotations use Sahih International. Last checked: 12 October 2026.

  • Good Character (Husn al-Khuluq) in Islamic Spiritual Teaching

    Good Character (Husn al-Khuluq) in Islamic Spiritual Teaching

    In Islamic spirituality, inner states are tested in how we treat people. That is why classical teachers placed so much weight on husn al-khuluq, good character. This guide looks at what the term means, authentic texts about it, and how the tradition approached refining character step by step.

    Quick answer

    Short answer: Husn al-khuluq is beautiful, settled character shown in conduct with others. The Prophet (ﷺ) said, “The best among you are the best in character” (Sahih al-Bukhari 6035), and nothing is heavier in the believer’s scale than good character (Sunan Abi Dawud 4799).

    Key takeaways

    • The words: khuluq means inner disposition; husn means beauty or excellence.
    • Qur’anic praise: “And indeed, you are of a great moral character” (Qur’an 68:4).
    • Its weight: heaviest in the scale (Abu Dawud 4799, graded sahih by al-Albani).
    • Classical method: al-Ghazali’s Ihya’ has a chapter on effort to refine conduct (Vol. 3, Ch. 2).

    What husn al-khuluq means

    Khuluq refers to a person’s inner disposition, the settled state from which actions flow without strain. Husn means beauty. Good character, then, is not occasional politeness but a stable inner beauty that shows in speech and behaviour.

    Classical writers distinguished it from adab, the outward courtesies. Adab can be learned as manners; khuluq is the source those manners should come from.

    What the texts say

    The Qur’an addresses the Prophet (ﷺ) directly: “And indeed, you are of a great moral character” (Qur’an 68:4, Sahih International). It also links success with inner purification: “He has succeeded who purifies it” (Qur’an 91:9).

    ‘Abdullah bin ‘Amr reported that the Prophet (ﷺ) was never obscene and used to say, “The best among you are the best in character” (Sahih al-Bukhari 6035).

    Abu ad-Darda’ narrated that “there is nothing heavier than good character put in the scale of a believer on the Day of Resurrection” (Sunan Abi Dawud 4799). A related narration adds that a person of good character attains the rank of the one who fasts and prays (Jami’ at-Tirmidhi 2003, graded hasan by Darussalam).

    How the tradition approached refining character

    Al-Ghazali opens the third volume of the Ihya’, the Book of Destructive Evils, with discussions of how character can be trained. His chapter on riyada, disciplined effort, treats good conduct as something cultivated through steady practice (Fazl-ul-Karim’s translation, Vol. 3, Ch. 2).

    The idea, paraphrased, is hopeful: character is not fixed. Repeating good actions, even with effort at first, gradually makes them second nature.

    Note

    Classical works compare the heart to something that can be trained, not something to despair of. Small, repeated acts matter.

    Good character in practice

    SituationReactive habitGood character
    CriticismDefend at onceListen, then respond calmly
    A mistake by othersPoint it out publiclyMention it gently, in private
    DisagreementRaise the voiceLower the voice, keep respect
    Online commentsReply in angerPause or leave it
    Everyday situations

    Small steps for this week

    1

    Choose one trait: for example patience in traffic or gentleness at home.

    2

    Prepare a phrase: a short dhikr to say when you feel irritation rising.

    3

    Act against the habit: do the gentle thing even when it feels forced.

    4

    Repair quickly: apologise sincerely when you fall short.

    5

    Ask for help: make du’a for good character in your own words.

    Tip

    Start where it is hardest: with the people closest to you. Character is tested most at home.

    Good character is the natural companion of patience and the outward fruit of remembrance of Allah.

    Frequently asked questions

    Is good character only about manners?

    No. Manners are part of it, but classical writers describe khuluq as the inner disposition from which conduct flows.

    Can character really change?

    Al-Ghazali’s chapter on disciplined effort treats character as something trained through repeated practice (Ihya’ Vol. 3, Ch. 2).

    Which hadith says good character is heaviest in the scale?

    Sunan Abi Dawud 4799, graded sahih by al-Albani, and a related narration in Tirmidhi 2003.

    Where should I start?

    Pick one situation you find difficult and practise a single gentle response there for a week.

    This article is general educational content and not a religious ruling. Qur’an quotations use Sahih International. Last checked: 12 October 2026.